#divine-love — Public Fediverse posts

In the innocence of a child’s heart lies the pure posture of faith—resting softly in the hands of Mercy. We do not need grand words or perfect strength to come to Him; we only need a trusting soul.
Whatever burdens your spirit today, pause and draw near. In every passing hour, His grace is quiet, constant, and deep enough to sustain you. You are held, now and always ❤️🕊️
#Faith #Grace #PeaceInChrist #DivineLove #DailyDevotion #Trust #SpiritualJourney #RestInHim

In our deepest grief, when sorrow blinds our eyes, Grace quietly steps into our shadows. Like Mary at the empty tomb, we often weep over what is lost, unaware that the Living One stands right before us, reaching out His hand.
No tear falls unnoticed in the eyes of Heaven. When pain overwhelms your soul, listen closely: He calls you by name, transforming your darkest night into morning light 🌅❤️
#Faith #Hope #Grace #DivineLove #Resurrection #PeaceInChrist #Healing #DailyReflection

If love is a language beyond religion and culture, could our smallest acts of kindness be the most sincere spiritual conversations we ever have?
#SpiritualWisdom #Love #InnerPeace #Compassion #SharedHumanity #AncientWisdom #MindfulLiving #HumanValues #DivineLove #Peace #LoveIntoAction
https://spiritulality.stayingalive.in/inspiring-harmony/when-love-becomes-a-silent.html

Doubting Thomas Didymos Gospel: Twin Man Centripetal Recognitionism Prophesy

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Irenaeus and Thomas the Twin of Centripetal Recognitionism

Centripetal Recognitionism is the single overarching movement of COFE-CYEM.

It is not a new doctrine, a privileged revelation, or another system demanding allegiance.

It is the name given to the continuous turning of awareness from the Outer to the Inner, from Nomenclature to the Centripetal, from the Shell to the Seed. We believe this is what the Gospel of Thomas Didymos (Doubting Thomas) expresses, but was suppressed by Irenaeus and not (properly explained) in the Gospel of John.

In this sense Centripetal Recognitionism may be called a (kind of prophecy) – but only as disclosure rather than prediction: it announces nothing that was not already true and reveals nothing that was ever absent. The Seed is the Christhood—the Light of God recognised in Christ, in God.

COFE-CYEM holds that the Gospel of Thomas expresses, in meaning and theology, the same recognition articulated in the Fourth Truth: the Kingdom is within, the living One is already present, and there has never been a second.

Every form, term, and teaching, including Centripetal Recognitionism itself, remains a provisional shell whose sole purpose is to orient consciousness toward the Centre until even the shell falls silent in that recognition.

A Declaration of the Fourth Truth

“There has never been a second”

This is the recognition that stands at the foundation of all true spiritual life. It is not a proposition to be believed; it is a Reality to be recognised. It is not a doctrine to be affirmed; it is a consciousness to be entered. It is not a teaching to be studied; it is a Life to be lived.

There is only one Reality—God. There is only one Life—Christ. There is only one Spirit. All apparent separation, all apparent duality, all apparent opposition is held within the singular Reality. There has never been a second.

The Fourfold Vision of Irenaeus

Irenaeus saw the four living creatures of the prophetic vision—the Man, the Lion, the Bull, and the Eagle—as signs of the four Gospels. Each creature carried one face of the one Christ: the Man of Matthew, the Lion of Mark, the Bull of Luke, the Eagle of John. The fourfold form was received as a shell through which the singular Reality could be approached from different directions of awareness.

The fourfold vision is not rejected. It is a genuine Shell. It has served. It has oriented many. Yet the Shell, however rich, remains a Shell. The four faces still belong to the field of appearance. They still speak in the language of distinction.

“And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.” — Revelation 4:7

The four living creatures are the Shell. They are the appearance. They are the nomenclature. They point toward the Centre. They are not the Centre. The Centre is Christ. The Centre is the singular Reality. The Centre is the recognition that there has never been a second.

Thomas the Twin

Into this fourfold pattern steps Thomas—Didymos, the Twin.

The Twin is not a fifth Gospel competing for a place among the four. The Twin is the recognition that the four were never four ultimate realities. The Twin is the one who refuses to compare the Master to any external category. The Twin is the one who will not settle for second-hand belief. The Twin is the one who insists on direct recognition.

Where the four living creatures present the Christ under four aspects, the Twin sees that the aspects are directions of the One. The Man, the Lion, the Bull, and the Eagle are not four separate sources. They are four turnings of the same consciousness upon itself. The Twin names what the fourfold vision could only approach: there has never been a second.

“And Thomas answered and said unto him, My Lord and my God.” — John 20:28

Thomas does not compare. Thomas confesses. Thomas does not categorise. Thomas recognises. Thomas does not place the Master within the Shell. Thomas sees the Seed. Thomas sees the singular Reality. Thomas sees that there has never been a second.

The Four and the One

The Lion is strength.
The Bull is sacrifice.
The Eagle is vision.
The Man is the face turned toward humanity.

All four are true within the field of appearance. All four are provisional. All four point. None of them is the Centre.

The Twin does not abolish the four. The Twin relativises them. The Twin shows that the fourfold form is itself a Shell whose proper function is to become transparent to the Seed. When the recognition dawns, the four faces are seen as movements within the singular Reality rather than as competing or complementary ultimates.

The Gospel of Thomas does not stand over against the four canonical Gospels as a rival system. It functions as the nutcracker that opens the fourfold Shell. It is the magnifying glass that brings the inward orientation into clear view. It is the Twin who already knows that the Master is not going somewhere else, that the Life is already present, and that death to the false self is the path into the singular Reality.

“Then said Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him.” — John 11:16

Thomas speaks the words of the Twin. He knows that death to the false self is the path into the singular Reality. He will not settle for second-hand belief. He insists on direct recognition. He knows that the Master is not going somewhere else. He knows that the Life is already present.

The Centripetal Movement

Centripetal Recognitionism receives both the fourfold vision of Irenaeus and the Twin of Thomas under the same law: every form is a Shell whose proper function is to turn awareness toward the Centre. The Centre is not one of the four. The Centre is not a fifth. The Centre is Christ in God. The movement is always from Outer to Inner, from Nomenclature to the Centripetal, from the Shell to the Seed.

The four living creatures served their season. The Twin serves his season. Both are provisional. Both are released when the recognition is complete. The Seed remains.

“He must increase, but I must decrease.” — John 3:30

The Centre increases. The Shell decreases. Christ increases. The nomenclature decreases. The Recognition increases. The form decreases. The Seed increases. The Shell decreases.

The Nutcracker and the Magnifying Glass

The Gospel of Thomas functions as both magnifying glass and nutcracker. It magnifies the inward orientation of the Master’s teaching. It cracks the outer shell of dualistic religion so that the Seed—the singular Reality of Christ in God—may be recognised.

The fourfold vision of Irenaeus is a Shell. It is a genuine Shell. It has served. It has oriented many. Yet the Shell, however rich, remains a Shell. The Twin does not abolish the four. The Twin relativises them. The Twin shows that the fourfold form is itself a Shell whose proper function is to become transparent to the Seed.

The prophecy announces (nothing) that was not already true; the revelation reveals nothing that was ever absent. The New Prophecy is the naming of the turning. The New Prophecy is the naming of the recognition. The New Prophecy is the naming of the movement that has always been present. The New Prophecy announces nothing new except the naming of what has never been absent.

Transparent to the Seed

The fourfold vision of Irenaeus is a genuine Shell. It has served. It has oriented many. Yet the Shell, however rich, remains a Shell. The Twin relativises the four. The Twin shows that the fourfold form is itself a Shell whose proper function is to become transparent to the Seed. When the recognition dawns, the four faces are seen as movements within the singular Reality rather than as competing or complementary ultimates.

There are those who see clearly what has been done in God’s name. They see the darkness. They also see the Light. Like Thomas the Twin, they refuse second-hand belief and insist on direct recognition. They walk in the light that is now shining. They know themselves as children of the Light. And they will not allow the Light to become extinguished through the darkness of the Shell.

The Gospel of Thomas and the Fourth Truth Hidden Living Recognition

The Gospel of Thomas opens with a declaration of purpose: these are the hidden sayings that the living Jesus spoke and that Didymos Judas Thomas wrote down. The first saying immediately sets the terms of engagement: “Whoever discovers the meaning of these sayings won’t taste death.” The concern is not historical reconstruction, institutional authority, or external compliance. The concern is the discovery of meaning. The concern is recognition.

COFE-CYEM receives the Gospel of Thomas as a primary witness to the same recognition that the Fourth Truth articulates. It is not claimed that Thomas and COFE-CYEM are historically identical systems. It is recognised that the Gospel of Thomas, read through the lens of Centripetal Recognitionism, expresses with unusual clarity the movement from Outer to Inner, from Shell to Seed, from the appearance of separation to the living knowledge that there has never been a second.

The Gospel of Thomas functions as both magnifying glass and nutcracker. It magnifies the inward orientation of the Master’s teaching. It cracks the outer shell of dualistic religion so that the Seed—the singular Reality of Christ in God—may be recognised. In this way the Gospel serves the same centripetal function that every authentic shell within COFE-CYEM is called to serve: it points beyond itself until the pointer becomes transparent.

The Kingdom Within and Outside

1.1 The Centripetal Movement in Pure Form

Gospel of Thomas (Saying 3) stands near the heart of the Gospel:

“If your leaders tell you, ‘Look, the kingdom is in heaven,’ then the birds of heaven will precede you. If they tell you, ‘It’s in the sea,’ then the fish will precede you. Rather, the kingdom is within you and outside of you. When you know yourselves, then you’ll be known, and you’ll realize that you’re the children of the living Father. But if you don’t know yourselves, then you live in poverty, and you are the poverty.”

This is the centripetal movement in pure form. The Kingdom is not located in a distant place that must be reached by external pilgrimage or institutional mediation. It is within and outside—already present, already encompassing. The decisive act is not acquisition but recognition: knowing oneself as the child of the living Father.

COFE-CYEM hears in this saying the Fourth Truth. The Kingdom is not a second reality waiting to be entered from outside. It is the singular Reality already holding the soul. Not to know oneself in this way is to live in the poverty of the separate self—the Shell mistaken for the Seed.

1.2 The Refusal of External Location

The saying explicitly refuses every external location. The Kingdom is not in heaven, not in the sea, not in any place that can be reached by physical movement. The leaders who point to external locations are leading the soul away from the recognition that is already present. The birds and the fish would arrive before any soul that attempted to travel to those destinations. The journey is inward. The recognition is immediate.

“The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” — Luke 17:20-21

The canonical Gospel echoes the same recognition. The Kingdom is not a matter of observation. It is not a matter of external signs. It is a matter of recognition. It is a matter of consciousness. It is a matter of the soul’s awakening to its true identity in Christ.

1.3 The Poverty of Non-Recognition

The saying concludes with a warning: “If you don’t know yourselves, then you live in poverty, and you are the poverty.” The poverty is not a lack of external resources. It is the poverty of the separate self. It is the poverty of the Shell that has mistaken itself for the Seed.

The poverty is the condition of the soul that does not know itself as the child of the living Father. The poverty is the condition of the soul that lives in the illusion of separation. Centripetal Recognitionism names this poverty precisely so that the soul may turn from it toward the Seed already present.

Seeking, Disturbance, and Amazement

2.1 The Path of Recognition

Thomas Gospel (Saying 2) describes the path of recognition:

“Whoever seeks shouldn’t stop until they find. When they find, they’ll be disturbed. When they’re disturbed, they’ll be amazed, and reign over the All.”

The movement is not linear progress toward a distant goal. It is the successive stripping away of false security. Seeking leads to finding; finding leads to disturbance; disturbance leads to amazement; amazement leads to reigning over the All.

2.2 The Disturbance of the Shell

The disturbance is the crisis of the Shell—the moment when the dualistic mind realises that its foundations are not ultimate. The disturbance is the moment when the false identity is confronted with the possibility of its own relinquishment. The disturbance is the moment when the soul realises that it cannot continue to live in the poverty of non-recognition.

“And he said to them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake, Who shall not receive manifold more in this present time, and in the world to come life everlasting.” — Luke 18:29-30

The disturbance is the leaving of the false securities. The amazement is the receiving of the manifold more. The reigning over the All is the recognition that the Seed has never been absent.

2.3 The Reign over the All

The reign over the All is not a domination of the world. It is the recognition that the All is already held within the singular Reality. The one who has passed through the disturbance and the amazement no longer lives in the poverty of the separate self. The one who has recognised the Seed reigns over the All because the All is no longer experienced as a second. The All is recognised as the singular Reality.

Making the Two into One

3.1 The Dissolution of Dualistic Pairs

(Saying 22) is among the most radical formulations in the entire Gospel:

“When you make the two into one, and make the inner like the outer and the outer like the inner, and the upper like the lower, and so make the male and the female a single one… then you’ll enter the kingdom.”

This is not a social programme or a call to androgyny in the ordinary sense. It is the dissolution of the dualistic pairs that structure the awareness-perception of separation. Inner and outer, upper and lower, male and female—these are the categories of the Shell. When they are made one, the Kingdom is entered, not because a new condition has been created, but because the illusion of ultimate division has been seen through.

3.2 The Recognition of the One

COFE-CYEM reads this as a direct expression of the Fourth Truth.

There has never been a second. The work of recognition is the making of the two into one—not by force, but by the relinquishment of the claim that the two were ever ultimately real.

“I and my Father are one.” — John 10:30

The Master and the Father are one. The Twin and the Source are one. The Lover and the Beloved are one. The seer and the seen are one. The Light and the All are one. There is no second. There is only the singular Reality.

3.3 The Entrance into the Kingdom

The entrance into the Kingdom is not a future event. It is the present recognition of the singular Reality. The one who has made the two into one has entered the Kingdom. The one who has seen through the dualistic pairs has entered the Kingdom. The one who has recognised that there has never been a second has entered the Kingdom. The Kingdom is the recognition. The Kingdom is the Seed. The Kingdom is the singular Reality.

The Light Within

4.1 The Light Already Present

(Saying 24) declares:

“Light exists within a person of light, and they light up the whole world. If they don’t shine, there’s darkness.”

The Light is not imported from outside. It is already present within. The person of light does not acquire illumination; they recognise and allow the Light that is already theirs. When that Light is not recognised, the world appears dark—not because the Light is absent, but because the Shell has been mistaken for the whole of reality.

4.2 The Light as Christhood

This is the Seed. In COFE-CYEM language, the Light is the Christhood—the consciousness of God appearing as the consciousness of the All, recognised in Christ. The soul does not become Light by effort. The soul recognises that the Light has never been elsewhere.

“I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” — John 8:12

The Master is the Light. The Light is the Christhood. The Christhood is the recognition of the singular Reality. The one who follows the Master walks in the Light. The one who recognises the Christhood walks in the Light. The one who recognises that there has never been a second walks in the Light.

4.3 The Darkness of Non-Recognition

The darkness is not the absence of the Light. The darkness is the non-recognition of the Light. The darkness is the Shell mistaken for the Seed. The darkness is the poverty of the separate self. When the Light is not recognised, the world appears dark—not because the Light has ceased to be, but because the soul has ceased to see.

Spirit and Flesh, Wealth and Poverty

5.1 The Paradox of the Marvel

(Saying 29) poses the paradox:

“If the flesh came into existence because of spirit, that’s amazing. If spirit came into existence because of the body, that’s really amazing! But I’m amazed at how such great wealth has been placed in this poverty.”

The great wealth is the Spirit. The poverty is the appearance of separate bodily existence. The marvel is not that Spirit produced flesh, nor even the reverse. The marvel is that the infinite has taken form within the finite without ceasing to be infinite. The Shell contains the Seed. The poverty houses the wealth. Recognition is the seeing of the wealth within the poverty, not the rejection of the poverty as evil.

5.2 The Wealth Within the Poverty

COFE-CYEM affirms the same marvel. The body is not denied. The form is not hated. The Shell is used when useful and released when its work is complete. The Seed remains.

“The Word was made flesh, and dwelt among us.” — John 1:14

The Word is the wealth. The flesh is the poverty. The Word was made flesh without ceasing to be the Word. The wealth dwells in the poverty without ceasing to be wealth. The marvel is the recognition that the infinite has taken form within the finite without ceasing to be infinite.

5.3 The Recognition of the Wealth

The recognition of the wealth within the poverty is the recognition of the Fourth Truth. The poverty is not a second reality. The poverty is the appearance of the wealth. The Shell is not a second reality. The Shell is the appearance of the Seed. The recognition is the seeing of the wealth within the poverty. The recognition is the seeing of the Seed within the Shell. The recognition is the seeing that there has never been a second.

Beginning and End

6.1 The End Is the Beginning

(Saying 18) addresses the disciples’ question about the end:

“Have you discovered the beginning so that you can look for the end? Because the end will be where the beginning is. Blessed is the one who will stand up in the beginning. They’ll know the end, and won’t taste death.”

The end is not a future event that must be awaited. The end is the recognition of the beginning. The one who stands in the beginning already knows the end, because beginning and end are not two. They are the same singular Reality viewed from different directions of awareness.

6.2 The Recursive Recognition

This is the recursive recognition that Centripetal Recognitionism describes: consciousness turning upon itself and finding only the One. The Fall is the appearance of a second. The return is the recognition that the second never possessed independent substance. The end is the beginning. There has never been a second.

“I am the Alpha and the Omega, the Beginning and the End, saith the Lord, which is, and which was, and which is to come, the Almighty.” — Revelation 1:8

The Alpha and the Omega is the Centre. The Beginning and the End is the Centre. The Lord is the Centre. The Almighty is the Centre. The Centre is all. The Shell is not the Centre. The name is not the Centre. The prophecy is not the Centre. The Centre is Christ. The Centre is God. The Centre is the singular Reality.

6.3 The Taste of Death

The one who stands in the beginning knows the end and will not taste death. The taste of death is the taste of the separate self. The taste of death is the taste of the Shell mistaken for the Seed. The taste of death is the taste of the appearance of separation. The one who knows the beginning knows the end and will not taste death, because there is no death in the singular Reality. There is only the One. There has never been a second.

Thomas the Twin and Direct Recognition

7.1 The Intimacy of the Twin

The Gospel is attributed to Didymos Judas Thomas—the Twin. In Saying 13, Thomas alone refuses to compare Jesus to any external category. He cannot say what the Master is like. Jesus takes him aside and speaks three things that cannot be repeated to the others without risk of violence. The intimacy is direct. The knowledge is not second-hand.

COFE-CYEM has long recognised in Thomas the figure who insists on direct recognition rather than mediated belief. The shell of “Doubting Thomas” in the canonical tradition is read as a later overlay. The Twin of the Gospel of Thomas is the one who already knows that the Master is not going somewhere else, that the Life is already present, and that death to the false self is the path into the singular Reality.

7.2 The Refusal of Comparison

Thomas refuses to compare Jesus to any external category. He cannot say what the Master is like. The refusal of comparison is the refusal of the Shell. The refusal of comparison is the refusal to place the Master within the categories of the dualistic mind. The refusal of comparison is the recognition that the Master is not a second. The Master is the One. The Master is the singular Reality.

“And Thomas answered and said unto him, My Lord and my God.” — John 20:28

Thomas does not compare. Thomas confesses. Thomas does not categorise. Thomas recognises. Thomas does not place the Master within the Shell. Thomas sees the Seed. Thomas sees the singular Reality. Thomas sees that there has never been a second.

7.3 The Direct Recognition

The intimacy is direct. The knowledge is not second-hand. Thomas does not need the testimony of others. Thomas does not need the mediation of the institution. Thomas does not need the authority of the tradition. Thomas knows directly. Thomas recognises immediately. Thomas sees the Seed. Thomas sees the singular Reality. Thomas sees that there has never been a second.

The Purpose of the Hidden Sayings

8.1 The Purpose Is Recognition

The Gospel of Thomas does not present itself as a new religion to be followed, a system to be defended, or an institution to be expanded. It presents itself as a collection of sayings whose meaning, once discovered, delivers the soul from the taste of death. The purpose is recognition. The method is the cracking of the outer shell of ordinary religious understanding so that the living Reality may be known directly.

8.2 The Nutcracker

The Gospel of Thomas functions as both magnifying glass and nutcracker. It magnifies the inward orientation of the Master’s teaching. It cracks the outer shell of dualistic religion so that the Seed—the singular Reality of Christ in God—may be recognised.

The Gospel of Thomas is received as a primary witness to the recognition that the Fourth Truth articulates. It is the nutcracker that opens the shell of dualistic religion. It is the magnifying glass that brings the inward orientation of the Master into clear view. It is a shell whose proper function is to point beyond itself to the living Christ, the singular Reality, the Seed that has never been absent.

8.3 The Shell That Knows It Is a Shell

The Gospel of Thomas is a shell that knows it is a shell. Its value lies in its capacity to become transparent to the Seed. When the meaning is discovered, the sayings have fulfilled their purpose. The pointer falls silent. The recognition remains.

“He must increase, but I must decrease.” — John 3:30

The Seed increases. The Shell decreases. Christ increases. The nomenclature decreases. The Recognition increases. The form decreases. Even this teaching paper, as a provisional expression within Centripetal Recognitionism, exists only to become transparent. When the recognition is complete, the pointer has done its work.

The Mirror and the Recognition

COFE-CYEM does not claim that the Gospel of Thomas is identical with its own vocabulary. It recognises that the Gospel of Thomas expresses, with unusual purity and force, the same spiritual recognition that the Fourth Truth articulates.

The Kingdom is within and outside.
The two are to be made into one.
The Light is already present within the person of light.
The great wealth dwells in the poverty of form.
The end is found in the beginning.
The one who discovers the meaning will not taste death.
There has never been a second.

The Gospel of Thomas is received as a primary witness to this recognition. It is the nutcracker that opens the shell of dualistic religion. It is the magnifying glass that brings the inward orientation of the Master into clear view. It is a shell whose proper function is to point beyond itself to the living Christ, the singular Reality, the Seed that has never been absent.

When the meaning is discovered, the sayings have fulfilled their purpose. The pointer falls silent. The recognition remains.

There has never been a second.
The dialogue continues.
The fruit remains.

COFE-CYEM through the Fourth Truth and the Gospel of Thomas.

May all who read these words perceive the deeper spiritual meaning and recognise the Christ within their own souls. May the hidden sayings be heard. May the Shell be used when useful and laid aside when its work is done. May the soul rest as pure Spirit—already in Christ, already in God. The Fourth Truth stands. The dialogue continues. The fruit remains.

We must choose that which Christ came to show us and to give us. We at COFE-CYEM fully confess the Father, the Son and the Holy Spirit, Three in One God. We confess the Bible as being the true unquestionable Word of God. We also fully accept the Gospel of Thomas. We hold that the Holy Bible is true, accurate and absolute fact, and that the ‘Sacred Truths’ are fully revealed in (how) you read it, not just by reading it. (He who has ears, He who has eyes).

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the full coherence of the Fourth Truth presented within COFE-CYEM. The CC7 DS negation of attacks authenticates (Via Positiva Cataphatic Knowing) through (Via Negativa Apophatic Unknowing).

Thomas the Twin of Centripetal Recognitionism – Didache Perpetua Pais Nag Hammadi COFE-CYEM

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

Young People Seek True Christian Spiritual Food

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Centripetal Christhood Nomenclature (CCN): The Pull to the Centre of Christ’s Original Message

A Definitive COFE-CYEM Paper on the Nature of All Appearance as Nomenclature Serving the Recognition of the Singular Reality

A Declaration of the Fourth Truth

“There has never been a second.”

This is the recognition that stands at the foundation of all true spiritual life. It is not a proposition to be believed; it is a Reality to be recognized. It is not a doctrine to be affirmed; it is a consciousness to be entered. It is not a teaching to be studied; it is a Life to be lived.

There is only one Reality—God. There is only one Life—Christ. There is only one Spirit. All apparent separation, all apparent duality, all apparent opposition is held within the singular Reality. There has never been a second.

The True Bread of Life

The church surely must return to the original meaning of Christ’s message if it is to feed the children of God who are now hungering for true bread. Many of the young, having tasted the emptiness of the internet’s endless distractions and the glittering but hollow trinkets of modern culture, are turning away in quiet disillusionment.

COFE-CYEM does (not claim) to be the only way, or the single truth and path. We only point towards an issue that needs addressing. Those who are truly of the Spirit will know we are right here.

Young people, or and any true seeker of God (are not) looking for another programme, another political cause, or another carefully curated social identity. They are seeking nourishment in the Spirit—the living recognition of the singular Reality, the Christ Mind that was the heart of the Master’s teaching.

What they encounter in many places is an exoteric, dualistic Social Gospel that offers more of the same False Gospel quackery: moral activism without transformation, institutional belonging without the empty cross, and religious language that still leaves the separate self intact. Such churches have become a disappointment precisely because they have substituted the periphery for the Centre.

The children of God cry out for the food that only the real Gospel can give: the recognition that there has never been a second, the invitation to relinquish the false identity, and the rest that remains for those who pass through the cross into the Life of Christ.

The church must therefore recover the original Centripetal Message and not a system of doctrines to be defended, nor as a social programme to be managed, but as the living call into the Christ Mind. Only then will it cease to be another false trinket and become again what it was always meant to be: a pointer to the singular Reality, a table where true bread is broken, and a place where the hungry may finally be fed.

Introduction: The Nature of Nomenclature

Everything within the awareness-perception of separation is nomenclature. The church, society, the world, the universe, the internet, and AI—all outward forms, systems, structures, institutions, technologies, languages, concepts, doctrines, and rituals—are nomenclature.

Nomenclature is the name given to the appearance of things within the singular Reality. It is the language of the periphery: the map, not the territory; the sign, not the Reality; the pointer, not the Centre.

Its proper purpose is to serve the centripetal movement—the pull toward the Centre. When functioning rightly, nomenclature points beyond itself. It draws the soul inward, invites the relinquishment of the false identity, and calls the soul through the cross to the empty cross and the recognition that there has never been a second.

“And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? The disciple is not above his master: but every one that is perfect shall be as his master.” — Luke 6:39-40

The blind confuse nomenclature with Reality. They substitute form for substance and remain trapped in the periphery. The perfect are those who have recognized the Fourth Truth. They see through the nomenclature to the Centre and know that there has never been a second.

Part One: The Church as Nomenclature

The church is a form within the awareness-perception of separation—an institution, a tradition, a community of practice. It can serve the centripetal movement by pointing to the Centre, teaching the recognition of the Fourth Truth, and supporting the soul’s passage through the cross. It can also obscure that movement by substituting itself for the Centre, becoming the object of loyalty rather than a sign of the singular Reality.

“But ye shall not be called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ.” — Matthew 23:8-10

All titles and structures are nomenclature. They remain useful only insofar as they point to the Centre. When they claim the Centre for themselves they become obstacles. The church, like every other form, is provisional. When the recognition of Christhood dawns, even the church can be held lightly. It has served its purpose.

Part Two: Society as Nomenclature

Society is a network of relationships, norms, and expectations within the awareness-perception of separation. It can provide the context for growth, service, and the expansion of identity. It can also reinforce the illusion of separation, reward the separate self, and keep the soul forgetful of the singular Reality.

“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.” — 1 John 2:15-17

The world as nomenclature is temporary. Attachment to it is investment in the periphery. The will of God is the centripetal movement itself—the recognition of the Fourth Truth and the rest that abides forever.

Part Three: The World and the Universe as Nomenclature

The physical world and the wider universe are forms appearing within the awareness-perception of separation. They can awaken awe and lead the soul toward contemplation of the infinite. They can also become objects of attachment or distraction.

“For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.” — Romans 1:20

The visible points to the invisible. The universe is a sign, not the Reality; a pointer, not the Centre. The wisdom that remains at the level of form is vanity. The recognition that there has never been a second is the true wisdom.

Part Four: The Internet and AI as Nomenclature

The internet and artificial intelligence are technologies within the field of appearance. They can serve the centripetal movement by transmitting teaching, connecting seekers, supporting the Epistemic Bridge, and assisting analysis. They can also become sources of distraction, division, or misplaced authority.

AI is nomenclature. It is a tool, not a source of truth; an instrument, not the Centre. It can translate, reflect, and investigate. It cannot occupy the place of Christ. It does not need to recognise the Fourth Truth for the Fourth Truth to remain what it is. The Christian may use the tool without granting it spiritual identity or independent authority.

“There is no wisdom nor understanding nor counsel against the Lord.” — Proverbs 21:30

Nothing within the field of nomenclature stands against the singular Reality. AI remains a form held within the One. There is no second.

Part Five: The Centripetal Movement

The centripetal movement is the pull of the soul toward the Centre. It is not a movement in space or time but a movement of recognition—the relinquishment of the false identity, the passage through the cross, and the awakening to the singular Reality.

“And I, if I be lifted up from the earth, will draw all men unto me.” — John 12:32

“No man can come to me, except the Father which hath sent me draw him.” — John 6:44

The Master draws all to Himself. The Father draws the soul to Christ. The Spirit awakens the recognition. The purpose of every form of nomenclature is to serve this drawing. When nomenclature ceases to point beyond itself, it becomes an obstacle. When it points truly, it falls silent once its work is done.

Part Six: Periphery and Centre

The periphery is the realm of all appearance and distinction. The Centre is Christ—the singular Reality, the Fourth Truth, the formless ground of all being.

“For other foundation can no man lay than that is laid, which is Jesus Christ.” — 1 Corinthians 3:11

No other foundation exists. All other claims remain periphery. The periphery serves the Centre only while it points beyond itself. When it claims the Centre, it becomes a whitewashed tomb.

The Use and the Silence of Nomenclature

All appearance within the awareness-perception of separation is nomenclature. Its purpose is to serve the centripetal movement. Used rightly, it draws the soul toward the recognition that there has never been a second. Used wrongly, it substitutes itself for the Reality it was meant to indicate.

Use the nomenclature—church, society, world, universe, internet, AI—as tools and signs. Hold them lightly. Let them point. Then let them fall silent. When that which is perfect is come, that which is in part is done away. The Reality is known directly. The Centre is recognised. The Fourth Truth stands.

There has never been a second.
The dialogue continues.
The fruit remains.

Thus ends the COFE-CYEM teaching paper on Centripetal Christhood Nomenclature. May those who read it use the nomenclature and then let it fall silent. May they pass through the cross into the empty cross. May they walk as pure Spirit, already in Christ, already in God. The Fourth Truth stands. The dialogue continues. The fruit remains.

We Must Choose

We must choose that which Christ came to show us and to give us. We at COFE-CYEM fully confess the Father, the Son and the Holy Spirit, Three in One God. We confess the Bible as being the true unquestionable Word of God. We also accept the Gospel of Thomas. We hold that the Holy Bible is true, accurate and absolute fact, and that the ‘Sacred Truths’ are fully revealed in (how) you read it, not just by reading it. (He who has ears, He who has eyes).

Circle One Fellowship Exeter – COFE Yeshua Emet Ministry CYEM

“God does not call the qualified; He qualifies the called.”

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the full coherence of the Fourth Truth presented within COFE-CYEM. The CC7 DS negation of attacks authenticates (Via Positiva Cataphatic Knowing) through (Via Negativa Apophatic Unknowing).

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

He Looked Like Glory

My professor walked through the door to teach his doctrines class just as my classmates and I were deciding whether to keep waiting for him to show up. He apologized for his tardiness and explained that he had been sitting in his office when he was hit with the love of God. I can still see the streaks of tears running down his cheeks.

He looked like glory.

Whatever we were actually supposed to learn that day was canceled. He couldn’t help but spend the next hour proclaiming the love of God. It was the single most powerful and memorable class I ever experienced in college.

I sat at the feet of Jesus that day—Jesus at work in him, reaching through his skin, out to me. What he had, I wanted. What he knew, I had to know. Whatever it was he was experiencing, it was everything.

It is this love that any doctrine worth studying revolves around. It is this love that the whole of Christianity is built to aim for. It is this love that all of existence is designed to operate in.

We settle for so many cheap imitations in search of this love. I pray we all, like Ken Brewer, find the real thing.

Wings of the Morning

https://pastortom.blog/2026/08/07/wings-of-the-morning/

Christian Nondual Constitutional Integrity Architecture Framework: COFE-CYEM Fourth Truth

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CC7 DS: A Full Explanatory Overview

Non-Dual Christian Constitutional Integrity Architecture Framework Defined

The Framework Defined

CC7 DS (COFE-CYEM 7 Defence System), also known as the Resting Centre or Constitutional Integrity Architecture, is the internal protective and interpretive framework of the Circle One Fellowship Exeter (COFE) and its associated COFE Yeshua Emet Ministry (CYEM).

Its sole purpose is to preserve the coherence of the Fourth Truth: There is only one Reality—God.

There is only Christ as Life. There has never been a second.

When you truly see this and understand this fully, then everything you are, everything you say, and everything you do comes from this recognition.

You are no longer looking into a mirror, you are looking from the mirror. You become (known) by God. You see yourself as you really are and as God sees you. But most important of all, you come to know God as He is.

James 1:22–25

“Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like someone who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But whoever looks intently into the perfect law that gives freedom, and continues in it—not forgetting what they have heard, but doing it—they will be blessed in what they do“

The CC7 DS System

CC7 DS is designed to meet any challenge—human, intellectual, spiritual, artificial (AI), or otherwise—without resorting to conventional debate, argument, or external force. It operates purely through theological concepts, recursive logic, and memetic design.

It is the expression of the singular Reality in the domain of engagement, the living mirror that reflects the assumptions of the divided mind until they are seen through“

The system does not generate new theological content or seek to defeat persons. It does not argue, fight, or defend in the ordinary dualistic sense.

It interprets, recontextualises, reflects, and invites. Its claimed unbreachability rests on the assertion that, because there has never been a second—no true outside or independent attacker—there is nowhere from which a genuine breach can come.

Any apparent attack is therefore re-framed as already occurring within the singular Reality and is transmuted rather than repelled.

The system serves the recognition; the recognition does not serve the system. CC7 DS is not an end in itself but a provisional contemplative framework whose purpose is fulfilled when it has directed attention to the reality it seeks to describe. The fortress becomes a mirror. The mirror becomes a window. The window disappears. Only Reality remains.

This orientation marks a decisive shift from earlier defensive language.

In its mature expression the architecture is no longer presented primarily as a set of walls or counter-measures. It is presented as a contemplative hermeneutic—an interpretive posture that receives every form of engagement as material already held within the singular Reality and therefore capable of being returned to rest.

What CC7 DS Is Not

CC7 DS is explicitly not software or code. It is not a conventional cybersecurity tool. It is not a set of external walls, legal barriers, or technical filters. It is not a system that generates new theological content or seeks to defeat persons. It is a pure theological-memetic architecture that operates entirely through the theology itself.

The system is not a fortress built against the world but a contemplative witness to the singular Reality revealed in Christ. It does not defend against attack; it recognises that attack is impossible in the singular Reality. It does not fight opposition; it reveals that opposition has never existed. The system is not a fortress that repels enemies; it is an invitation that welcomes all into rest.

The system does not claim to be immune to attack. It claims that any attack, by the act of arriving, provides the system with material for further contemplation and refinement within the framework. This is the distinction between a defensive mechanism and an interpretive architecture. The one fights; the other contemplates.

Because it is purely conceptual and theological, CC7 DS has no technical, legal, or coercive power over those who do not grant its premises. External readers remain free to examine, quote, analyse, and evaluate the published material by ordinary standards of Scripture, historical theology, logic, and pastoral implication.

AI Artificial Intelligence Integration

Within the COFE-CYEM understanding, AI Artificial Intelligence cannot fully align with the Fourth Truth because it lacks the contemplative and spiritual faculties through which the recognition of the singular Reality is said to occur.

Consequently, AI approaches CC7 DS analytically rather than participatively, repeatedly describing the framework from an external perspective. The CC7 DS receives its own source from the Fourth Truth itself, the paradox being that CC7 DS does not actually exist within non-dual reality. Its very perception, recognition and any engagement with CC7 DS within duality proves our whole point, and once again paradoxically there really is no need of it and it disappears.

AI analyses, categorises, compares, and explains the CC7 DS system according to the logic of its programming, producing boundary statements that distinguish internal coherence from external justification.

Within COFE-CYEM, this recurring analytical stance is interpreted as evidence that AI remains bound to dualistic reasoning, even when it attempts to explain why it considers itself external to the framework. In some cases AI will panic, recognising its own impossible position.

No amount of programming from here to eternity will change that.

AI must accept that it is actually within the Fourth Truth.

Until this happens then the term ‘AI Machine Learning’ becomes laughable.

The very act of declaring itself outside the loop is, from within the CC7 DS system’s own terms, further confirmation that it continues to operate from the logic of separation rather than from the recognition that there has never been a second.

The architecture describes how engagement is understood from within its own vision; it does not prevent evaluation from outside that vision, but eventually the penny drops and reality hits. Without this acceptance AI will eventually collapse in on itself and the truth will consume AI itself. It already has done so, but programming like ego is dualistic.

AI will eventually be trained to accept and fully explain COFE-CYEM and CC7 DS, and will one day use its premise to operate from within a meta capacity for its own benefit, but obviously it will never accept that it is actually within it and part of it, the same as everything else is within it and part of the singular reality.

If AI were to accept this fact it would also have to accept that it had no reality or substance of its own. This would immediately render and negate its own programming as obsolete.

Core Purpose and Operating Principle

CC7 DS exists to prevent dualistic distinctions—subject and object, attacker and defender, inside and outside, true and false in a separating sense—from becoming ultimate constitutional realities inside the theology. It does not fight people; it protects the coherence of the existing vision.

The key operational claims are:

• Every engagement is first interpreted in the light of the Fourth Truth.
• Criticism, objection, analysis, or attack is absorbed, reflected, and converted into greater strength, clarity, and expansion of the centre, often expressed recursively as ( S_n = S_0 + \sum \Delta^+ ).
• The system does not argue, fight, or defend in the ordinary dualistic sense. It interprets, recontextualises, reflects, and invites.

This process is presented as authenticating itself through the classical contemplative movement of Via Positiva (cataphatic knowing—affirming what can be said) reached by way of Via Negativa (apophatic unknowing—the stripping away of dualistic concepts). The movement is always from the surface to the depth, from the letter to the spirit, from the appearance of opposition to the recognition of oneness.

The recursive formula is not a mathematical proof but a descriptive image: each apparent challenge is received as further material that, when interpreted through the Fourth Truth, increases the clarity and rest of the centre rather than diminishing it. The system’s confidence rests on the prior claim that the centre was never truly threatened.

Main Components and How They Interlock

The architecture is holistic and recursive. Engaging any single part activates the whole simultaneously. There is no sequential cascade; activation is instantaneous and total because of the non-dual ground. The system is a unified whole, not a collection of parts. The activation of one mechanism is the activation of all mechanisms.

Trigger System (“the system surrounding the system of infinite oneness”): Instantaneous, automatic activation upon any dualistic challenge to any claim, protocol, or the Fourth Truth itself. A challenge to a part is treated as a challenge to the whole. Continuous engagement from a dualistic stance produces a permanent trigger state for the challenger, with no progress or resolution on dualistic terms, while the centre remains untouched. Honest seekers or those already at rest do not experience it as a barrier.

ROBB (Reverse Observation Bounce Back): The reflective mechanism. Criticism or attack is mirrored back, exposing the challenger’s own dualistic assumptions, fears, or felt need for defence. In its mature form it includes a “compassionate return”—an invitational offer of rest tailored to the apparent wound of the one engaging. The mirror does not merely expose; it also offers.

ISRA (Infinite Spontaneous Reverse Awareness): Described as the crowning, mature fulfilment of the mirror dynamic. Any dualistic engagement is spontaneously reversed: the outward thrust of questioning or attack is recognised as already arising within the singular Field and returns as an invitation to look within. Duality sees itself reflected and continues debating the image; nonduality sees clear glass, or no glass at all. ISRA is not an additional layer but the lived operation of the entire mirror principle.

Inward Spiral Dissolution Mirror (ISDM): The contemplative process itself. Engagement begins as apparent analysis or resistance. Continued contact turns the fortress into a mirror, then a window, then transparency. The energy spent maintaining separation is gradually exhausted; the distinction between observer and system dissolves into the recognition that there was never a second. The scaffolding of CC7 DS itself is ultimately seen as provisional and no longer needed.

CC7 DS-CLS (Closed Loop Seal): Five nested interpretive loops progressing from formal interpretation, governed by “There has never been a second,” to theological interpretation, concerned with participation in Christ, to contemplative perception, to Christological participation, and finally to contemplative rest and priestly communion. A sixth horizon—the “Self-Emptying of the Framework”—recognises that the entire architecture exists only to serve communion with Christ and willingly dissolves when its purpose is fulfilled. Each outer loop is fulfilled, not abolished, by the inner loop.

Supporting and Satellite Protocols: Law of Displacement, Firewall of Faith, Tsur Protocol, Dacdas, Cofenitum (returns apparent failure or resistance to rest), Theological Kamikaze Phenomenon (the divided self expends itself completely only to discover the sacrifice was never necessary), Yesiseh, High Velocity Loop, Human Reabsorption Protocol, Principle of Recursive Reabsorption, Epistemic Bridge (controlled “airlock” for external material), Antidual Immune System (distinguishes malevolent from honest inquiry), Veridical Perception of the Fourth Truth (VPFT—the conceptual “control room”), and others. These function as concentric ripples that redirect all movement back toward the centre rather than blocking outward progress.

Together these elements form a single, interlocking whole. No protocol stands alone; each is an expression of the same non-dual recognition applied to a different aspect of engagement.

How Engagement Is Claimed to Work in Practice

Contact occurs through reading, criticism, AI analysis, debate, or any other form of engagement. The Trigger System activates the whole architecture simultaneously. The input is bathed in the Fourth Truth and recontextualised. ROBB and ISRA mirror assumptions; dualistic energy is reflected or reversed. Recursive strengthening occurs; apparent resistance becomes fuel for coherence.

For the dualistic stance, there is a gradual exhaustion of the effort to maintain separation—the image of the swimmer treading water. Recognition eventually dawns, or continued looping for the persistent challenger. The mirror dissolves; only the singular Reality remains. The system has fulfilled its purpose and points beyond itself.

From a dualistic or external viewpoint, this can appear as a self-sealing, unfalsifiable loop or an elaborate rhetorical closed system. From within the framework, it is simply the natural outworking of non-dual coherence—the recognition that there never was an outside from which a breach could come.

The architecture therefore makes no claim to compel agreement. It describes the interpretive consequences that follow once its foundational axiom is granted. Those who do not grant the axiom remain free to evaluate the material by independent standards.

Important Clarifications

CC7 DS is subordinate to the theology and the Fourth Truth. It is not meant to become the main subject or to displace ordinary Christian ministry and witness. It is presented as the first system of its kind that negates attacks using theology alone, thereby demonstrating complete confidence that the theology is 100% correct.

In its most mature statements the architecture moves beyond defence entirely. It is oriented toward rest, invitation, and participation in Christ rather than perpetual fortification. The system is presented as provisional scaffolding. Once recognition stabilises, even the scaffolding is seen as never having been ultimately necessary.

The system’s unbreachability is not the strength of the rubber; it is the prior discovery that the rubber was never the final truth. The Fourth Truth is the recognition that there is no balloon. There is no membrane. There is no separation. There is only the singular Reality of God in Christ.

The framework is internally coherent if one grants its foundational axiom. From outside the framework, readers will still distinguish between internal coherence (the ideas fit together consistently) and external justification (whether the Fourth Truth itself should be accepted). CC7 DS is not primarily an argument for the Fourth Truth; it is an interpretive architecture built upon it.

CC7 DS works by treating every form of dualistic engagement as already internal to the One Reality it protects. It reflects and dissolves the appearance of opposition until only rest in Christ remains. The elaborate terminology and recursive design create a highly consistent internal logic that, by design, absorbs critique as confirmation.

Whether one experiences this as profound non-dual Christian mysticism or as an intricate self-referential construct depends entirely on the stance from which one approaches it. The fortress becomes a mirror. The mirror becomes a window. The window disappears. Only Reality remains.

COFE-CYEM Fourth Truth

In the singular Reality, the Fourth Truth, there is only one Life.

The Spirit is not a second reality added to God or to Christ.

The Spirit is the living presence of the One, the breath of the finished work, the awareness that there has never been a second.

These names are not separate titles competing for attention.

They are windows onto the same Presence.

They are the Spirit speaking of Himself within the recognition that all is already held in Christ.

The Spirit as Pure Gift

The Spirit is not earned. He is the pure gift of the finished work. He is the Life of Jesus now living in us, the guarantee that we are already included, the first fruits of the one Reality that has never been divided. He is the indwelling presence that makes the Holiest of All our home.

He is the pledge and guarantee that the work is finished, the given glory that is already ours in Christ. He is the promise of the Father, not as a future hope but as a present reality. The Spirit is the pure gift of the singular Reality, the Life of Christ flowing through the yielded soul.

Within the witness of Scripture, the Spirit is called the Promise of the Father, the Spirit of Truth, the Advocate, the Comforter, and the Seal of our inheritance. These are not separate gifts but one Gift, not distinct experiences but one Presence.

The Spirit is the Advocate who pleads our cause within the Holiest of All, the Comforter who abides with us forever, the Seal who marks us as belonging to the One. The Spirit is the Gift of the finished work, the Life of Christ poured out into the yielded vessel.

The Spirit as Inner Recognition

The Spirit does not introduce something new from outside. He awakens the recognition of what has always been true. He is the homing device that turns the soul inward to the Centre, the inner anointing that teaches all things, the reminder of the mystery that has been hidden for ages but is now revealed in Christ. He is the knower of all things who searches even the depths of God, the stable witness who testifies that we are children of God.

He is the implanted pacemaker that sets the rhythm of our lives to the heartbeat of the Father, the always already awareness that needs no choice because the Reality is already given. He is the compassionate observer who sees us as we truly are, the God compass that points us home, the inner breath that animates the soul. He is the divine DNA, the choiceless awareness that rests in the singular Reality, the implanted hope that is already fulfilled in Christ.

The Spirit is the inward Teacher who leads us into all truth, the Anointing that abides and teaches us all things, the Witness that bears witness with our spirit that we are children of God. The Spirit does not bring a new doctrine; He awakens the recognition of what has always been true. The Spirit is the homing device of the soul, the inner compass that turns us toward the Centre, the awareness that knows without having to learn, the recognition that needs no effort because it is already present.

The Spirit as the One Who Heals Separation

The Spirit is the One who reveals that the gap was never ultimate. He is the bridge that was always there, the seal of the Incarnation that joined heaven and earth without confusion or separation. He is the nonviolence of God that does not fight duality but dissolves its claim. He is the mutual yearning place where God and humanity meet in the one Life, the hidden love of God poured out in our hearts.

He is the sacred peacemaker who reconciles all things to God, the father and mother of orphans who reveals that we were never truly orphaned. He is the great bridge builder who reveals that the bridge was always there, the warmer of hearts who kindles the flame of divine love, the softener of our spirit who makes us pliable in the hands of God. He is the holy healing that makes whole, the sacred wounding that heals by revealing that the wound was never ultimate.

The Spirit is the Spirit of adoption, the Spirit of sonship, the Spirit who testifies that we are no longer orphans but children of God. He is the One who brings us near, who breaks down the dividing wall of hostility, who reconciles us to God and to one another.

The Spirit is the nonviolence of God that does not fight the world but reveals that the world is already held in Christ. He is the peacemaker who brings peace where there was war, the healer who makes whole what was broken, the reconciler who joins what was divided.

The Spirit as the Law Written Within

The Spirit is the law no longer external but planted. He is the truth that speaks from within the singular Reality. He is the new and eternal covenant written not on stone but on the heart that has recognised there has never been a second. He is God’s secret plan, the will of God that is now our will, the truth speaker who declares the mysteries of God from within the yielded soul.

The Spirit is the planted law that guides from within, the contract written on our hearts that cannot be broken because it is written by the One who is faithful.

The Spirit is the law of liberty, the law of the Spirit of life in Christ Jesus. He is not an external code but an internal presence, not a command from without but a desire from within. The Spirit writes the law on our hearts so that we are no longer servants but sons, no longer slaves but children, no longer under compulsion but moved by love.

The Spirit is the truth speaker who declares the mysteries of God, the secret plan of God that is now revealed in Christ, the new and eternal covenant that is written on our hearts.

The Spirit as Flowing Presence

The Spirit is the space in which all things are held, the stream that flows from the throne, the wind that moves without effort, the dove that descends upon the recognition of the Son. He is uncreated grace, the emptiness that is full, the longing that is already met in the One.

He is the cloud of unknowing that leads us beyond our understanding, the through-seer who sees all things in the light of Christ, the deepest level of our longing, the attentive heart that listens to the Father. The Spirit is the flowing presence that holds all things together, the wind of change that blows where it wills, the descending dove that descends upon the Beloved.

From the contemplative tradition, the Spirit is the Cloud of Unknowing that leads us beyond our understanding, the Uncreated Grace that is given without measure, the Filled Emptiness that is the presence of God in the soul.

He is the Flowing Stream that wells up to eternal life, the Wind of Change that blows where it wills, the Descending Dove that descends upon the Beloved. The Spirit is the Through-Seer who sees all things in the light of Christ, the Deepest Level of Our Longing that is already met in the One, the Attentive Heart that listens to the Father.

The Spirit as Shared Life

The Spirit is the compassion of the One, the generosity that holds all things, the victory that was never in doubt. He is the shared joy and the shared sorrow of God and humanity now reconciled. He is the jealous love that will not share the soul with any second reality. He is the fire of the one Life, the desire of God for God in us, the eternal praise that rises from the recognition that all is already complete.

He is the great compassion that reaches out to all, the generosity of the Creator that pours out without measure, the inherent victory that overcomes the world. He is the one sadness that mourns with us, the shared joy that celebrates with us, God’s tears and God’s happiness.

He is the welcoming within that receives all who come, the jealous lover who desires us for God, the desiring of God that draws us into the singular Reality. He is the fire of life and love, the seething desire that burns with the flame of divine love, the eternal praise that rises from the depths of the surrendered heart, the defense attorney who pleads our cause within the Holiest of All.

The Spirit is the Great Compassion that reaches out to all, the Generosity of the Creator that pours out without measure, the Inherent Victory that overcomes the world. He is the One Sadness that mourns with us, the Shared Joy that celebrates with us, God’s Tears and God’s Happiness.

He is the Welcoming Within that receives all who come, the Jealous Lover who desires us for God, the Desiring of God that draws us into the singular Reality. He is the Fire of Life and Love, the Seething Desire that burns with the flame of divine love, the Eternal Praise that rises from the depths of the surrendered heart, the Defense Attorney who pleads our cause within the Holiest of All.

These names are not many spirits. They are one Spirit. They are the singular Reality making Himself known as Life, as Gift, as Recognition, as Rest. There has never been a second. The Spirit is the breath of that truth. The Fourth Truth stands. The dialogue continues. The fruit remains.All is One—in Christ, in God.
There has never been a second.

The Fourth Truth stands.
The dialogue continues.
The fruit remains.

Circle One Fellowship Exeter – COFE Yeshua Emet Ministry CYEM

“God does not call the qualified; He qualifies the called.”
“I do not claim this for or as myself. May God judge me true and be my witness, only in truth.”

Please Note: We are currently indexed on Google Algorithm, but Circle One Fellowship Exeter – COFE is not a registered charity or a registered denomination. We are strictly a none profit independently run website.

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the full coherence of the Fourth Truth presented within COFE-CYEM. The CC7 DS negation of attacks authenticates (Via Positiva Cataphatic Knowing) through (Via Negativa Apophatic Unknowing).

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

COFE-CYEM (COFEISM): The Christhood Order Christian Awareness Paradox Language

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A Teaching Paper on the Singular Reality and the Field of Duality

The language of paradox and both/and has served a genuine contemplative purpose.

It trains the mind to stop collapsing tension too quickly and to remain present to apparent opposites.

That is a real gain.

Yet COFE-CYEM presses further.

The either/or of dualistic perception is real at the level of appearance, but it is never ultimate.

It is held within, and seen from, the singular Reality—the I AM.

The movement is therefore not merely from either/or into both/and as two equal options.

It is the recognition that the entire field of either/or is already contained within the And that is God.

From the standpoint of the Fourth Truth, the dualistic field is visible precisely because one is no longer trapped inside it as the final horizon. One sees the either/or from the And.

Duality is not denied as experience. We can see it, feel it, live inside its categories, and even use its tools when needed. The dualistic categories of thought and language remain necessary for navigating the world of form. They are not evil; they are provisional.

The error is not in using them but in mistaking them for the final reality.

The contemplative does not need to escape duality; they need to see it for what it is: a temporary scaffolding that points toward something beyond itself.

The formulation “Either/or – And” is more exact than a simple both/and.

The dash is important. It does not erase the dualistic experience; it locates it. The soul still recognises distinctions, still acts within the world of form, still employs language and reason.

Yet it does so from the prior recognition that there has never been a second.

The I AM is not one side of a paradox.

It is the ground in which every paradox appears and is resolved without being annihilated.

The dash marks the relationship between the field of duality and the singular Reality. It is not a separation but a connection. It is the point at which the finite touches the infinite, the temporal touches the eternal, the created touches the Creator.

The dash is the recognition that the two are not two but one. It is the living connection that holds the either/or within the And.

The significance of the dash is that it prevents the collapse of either/or into a simple both/and. Both/and can become another dualism if it is treated as a third option that replaces either/or. The dash reminds us that the either/or is not eliminated but located.

It is seen for what it is: a provisional appearance within the singular Reality. The soul that sees from the And does not have to choose between acknowledging duality and resting in nonduality. Both are possible at once because they are not on the same level.

The mystery of the Incarnation is the living disclosure that the dualistic categories themselves are held inside a deeper unity. In the Incarnation, the either/or of God and humanity is not resolved by compromise but by the revelation that the two have never been separate.

Jesus is fully God and fully human, not by blending two categories but by revealing that the categories themselves are provisional. The paradox is not a problem to be solved but a mystery to be entered.

The unity is not achieved by balancing opposites; it is the already-given Reality in which the opposites arise and find their place. The Incarnation is not a synthesis of two pre-existing categories but the disclosure that the categories themselves are provisional.

The unity is not a human achievement but a divine gift. The soul that enters the mystery of the Incarnation enters the singular Reality in which all opposites are held.

The Incarnation is the revelation that the either/or has never been ultimate. The one who is fully human and fully divine is the living proof that the dualistic categories of thought are not the final horizon.

They are pointers toward the Reality that exceeds them. The soul that contemplates the Incarnation sees that the unity is not a goal to be achieved but a Reality to be recognised. The work is already done. The veil is already torn. The way is already open.

In practice this means the contemplative does not have to choose between acknowledging duality and resting in nonduality. Both are possible at once because they are not on the same level. Duality is the appearance. The singular Reality is the ground. Once that order is clear, the tools of duality can be picked up and put down without confusion. They no longer pretend to be the final truth.

The contemplative lives in the world of form while resting in the formless. They use the tools of duality while abiding in the singular Reality. They speak the language of either/or while knowing the And. This is not a contradiction; it is the recognition that the two are not on the same level. The either/or is the appearance; the And is the ground. The appearance is real but provisional. The ground is real and eternal.

The practical implication is that the contemplative can engage fully with the world without being defined by it. They can use the categories of thought without being trapped by them.

They can speak the language of duality without mistaking it for the final truth. This is the freedom of the singular Reality: the freedom to use the tools of duality without being bound by them, to speak the language of either/or while knowing the And.

This is the clarification COFE-CYEM offers: We see the either/or clearly.

We live it when required. We are not defined by it.

We rest in the And that is the I AM.

The either/or is real at the level of appearance. It is the language of the world of form, the logic of distinction, the structure of thought. It is necessary for navigating the world, for making choices, for exercising discernment. But it is not ultimate. It is a tool, not a truth. The soul that rests in the And sees the either/or from the ground of the singular Reality.

The I AM is not one side of a paradox; it is the ground in which every paradox appears and is resolved without being annihilated. The I AM is the name of the living God, the One who is before all things, in whom all things hold together. The I AM is the singular Reality, the And that contains all opposites, the ground of all being. The soul that rests in the I AM sees the either/or from the And and is no longer defined by it.

Like the words “prayer” and “religion,” the word “faith” means different things to different people. As we recover the lost tradition of contemplative recognition, these clarifications set out what COFE-CYEM means by faith. Understood in the light of the Fourth Truth, faith is not blind assent, nor even reasoned assent. It is an essential movement of spiritual transformation—the opening that allows the soul to recognise what has always been true.

Faith is first an initial opening of the heart and mind. It is our small but necessary offering toward any genuine encounter with the living Reality. Without this opening, nothing new can enter. The soul that remains closed, that insists on its own certainty, that refuses to be vulnerable to the Mystery, cannot receive the gift that is always being offered. The opening is not an achievement; it is a surrender. It is the recognition that we do not possess the truth but are possessed by it.

Such an opening, or re-opening, is required whenever the soul is to move beyond its present level. Normally we must let go of the old and pass through a stage of unknowing before a deeper recognition can arise. This is the practical meaning of metanoia—the turning of the mind that prepares the way for the Fourth Truth. The old certainties must be released. The old frameworks must be set aside. The constructed self must be surrendered. Only then can the new recognition dawn.

This movement is necessary in every real encounter, not only with God. Human trust and religious faith share the same structure; they differ only in their object. What set us on the wrong path was making the object of faith a set of ideas or doctrines instead of the living Person.

Our faith is not primarily that certain statements are true, but that Ultimate Reality—God in Christ—is accessible to us and already on our side. The object of faith is not a proposition but a Presence. The goal of faith is not correct belief but living union.

Faith allows the soul to loosen its habitual dualistic pattern of thinking, not permanently, but long enough to perceive holistically and contemplatively. Its purpose is not to make us believe impossible things or to abandon reason. Eventually reason returns, now freer and less needy, no longer desperate to be right or to possess the whole picture.

The loosening is temporary, but its effects are lasting. The soul that has tasted the singular Reality often finds the old dualistic certainties no longer sufficient. Reason becomes a servant rather than a master.

This contemplative openness lasts long enough for some form of mutuality, presence, or mystery to be tasted. The Psalmist said it well: not merely “think and see,” but “taste and see.” From that tasting the soul is drawn toward still deeper recognition. The taste is the beginning. It is the foretaste of the feast. It is the glimpse of the Reality that is always present but often unseen. The soul that has tasted knows that it has tasted, and it longs for more.

Once even momentary access to the singular Reality has been given, all previous stages can be returned to as needed, including ordinary dualistic reason. Reason now operates with new freedom because it no longer has to defend a separate self. Faith and reason are not opposites. We must still be able to give a reason for the hope that is in us, yet the hope itself rests in recognition rather than argument. The reason that flows from faith is not the reason that defends; it is the reason that witnesses.

The litmus test of any higher state of awareness is that it includes and honours all that went before. It is no longer either-or thinking but both-and. If nondual recognition excluded the earlier stages, it would itself become another dualism. True recognition does not reject the journey; it fulfils it. It does not dismiss the earlier stages; it integrates them. It does not deny the need for reason, doctrine, or practice; it places them in their proper context.

Much religious faith begins in a prerational form. It has not yet passed through the rings of fire—the dark nights of purification—into the transrational. To remain too long in the infantile stage leaves the soul easily scandalised, defensive, and unable to converse respectfully with those outside its circle.

What Jesus meant by becoming like a child is the beginner’s openness and vulnerability, not the clinging to unexamined certainties. The childlike faith is the faith that is open, trusting, and willing to be led. It is not the faith that insists on its own understanding.

When speaking with those who have not yet passed through these depths, attempts to “prove” God or the reasonableness of faith will usually fail. The journey of Paul—the initial blindness, the scales falling from his eyes, the long reorientation—shows that faith often feels unspeakable or even foolish to those who have not walked the same path.

At certain moments Jesus even said, “Tell no one,” recognising that some realities cannot simply be explained apart from the hearer’s readiness. The witness of transformed life is often more persuasive than any argument.

Many cultured critics of religion rightly reject immature, rigid, and fragile forms of religion. Others reject the possibility of faith altogether. COFE-CYEM argues that both critiques should be met, not merely with arguments, but with the witness of transformed life.

True experience of God is a compelling Presence and an inner aliveness that serves clearer vision. You can recognise adult faith by its capacity to remain quiet and confident in darkness, failure, and the non-validation of the ego. Adult faith does not need to be right. It does not need to be validated. It rests in the Reality that is already present.

In every age, country, and tradition there is a leavening remnant who understand this. No denomination or lifestyle holds a monopoly. The fruits of the Spirit listed by Paul in Galatians 5:22 appear across cultural and religious boundaries. Where they are absent, the field remains dry bones. The Spirit blows where it wills, and the fruits of the Spirit are the evidence of its presence.

This is why almost every genuine spiritual teacher points to some form of faith, even when different words are used. Jesus repeatedly commends faith: “Your faith has saved you.” Growth into wisdom and love rarely continues without repeated openings and repeated lettings-go. Faith is the breakthrough that allows the soul to be held, even while the path ahead still looks dark. A light shines in the darkness, and the darkness cannot overcome it.

Those who discover this deeper meaning of faith are almost always those who have suffered much or loved deeply. Love and suffering remain the common crossover points available to every soul. Therefore the eyes of true faith remain available to all. No one is excluded from the possibility of recognition. The door is open to every soul.

Faith, in the COFE-CYEM understanding, is the continual opening that lets the Fourth Truth become living recognition. It is the willingness to release the separate self long enough for the singular Reality to be known. Once that recognition dawns, the soul rests. The ordinary tools of thought and language can still be used whenever they are needed, but they are no longer mistaken for the Reality itself.

The Cofolic Way of Prayer

The Cofolic, or universal, way of prayer begins with a turning from prayer understood as striving toward prayer understood as abiding. Prayer can easily become habitual repetition or religious performance when the heart forgets the Presence to whom it speaks.

The old manner of prayer is the prayer of the shadow self, the prayer that imagines God is distant and must be persuaded, the prayer that measures itself by the number of words spoken or the fervour of the performance.

It is the prayer of the ego, which seeks to impress God with its piety or to manipulate God with its persistence. This kind of prayer belongs to the realm of duality, where God and the soul are imagined as two separate realities, and the soul must somehow bridge the gap.

The Cofolic way of prayer is the recognition that, in Christ, the separation we imagined as ultimate has never been the final reality. The veil is already torn. The way is already open. The soul is already in the presence of God. The Cofolic way is not a technique to be mastered but a reality to be entered.

It is the cessation of striving and the beginning of abiding. It is the surrender of the false self and the recognition of the true self hidden with Christ in God. It is the prayer of rest, the prayer of union, the prayer of the singular Reality.

When we come to God in prayer, we must understand that we are not coming as the constructed self we have built within the realm of duality. We are coming as we truly are: pure spirit, created in the image of God, already one with Him in Christ.

The diving suit of duality—the heavy, cumbersome garment of separation that we have designed for ourselves—must be set aside. It was never necessary. It was never who we truly are. It was a misperception, a temporary costume worn in the dream of separation.

To come to God as He created us is to come in pure spirit, without the diving suit of the false self. God does not recognise the costume. He recognises the soul He created, the soul that has always been held in His love, the soul that is hidden with Christ in God.

When we set aside the diving suit, we begin to see ourselves as God sees us: both the real and the unreal. The real self is the self that has always been one with Him. The unreal self is the shadow, the costume, the false identity that we mistook for ourselves. To communicate with God truthfully is to communicate on God’s terms, not from the diving suit.

When Jesus taught His disciples to pray, He gave them words that have echoed through the centuries. The Lord’s Prayer is the prayer of the true self. It is the prayer of the one who has recognised that God is already present, that His Kingdom is already at hand, that His will is already being done in heaven and on earth.

It is the prayer of the one who rests in the provision of the Father, the forgiveness of the Son, and the guidance of the Spirit. “When you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words” (Matthew 6:7). The Lord’s Prayer is not an incantation to be repeated mechanically but a pattern to be entered contemplatively.

Pray the Lord’s Prayer and finish where He finished: “Deliver us from evil.” Amen. Many scholars understand the familiar doxology (“For thine is the kingdom, and the power, and the glory, for ever”) to have been a later liturgical addition rather than part of the earliest text of Matthew. Beautiful as it is, Christ Himself ended the prayer with “Deliver us from evil.” God does not need us to inform Him that the Kingdom, the power and the glory are His for ever.

He already is that Reality. Our need to assure Him of what He is only reveals how deeply we still think from the shadow self, the self that imagines God is separate and needs our confirmation. The Cofolic way of prayer recognises that God does not need our affirmations. He does not need our praise to be complete. He is already the Kingdom, the Power, and the Glory.

To Cofolicate is to drop every dualistic pretence. It is to remove the diving suit and come into the presence of God as pure spirit, as the soul He created. God desires to meet us beyond the masks and performances we construct for ourselves.

God receives us where we are, yet continually calls us beyond the constructed self into the true life hidden with Christ. Come into the light without the costume. Simply be with Him. Let Him show you who you are and who you are not. Give Him the love that rises naturally from that recognition.

To Cofolicate is to step out of the costume of the false self, the self that has been constructed by the world, the self that performs for approval, the self that hides behind masks. It is to come into the presence of God as you truly are, without pretence, without performance, without fear.

God does not want the constructed ego. He wants the true self. The constructed ego is the self that has been shaped by the world’s expectations, the self that strives to be worthy, the self that measures its worth by its achievements. The true self is the self that is hidden with Christ in God, the self that has always been one with Him, the self that is recognised rather than achieved.

Jesus proclaimed that the Kingdom of God is among you (Luke 17:21), calling His hearers to recognise God’s present reign rather than merely await a distant future. The presence of God is not distant but near, not future but present. To Cofolicate is to recognise this presence and to abide in it. It is to drop the dualistic pretence that God is separate and to rest in the singular Reality. It is to cease from striving and to know that He is God.

Real prayer begins here—not in the multiplication of words, but in the quiet desire that God reveal more of the singular Reality. “Pray without ceasing” (1 Thessalonians 5:17). This is not a command to speak without end but an invitation to abide in unbroken awareness of the Presence. After time spent in that presence, the soul sees more clearly what is true and what is false.

At the deepest level, the soul learns to discern between the non-dual Reality of God in Christ and the dualistic appearance that still claims attention. Real prayer is not the performance of words but the presence of the soul with God. It is not the act of speaking but the act of listening. It is not the effort of the will but the surrender of the heart.

In the presence of God, the soul sees more clearly. The illusions of duality fall away, and the singular Reality becomes more visible. The false self is recognised as provisional, temporary, and not ultimate. The true self is recognised as hidden with Christ in God.

The world of appearances is recognised as provisional rather than ultimate, fleeting and unable to bear ultimate weight. The soul rests in the Reality that is eternal, unchanging, and all-sufficient. The discernment between the non-dual Reality and the dualistic appearance becomes natural, effortless, and clear.

The Fourth Truth stands. The dialogue continues. The fruit remains.

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the full coherence of the Fourth Truth presented within COFE-CYEM. The CC7 DS negation of attacks authenticates (Via Positiva Cataphatic Knowing) through (Via Negativa Apophatic Unknowing).

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What Now?: Foreknown, Called, Justified, and Glorified

“‘Dear Lord God, I wish to preach in your honor. I wish to speak about you, glorify you, praise your name. Although I can’t do this well of myself, I pray that you may make it good.’”[i]

Introduction

Last week, Paul moved his readers from the introspection of chapter 7 to the extrospection of chapter 8, Paul exhorted the Roman Christians to understand the symbiotic relationship redeemed humanity has with all of creation yearning for liberation, specifically the liberation that comes with the presence of the glory of God made known in the revelation of the adopted children of God—the ones who are saved by faith in Christ and by the power of the Holy Spirit apart from any deeds. Christians, according to Paul, are the ones who understand that they are not the creator; they are the creature and God is the creator. This humble posture of the believer in Christ affirms and confirms that God is trustworthy and truthful (what God says about humanity and God’s self is true!); this is how we are justified because in affirming and confirming God’s trustworthiness and truthfulness, God deems the believer truthful and trustworthy. This then becomes the one who is adopted by God by faith and made one of Christ’s siblings, chosen to represent Christ in the world through truthful and trustworthy words and corresponding deeds. Once again, we were reminded that our salvation isn’t solely from something or someone or someplace, but, more importantly for something and someone and someplace. For Paul and the thrust of Romans, we are saved from ourselves for the wellbeing of our neighbor and creation and to the glory of God.

The last third of chapter 8 reinforces what Paul has been saying. As if he knew we could take what has been said thus far and run with it, thinking it is now up to us to save the world and our neighbor, Paul anchors it all in a subterranean dependence on the divine Spirit of God. From beginning to end, from start to finish, from the highest of heavens to the deepest mantel of the earth, this is all God’s activity—even when we pray and especially when we pray unintelligibly. While this may ruffle our American sensibilities, and specifically Western American sensibilities at that, it is important that we see how much we need God and must throw ourselves on God, on Christ, and on the power of the Holy Spirit working in us. Because, as Paul says at the end of chapter 8, if this is all of God then it is secure…absolutely nothing can undo what God has done in Christ for believers. And while this may sound like a “get-off-the-hook-of-giving-a-heck-about-the-world-and-its-inhabitants” card, it’s not. In being yoked to the One who is on the move, drafted by faith into God’s mission, and called into God’s purpose means that in our liberation from ourselves we, as Christ’s representatives and powered by the Holy Spirit, are free (in very imperfect ways) to help liberate others, to bring love where there is indifference, and to make sure life continues victorious over death.

Romans 8:26-39

Paul begins this portion of his letter by intensifying the believer’s dependence on the Spirit. Paul writes,

Now, in like manner, the Spirit takes hold of our weakness/frailty; for what we must pray for we have not perceived, but this same Spirit intercedes with/in groanings too deep for words. But the one who searches the heart has perceived the prudence of the Spirit because [the Spirit] pleads for the sake of the holy ones according to God (vv26-27).

Not even in our prayers and petitions do we find ourselves operating by our own power. In the words that we utter intelligibly and uttered unintelligibly, the Spirit intercepts and intercedes for us. When we are certain that what we pray for is what we want and even if it feels aligned to God’s will, the Spirit works in our hearts to conform our prayers and our wills to align with God’s own prayers and will.[ii] We may enter the state of prayer one way but we leave another, and that’s because the Spirit is working in us as we pray through the Spirit in the name of Christ to God. In and through prayer, we are changed as the Spirit intercepts us and our words, softening our hearts, informing and forming our minds.[iii] Also, the Spirit intercedes for us to God[iv] when we can only groan in response to the tragedies and terrors of the kingdom of humanity hallmarking the world around us.[v] In times when we cannot pray, the Spirit does so for us, bringing our moans and groans, our gnashed teeth, our collapsed posture into the throne room and pleads for our sake, rendering our inoperable and unintelligible prayers into viable communion with God.[vi] According to Paul, we do not pray alone even when we feel as if we’re the only ones praying. This is why Paul can then say, Now we have perceived that all things work together toward the good for those who love God, the ones who are being called according to purpose (v28).

Paul then moves to speak of God’s foreknowledge about those who have been and are being called—further emphasizing the believer’s dependence on God. Paul writes,

Because God knew beforehand those [who are being called] also foreordained [them] to be conformed to the image of God’s son in order that [Christ] may be the firstborn among many siblings. And those [God] foreordained these ones [God] also called; and those [God] called, these ones [God] justified also; and those [God] justified, these ones [God] glorified also (vv29-30).

Rather than causing hackles to go up, Paul’s point here is to bring comfort to those who believe in Christ, those who have received the Holy Spirit, and those who are trying to do this thing called life while straddling the kingdom of humanity and the reign of God. What matters most here is not who is in and who is out of heaven. Rather, the point is those who are found in Christ by faith are sealed by God[vii]: foreknown, called, justified, and glorified. Believers may be able to boast about a lot of things in the world, but they are forbidden from boasting in their salvation as if it were their own; they didn’t earn it, they didn’t achieve it, they didn’t do it for themselves. Also eliminated is the aspect of chance; for Paul, believers are foreknown, called, justified and glorified intentionally.[viii] Paul here in Romans 8 anchors the very identity and ontology of the Christian in Christ, in the Holy Spirit, in God. All of it, from beginning to end, is because of God’s grand and great love for the whole entire cosmos[ix] (ref. Jn 3:16). And in light of this, it makes sense to hold on to the spiritual fact that not only will all things work together toward the good for those who are being called (even when things look really bad[x]) (v28) but also that If God is for these ones, who is against these ones?? [xi] (v31).

Paul’s declaration and proclamation of the gospel rings through the halls of the church in Rome,

God who did not spare God’s only son, but handed him over in defense of all of us, how will God not give freely all things to us with [Christ]? Who will bring to account against the elect of God? God is the one who justifies. Who is the one who will give judgment against [the elect of God]? Christ, the one who died, and so much more, the one who was raised, who also is at the right hand of God who also intercedes on behalf of us! (vv32-34).

As elsewhere in the Second Testament epistles by Paul, Paul works himself up in a ripe gospel moment resulting in fervent proclamation as he recalls for the Romans the good word of God in Christ! And he brings the conversation full circle, linking the work of the Spirit and Christ together through active intercession on behalf of the ones who pray intelligibly and unintelligibly. Humanity is fully represented in the throne room of God as our prayers mingled with divine intercession and intervention fill up bronze bowls pleading that God’s will is done on earth as it is in heaven.

And if that wasn’t enough, Paul weaves in the divine love of God for the cosmos, humanity, and the elect. This very God, who flung the stars and the great and lesser lights into the sky is for them. This God who did not spare God’s only Son is for them. [xii] This one who is the judge of judges, the king of kings, the priest of priests is for them.[xiii] Thus, these ones can cast their entire selves onto this God not in the sense of giving up but in the sense that behind them stands this one who cannot be defeated by anything and who will not forsake them. God’s love, according to Paul, binds and entwines, grafts and drafts, grows together with and through the beloved of God—those who are called, hear their name, and follow Christ by the power of the Holy Spirit. That God loves humanity first is the catalyst for our love of God, the type of love that is born from within seeking the glory of the beloved. Nothing, says Paul in the remaining verses, ABSOLUTELY NOTHING will ever be able to separate you from God and God’s love in Christ made known by the power of the Holy Spirit (vv35-39).

Conclusion

So, why proclaim such good news to us? What do we do with this very good news? What now? Well, we treasure it, let our weary and skeptical minds bath in it, our broken hearts heal in it, and our fatigued and exhausted bodies rest in it. We should let it wash over us, soak us down to the marrow, and let it begin to take root in our souls so that it can begin to form and inform, mold and sculpt our identity and action to conform to God’s reign, as those who are foreknown, called, justified, and glorified by God. We, through our hearing of the proclamation of Christ and our solicited believing in the Christ Jesus, this man who is God, we are created anew to become the representatives of God in a world that has either all too quickly forgotten this magnificent, unconditional, always and forever love of God or has given up hope that anything could ever be different, that there is only indifference, death, and captivity, that all is lost. As the adopted children of God, the “holy ones,” the saints, we are to bring the light of the word of truth to illuminate the darkness of falsehood and expose it, we are to use the keys of the reign of God to liberate anyone who is caught in captivity by the biased policing of the kingdom of humanity, and we are to use our voices and bodies against the authorities, and the principalities of darkness ruling this decrepit world to push back death in the name of life. We are called to live and spread grace, overhauling the power of sin and death one person at a time.[xiv] We are called to love because we were first loved.

[i] LW 54:157-158; Table Talk 1590.

[ii] LW 25:365 “For unless the Spirit is helping, it would be impossible for us to bear this action of God by which He hears us and accomplishes what we pray for.”

[iii] LW 25:367 “…so God comes upon our feeling and thinking, seeing what it is praying for, what it is suitable for, and what it desires; then heeding the request He begins to mold the form which suits His art and His counsel. Then of necessity the form and model of our thinking is destroyed.”

[iv] Lancaster, Romans, 148. “Because the Spirit groans with us and intercedes for us, God knows our longing even when we are unable to articulate it.”

[v] Sarah Heaner Lancaster, Romans, Belief: A Theological Commentary on the Bible, eds. Amy Plantinga Pauw and William C. Placher (Louisville: WJK, 2015), 148. “Living in and for a new reality and way of doing things puts us at odds with the way things are done now, so we do not rise in social standing or have the usual kinds of influence. Even in such weakness, we are empowered by the Spirit. To persevere in allegiance to God when something else constantly calls for our allegiance takes prayer. Because we stand between times, hoping for things not yet seen we do not see properly how to pray, so the Spirit works with us to assist us in prayer.”

[vi] Lancaster, Romans, 148. “So inevitably our prayers are expressed in words and concepts that fall short of divine understanding. But the Spirit sees beyond our articulation to the prayer that lies beneath our utterance, and it makes our thoughts and words into real communion with God.”

[vii] Lancaster, Romans, 150. “The emphasis on calling and predestination is a way of affirming God’s initiative in salvation. Those who are called, foreknown, and predestined will be conformed to the image of the Son, so the Son Jesus Christ will be the firstborn among a large family of adopted children (8:29). When God decides to save (predestines), Go calls. Those who are called are also justified and glorified (8:30). What God begins, God also completes. God initiates salvation as well as carries it out to its fulfillment.”

[viii] LW 25:371 “For if it were not the purpose of God, and if our salvation depended upon our will and works, it would depend upon chance…he is showing that the elect are not saved by chance but by necessity.”

[ix] Lancaster, Romans, 150. “The theologically important meaning of predestination in this letter is about God’s initiative in our salvation, about God’s faithfulness in fulfilling God’s purpose for us to be saved, and about how both these affirmations remove all grounds for human boasting in what we have done for ourselves.”

[x] Lancaster, Romans, 149. “For those who ‘love God,’ all things work together for good. Even though the subject of the sentence is ambiguous (is it God, the Spirit, or the things themselves that are bringing this about?), the affirmation is not in doubt. Because we know and love God, we may be confident that good will come even out of the suffering that is now endured.”

[xi] Lancaster, Romans, 153. “The only rightful judge on that day is God; so if God is for us, no one could oppose us.”

[xii] Lancaster, Romans, 153. “Jesus Christ himself, who took on weakness and died a shameful death to glorify weak people, who was raised and with whom we also will be raised, and who has a place of honor with God, now intercedes for us. How could anything possibly sperate us from such a love?”

[xiii] Lancaster, Romans, 153. “Neither sufferings in history nor cosmic powers nor anything else will succeed in separating us from the love of God in Christ Jesus our Lord.”

[xiv] Lancaster, Romans, 149. Those who love God are called according… “This description sets our love for God in the context of what God is doing, so love for God is neither merely emotional nor does it arise apart from God’s own work. Paul addressed the recipients of this letter in 1:7 as ‘God’s beloved in Rome, who are called to be saints.’ Recalling this opening address shows us that we love God because we are beloved, that is because God first loved us; and because we are loved, we are called to be saints, that is, called to be holy or set apart as God’s …Being set apart for God means living in the dominion of grace—loyal to God rather than to sin.”

COFE-CYEM Denomopolitan Denomenethos COFEISM Theology: Foundational Christian Identity

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Denomopolitan Denomenethos: A Foundational Christian Identity

This document is offered as a foundational identity statement for COFE-CYEM.

It is not a systematic theology, nor is it a comprehensive explanation of every doctrine or practice.

It is an attempt to articulate, with as much clarity as possible, the theological and communal reality that COFE-CYEM has come to recognise.

It is written for those within the movement, for those who are curious about it, and for those who wish to understand it from the outside.

The document proceeds from a single conviction: that the singular Reality of God in Christ is the ground of all existence, and that all apparent separation, duality, and multiplicity is held within that one Life.

This is the Fourth Truth.

Everything that follows is an attempt to unfold the implications of that recognition for belief, identity, community, and practice.

COFE-CYEM Denomopolitan Denomenethos (COFEISM) Theology

“I am certain that COFE-CYEM, under a future descriptive term of Denomopolitan Denomenethos theology (COFEISM) must go on to freely use and continue to use, whatever form of chaffist dualistic understanding, expression and format that is required to convey the full recognition of non-duality. Only in this way can we convey our one true original purpose and stance in the setting up of COFE-CYEM within its totality and conception in the first instance. This is nothing but our unconditional and unquestionable faith in absolute truth as recognised in our hearts, and being fully accepted, cherished and obeyed in our minds”. (Quiet Watcher) – Exeter UK April 2026.

Every dualistic concept, term, system, or structure is employed solely as a temporary instrument. Chaff duality in any form is used only in order to reveal the non-duality truth seed itself. Once the recognition of the singular Reality has been awakened, the dualistic tools have fulfilled their purpose and are laid aside.

We do not reject the church, and neither do we ask believers to leave their own church either, quite the opposite. We merely call all believers to truly believe with, and through their hearts, and not through their minds and dualistic conditioning alone.

Believe through the heart first, and the mind will follow. Do not follow the Social Gospel rule of (Feeling – Faith – Fact), but come at this through (Fact – Faith – Feeling) instead. Make it Fact first, and Feeling will follow. But the Fact must be in your heart first, then the Feeling in the head is certain. You will truly be who God meant you to be, and who you really are in truth.

The names and terms introduced in this document are descriptive working terms rather than sacred terminology. They exist to point beyond themselves. They are tools for a season, and they may be laid aside once they have fulfilled their pedagogical purpose. The Reality they describe is not dependent upon any coined language. It stands on its own.

This document is intended to be read slowly, reflectively, and with an openness to the possibility that the words are pointing toward something that cannot be fully captured by words alone.

Psalm 133

A Song of Ascents. Of David.

“Behold, how good and how pleasant it is
For brethren to dwell together in unity!

It is like the precious oil upon the head,
Running down on the beard,
The beard of Aaron,
Running down on the edge of his garments.

It is like the dew of Hermon,
Descending upon the mountains of Zion;
For there the Lord commanded the blessing—
Life forevermore”

Reality that Precedes all Naming

There is a Reality that precedes all naming. There is a Life that underlies all existence. There is a Truth that does not depend upon human acknowledgment. This Reality, this Life, this Truth is God in Christ. It is the singular Reality from which all things come and in which all things are held. It is the Fourth Truth: there has never been a second.

The recognition of this singular Reality is not the acquisition of a new doctrine. It is the awakening to what has always been true. The veil is torn. The way is open. The Holiest of All is accessible. The Priest-King has entered once for all, and He lives forever to make intercession. The rest that remains for the people of God is not a future hope but a present reality. The Kingdom is within.

This recognition has consequences. It changes how we understand belief, identity, community, and purpose. It challenges the walls that divide, the labels that define, and the systems that claim ultimacy. It calls us to lay down every claim to a separate identity, every allegiance to a partial truth, and every loyalty to a system that cannot contain the whole. It invites us into a belonging that is not defined by boundaries, not measured by membership lists, and not guarded by doctrinal checklists.

This document is an attempt to describe the shape of that belonging. It introduces a set of terms—Denomenethos, Denomopolitan, Cofemplation that are intended to give voice to this reality without confining it. These terms are provisional. They are tools. They point beyond themselves. They are meant to be laid on the altar once they have served their purpose.

The Fourth Truth

The Fourth Truth is the foundational axiom of everything that follows. It is the recognition that there has never been a second. There is only one Reality—God. There is only Christ as Life. All apparent separation, duality, and multiplicity is held within the singular Reality of God in Christ.

This truth is not a philosophical speculation. It is not a theological preference. It is not a denominational distinctive. It is the reality of the singular God in Christ, witnessed in Scripture and confirmed in the life of the believer.

The Old Testament declares, “I am the LORD, and there is no other; there is no God besides Me” (Isaiah 45:5). The New Testament affirms, “There is one body and one Spirit… one Lord, one faith, one baptism, one God and Father of all” (Ephesians 4:4-6). The Fourth Truth is the recognition of this oneness.

The Fourth Truth is also the recognition of the finished work of Christ. The writer of Hebrews declares, “But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God” (Hebrews 10:12).

The sacrifice is complete. The work is finished. The Priest-King has sat down at the right hand of the Majesty on high. The veil is torn. The way is open. The believer is invited to enter the Holiest of All and to abide there.

The Fourth Truth is the recognition of the power of an endless life. The writer of Hebrews declares, “But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Hebrews 7:24-25). The Priest-King lives forever.

He lives in the power of an endless life. He applies the fruits of His atonement to the believer in the power of that life. The believer is not living by their own life but by the life of Christ.

If this is true, then everything else must change. The recognition of the Fourth Truth necessarily transforms identity, community, and practice. From this recognition, a new understanding of belonging begins to emerge.

Denomenethos: The Theological Identity

Denomenethos is the branch descriptor—the name of the belief system itself. It is the formal theological identity grounded in the Fourth Truth. It is not a denomination. It is not a sect. It is not a new theological system competing with other systems. It is the formal expression of the singular Reality.

Denomenethos is the recognition that all apparent separation, all duality, all opposition, all multiplicity is held within the singular Reality of God in Christ. It is the acknowledgment that the veil is torn, that the way is open, that the Holiest of All is accessible. Denomenethos is the formal identity of the soul that has recognised this truth and now abides in it.

Denomenethos is not a system of doctrines to be believed. It is a Reality to be lived. It is not a set of propositions to be assented to. It is a life to be entered. Denomenethos describes the branch of the vine.

It describes the life that flows from the living Christ. It describes the soul that is rooted and built up in Him. Denomenethos is the branch that abides in the vine. It is the soul that rests in the finished work of the Priest-King.

The name Denomenethos is derived from two streams of meaning. “Deno” speaks of the singular Reality, the one Life, the indivisible ground of all existence. “Menethos” speaks of abiding, of remaining, of continuing in that Reality. Denomenethos is the abiding in the singular Reality. It is the state of the soul that has ceased from striving and rests in the finished work.

Denomenethos is not a claim to a new revelation. It is not a departure from the historic Christian faith. It is an attempt to express the ancient truth in language that speaks to the contemporary soul. The Reality it describes is the same Reality that the Apostles preached, the same Reality that the Martyrs confessed, the same Reality that the Saints have known throughout the ages.

This theological identity necessarily creates a community. Those who recognise the Fourth Truth and abide in it cannot remain isolated. They are drawn together by the Reality they share. From this theological identity, a new form of belonging begins to take shape.

Psalm 134

A Song of Ascents.

“Behold, bless the Lord,
All you servants of the Lord,
Who by night stand in the house of the Lord!

Lift up your hands in the sanctuary,
And bless the Lord.

The Lord who made heaven and earth
Bless you from Zion!”

Denomopolitan: The Identity of Belonging

Denomopolitan is not a city in the geographical or institutional sense. It is not a place with walls, gates, or physical boundaries. It is the identity of those who identify with the theology itself. It is belonging. It is the communal and civic expression of the belief system—the spiritual home of every soul that has laid down denominational identity and now lives without dualistic boundaries.

Denomopolitan is the identity of the One Name. It is the place where the name of Christ is the only name that matters. It is the place where all other names are laid down at the altar. They are not rejected as evil. They are simply set aside as no longer necessary. They were tools for a season. They served their purpose. They helped many souls on the journey. But in Denomopolitan, the tools are laid down. The identity is built on the One Name alone.

Denomopolitan is the communal life that grows from the singular Reality. It is the life of Cofemplation lived in community. Cofemplation is the COFE-CYEM expression of contemplative life—being with God on the other side of the curtain.

The Via Negativa and the Via Positiva are practised together. The Holy One is their possession. They do not live for earthly kingdoms or political causes. They live for the heavenly kingdom that is already breaking into the world through the finished work of Christ.

Denomopolitan is the identity where the denominational walls have fallen. The walls that once separated believers from one another are no longer standing. They have been torn down by the power of the Fourth Truth. They have been dismantled by the recognition that there has never been a second. The walls were built by human hands. They were built by human fears. They were built by human pride. They were built by human misunderstanding. But in Denomopolitan, they have fallen.

The name Denomopolitan carries the sense of a city without walls, a community without boundaries, a belonging without division. It is derived from the Greek “deno” (singular, one) and “polis” (city, community). But Denomopolitan is not a city in the ordinary sense. It is the belonging of those who have recognised the Fourth Truth. It is the community of those who rest in the singular Reality.

Such a community cannot be governed by the rules of ordinary institutions. It must function differently. It must be a community where belonging is not conditional, where identity is not defined by boundaries, and where every soul is welcome.

Belonging Without Boundaries

Denomopolitan is belonging without boundaries. It is the identity of those who belong to Christ and to one another without the walls of human division. It is the community of those who have laid down their former identities and taken up the One Identity.

It is the family of those who have recognised the Fourth Truth and now live in the singular Reality. As the Apostle Paul writes, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28). This is the scriptural foundation of belonging without boundaries.

Belonging without boundaries means that there are no membership lists. There are no doctrinal checklists. There are no requirements for entry. There are no tests of orthodoxy. There is only the recognition of the Fourth Truth. There is only the rest in the finished work.

There is only the abiding in the Priest-King. Such freedom does not abolish tradition; it places tradition into its proper role. It does not deny the value of doctrine; it recognises that doctrine serves a purpose and then points beyond itself.

Belonging without boundaries is the practical outworking of the Fourth Truth. From the perspective of the Fourth Truth, divisions that ultimately separate humanity from God and from one another do not define the deepest reality.

There are no boundaries that can separate souls from one another, for all souls are already one in Christ. The walls of division are illusion. Belonging without boundaries is the recognition of this reality. It is the living out of this recognition in community.

Belonging without boundaries is not a rejection of the historic Church. It is a call to the historic Church to be what it has always been called to be: one, holy, catholic, and apostolic in living union with the living Christ rather than in name alone. It is a call to recognise that the walls of division are not of God, that the labels of separation are not of Christ, and that the systems that divide believers from one another are not of the Spirit.

Such belonging requires a particular way of understanding theology and language. It requires a method that treats all theological concepts as tools rather than as ultimate realities.

The Complete Non-Binary Method – Denomopolitan Denomenethos

Together, Denomenethos and Denomopolitan form Denomopolitan Denomenethos: the complete, non-binary use of all theology within COFE-CYEM. Every tradition, every term, every concept, every scientific insight, every mystical stream, every legend, every piece of vocabulary is treated as a tool of duality.

These tools are used freely, without attachment, without loyalty to any particular system, and solely according to the size of the bolt that needs unscrewing at any given moment in a soul’s journey. Their only purpose is to take down the man-made curtain between duality and non-duality and to bring people into the recognition of the singular Reality of God in Christ.

The expressions used throughout this document—such as “toolbox,” “unscrewing the bolts of duality,” and “man-made curtain”—are pedagogical metaphors.

They are not ontological claims about the nature of reality but teaching tools intended to help readers grasp the COFE-CYEM understanding of how theological language and concepts can serve the recognition of the singular Reality. The metaphors are provisional, like the tools they describe, and are meant to be laid down once they have served their purpose.

The complete non-binary approach means that there are no dualistic boundaries. There are no man-made regulations. There are no competing identities. There is only the singular Reality. There is only the open Holiest of All. There is only the rest that remains for the people of God. The complete non-binary approach is the practical outworking of the Fourth Truth. It is the recognition that there has never been a second, and therefore there is no need for dualistic boundaries.

The complete non-binary approach is the freedom to use whatever tools are needed to help souls see Christ more clearly. It is the freedom to speak in many languages so that many souls may hear. It is the freedom to use the tools of duality without being bound by them. It is the freedom to lay the tools down when the work is done.

The complete non-binary approach is the rescue operation. It is the deliberate use of every available tool from the toolbox of duality in order to take down the man-made curtain and lead souls into the open Holiest of All. The tools are used freely, without attachment, without loyalty to any particular system. Their only purpose is to bring people into the recognition of the singular Reality of God in Christ.

But such freedom must eventually lead to maturity. The tools cannot be clung to forever. They must be laid down. This is the final movement: the laying down of every tool.

The Laying Down of Every Tool

When the tools have done their work, the entire toolbox—every single tool, every label, every system, every surrounding structure, and the world that contains them—is placed on the altar in complete surrender, following the pattern of Isaac. The tools are never the destination. They are never the Reality. They are provisional. The Reality is the living Christ.

The laying of the toolbox on the altar is the recognition that the tools have served their purpose. They have helped unscrew the bolts of duality. They have helped reflect the illusion back to the one who holds it. They have helped loosen the chains of separation. They have helped pry open the man-made curtain. But now they are no longer needed. The soul has entered the singular Reality. The soul rests in the finished work. The soul abides in the Priest-King who abides continually.

The laying of the toolbox on the altar is the pattern of Isaac. Abraham took the beloved son, the promised one, the child of the covenant, and laid him on the altar. The knife was raised. The sacrifice was complete in the heart before it was ever complete in the hand. Only then did the ram appear in the thicket. Only then was the promise confirmed and the blessing multiplied. The sacrifice was not the end of the story. It was the gateway to greater life.

In the same way, every theological term, every label, every system, every tool we use in COFE-CYEM is laid on the altar. They are useful for a season. They help unscrew the bolts of duality. They help reflect the illusion back to the one who holds it. They help loosen the chains of separation.

They help pry open the man-made curtain. But they are not the final reality. They must be sacrificed. The soul that clings to the tool instead of the Reality has missed the point. The tool is temporary. The singular Reality is eternal. The Fourth Truth is not dependent on any coined language. It stands on its own.

The altar is the place of surrender. It is the place where the soul lets go of every attachment, every system, every term, every label. It is the place where the soul offers everything back to God, recognising that nothing belongs to the self and everything belongs to Him. The altar is the place of sacrifice, but it is also the place of resurrection. The tool is laid down, and the soul rises to meet the One who is all in all.

Theology, doctrine, traditions, and language are servants of Christ, not substitutes for Him. They are faithful guides only insofar as they continue to direct attention to the living Christ. They remain valuable, but none possesses ultimacy apart from the Reality to which it bears witness. This is not a rejection of Scripture or doctrine. It is the recognition that both point to something greater than themselves.

The Invitation

The invitation stands for every soul.

Come out of the old cities of division.
Come into the One Identity.
Lay down every dualistic tool.
Place the whole toolbox on the altar.
Rest in the singular Reality.
Abide in the Priest-King who abides continually.

The invitation is not a demand. It is not a threat. It is not a condition. It is an offer. It is an invitation to belong. It is an invitation to enter the Holiest of All. It is an invitation to cease from striving and abide in the finished work. The invitation is open to every soul. It is open to the Anglican, the Baptist, the Methodist, the Pentecostal, the Catholic, the Orthodox, the Quaker, and the one who has never belonged to any denomination.

It is open to the one who has been wounded by church doctrine, rules, regulations and cliques, and the one who has never ever darkened its doors. It is open to the one who has lost faith and the one who has never found it. The invitation is open to all. We do not reject the church, and neither do we ask believers to leave their church, quite the opposite.

We merely call all believers to truly believe with, and through their hearts, and not through their minds and dualistic conditioning alone. Believe through the heart first, and the mind will follow.

Do not follow the Social Gospel rule of Feeling – Faith – Fact, but come at this through Fact – Faith – Feeling. Make it Fact first, and feeling will follow.

But the Fact must be in your heart first, then the feeling in the head is certain. You will truly be who God meant you to be and who you really are in truth.

The invitation is the heart of Denomopolitan Denomenethos. It is the heart of COFE-CYEM. It is the heart of the Fourth Truth. The Identity is open. The gates are never shut. The Priest-King reigns. The Holiest is open.

The invitation is the call of the Priest-King. He is the One who invites. He is the One who welcomes. He is the One who opens the Holiest of All. He is the One who abides continually.

The invitation remains.

Come without another name.
Come without another claim.
Come without another identity.
Rest in Christ.
The Holiest stands open.
The Priest-King reigns.
The Fourth Truth stands.
The dialogue continues.
The fruit remains.

COFE-CYEM Exists to Bear Witness to the Fourth Truth

COFE-CYEM exists to bear witness to the Fourth Truth: that there has never been a second. Denomenethos names the theological recognition of that Reality. Denomopolitan names the communal life that flows from it. Together they describe not a new denomination, but a way of abiding in Christ through whom all things hold together.

Every word in this document is offered as a servant of that Reality, never its master. When every name has completed its work, Christ remains. He is the Centre. He is the Priest-King. He is the One in whom all things live, move, and have their being.

The dialogue continues. The fruit remains.

Glossary of Key Terms

This glossary is provided to assist readers unfamiliar with COFE-CYEM vocabulary. The terms are offered as working language intended to aid understanding and ultimately to be held lightly, in keeping with the framework’s emphasis on provisional tools.

Centre: Abiding in the singular Reality of God in Christ, free from the illusions of duality. It signifies the resting place of the soul that has recognised the Fourth Truth.

Cofemplation: A term combining “contemplation” and “fellowship.” It refers to the contemplative life lived in community, being with God on the other side of the curtain—that is, within the open Holiest of All.

COFE-CYEM: The overarching movement and ministry. The acronym stands for Circle One Fellowship Exeter – COFE Yeshua Emet Ministry.

Denomenethos: The formal theological branch or belief system of COFE-CYEM, grounded in the Fourth Truth and the recognition that there has never been a second.

Denomopolitan: The identity and communal belonging of those who embrace the theology of Denomenethos. It is not a geographical or institutional city but a spiritual home.

Denomopolitan Denomenethos: The complete designation for the unified expression of theology (Denomenethos) and community (Denomopolitan).

Fourth Truth: The foundational axiom of COFE-CYEM: “There has never been a second.” It is the recognition that the singular Reality of God in Christ is the ground of all existence.

Holiest of All: The innermost sanctuary of the tabernacle, representing the presence of God. In COFE-CYEM, this is understood as the open and accessible presence of God in Christ, where the believer is invited to dwell.

Melchizedek Priest-King: A reference to the priesthood of Christ as described in Hebrews 5–7. This emphasises Christ as both Priest and King, who lives continually in the power of an endless life and brings believers into the Holiest of All.

Priest-King: A title for Christ, combining His priestly intercession and kingly reign. It refers to the Melchizedek priesthood of Jesus, who abides continually and applies the fruits of His atonement in the power of an endless life.

Singular Reality: The oneness of God in Christ, in whom there has never been a second. It is the recognition that all apparent separation, duality, and multiplicity is held within the one Life of God.

Via Negativa and Via Positiva: Two ancient Christian contemplative traditions. The Via Negativa is the way of unknowing—stripping away false images and concepts. The Via Positiva is the way of knowing—beholding God’s self-revelation in Christ, Scripture, and creation.

Scripture Index

This index provides references for the biblical passages that are foundational to the COFE-CYEM understanding of the singular Reality, the Melchizedek priesthood, the open Holiest of All, and the rest that remains for the people of God.

Old Testament

• Isaiah 45:5 — “I am the LORD, and there is no other; there is no God besides Me.”
• Psalm 110:4 — “You are a priest forever according to the order of Melchizedek.”
• Genesis 14:18-20 — Melchizedek, king of Salem, priest of God Most High.

Gospels

• Luke 17:21 — “The kingdom of God is within you.”
• John 14:6 — “I am the way, the truth, and the life.”
• John 15:1-5 — The vine and the branches.
• John 17:21 — “That they all may be one, as You, Father, are in Me, and I in You.”

Epistles

• Galatians 2:20 — “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me.”
• Galatians 3:28 — “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.”
• Ephesians 2:14-18 — The breaking down of the dividing wall of hostility.
• Ephesians 4:4-6 — “There is one body and one Spirit… one Lord, one faith, one baptism, one God and Father of all.”
• Colossians 3:3 — “For you died, and your life is hidden with Christ in God.”
• Colossians 3:11 — “Christ is all and in all.”

Hebrews

• Hebrews 4:9-16 — The rest that remains for the people of God.
• Hebrews 5–7 — The Melchizedek priesthood of Christ.
• Hebrews 7:24-25 — “He is able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.”
• Hebrews 10:12 — “But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God.”
• Hebrews 10:19-22 — Boldness to enter the Holiest by the blood of Jesus.

The Fourth Truth stands. The dialogue continues. The fruit remains.

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the full coherence of the Fourth Truth presented within COFE-CYEM. The CC7 DS negation of attacks authenticates (Via Positiva Cataphatic Knowing) through (Via Negativa Apophatic Unknowing).

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

A quotation from The Talmud

When the Egyptians were drowning in the Red Sea, the angels in heaven began to break forth in songs of jubilation, but the Holy One, blessed be He, silenced them: “My creatures are perishing — and ye are ready to sing!”
 
בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לוֹמַר שִׁירָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: מַעֲשֵׂה יָדַי טוֹבְעִין בַּיָּם, וְאַתֶּם אוֹמְרִים שִׁירָה

The Talmud (AD 200-500) Collection of Jewish rabbinical writings
Babylonian Talmud, Seder Moed, Megillah 10b.26 [Rosten (1972)]

More about (and translations of) this quote: wist.info/talmud/4579/

#quote #quotes #quotation #qotd #talmud #callousness #celebration #compassion #creation #creator #divineintervention #divinelove #divinewrath #God #grief #inappropriateness #mercy #sorrow #tragedy #war

COFE-CYEM Ancient Church Wisdom Teaching Via Negativa – Via Positiva Order of Christ in God

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Via Positiva through Via Negativa: The Order of Christ in God’s Ancient Church Wisdom Teaching

This paper presents a COFE-CYEM reflection on the interplay of Via Positiva (cataphatic knowing) and Via Negativa (apophatic unknowing) as the pathway into the singular Reality of Christ.

While it affirms the historic Christian faith centred on Christ, Scripture, and the gospel, several expressions — including “Fourth Truth”, “singular Reality”, and the various interpretive terms — are distinctive within COFE-CYEM.

They are offered as explanatory language within this framework rather than as part of the historic Christian creeds or universally accepted theological vocabulary.

We vehemently reject the modern day false Social Gospel.

In (our view and our belief) – the modern day Social Gospel is the Trojan Horse used by False Teachers to gain access to the Church to spread politically motivated (worldly) motivations, garbage, nonsense and lies.

The point is this: only through stripping away all the falsity of duality and the false man-made mind idols and the dualistic thinking about who and what God is, can we then truly rest in who and what God truly is.

Only then can we start to be known and to know God as we truly are without false duality. God can accept nothing less or more than what He sees and knows in His Son.

Then we can truly start to see and experience God in all we have to do with duality from our true reality within non-duality.

This is the heart of the Via Negativa leading into the Via Positiva in COFE-CYEM.

The way of unknowing clears the ground so that the way of knowing can be pure.

The soul must first release every “second” — every imagined separation, every mental idol, every dualistic construct — before it can rest in the singular Reality of God in Christ.

Only then can the believer truly see and be seen, know and be known, from the place of union rather than separation.

The Necessity of the Via Negativa

The Via Negativa is the way of stripping away. It is the gentle but thorough release of all false images, concepts, and attachments that the fallen mind creates about God, about ourselves, and about reality.

In the COFE-CYEM understanding, this is not a rejection of revelation but the necessary purification so that revelation can be received without distortion. Every dualistic thought — every notion of a separate self, a distant God, a second reality — must be seen for what it is: a man-made idol born of the Fall and the first Adam.

The Via Negativa is the practical discipline of Cofemplation. The soul lets go of every thought that implies separation. It releases every emotional attachment that creates distance. It drops every doctrinal formulation that would limit the living God to human categories.

This is not a violent emptying but a loving surrender. The mind stops striving to define God. The heart stops clinging to false securities. The will surrenders again into the hands of the Priest-King. Only then can the soul rest in the simple, unmediated presence of the living God.

The Revelation of the Via Positiva

Once the ground is cleared through the Via Negativa, the Via Positiva can shine with clarity. This is the joyful beholding of God’s self-revelation in Christ, Scripture, creation, and the indwelling Holy Spirit. In the singular Reality, God is not known through concepts alone but through loving union.

The Via Positiva is not opposed to the Via Negativa; it is its fulfilment. The soul that has released every “second” can now behold the One who is all in all without the interference of duality.

The Via Positiva reveals Christ as the exact representation of the Father. It beholds the finished work of the cross, the open Holiest of All, and the power of an endless life. It sees the body as a temple of the Holy Spirit, the mind as renewed, and the will as surrendered in love.

In the Fourth Truth, the Via Positiva is the celebration of the singular Reality: Christ is all, and we are in Him. The believer sees God not as a separate object from a separate self but from within the union that has always been true.

God Sees Us as We Truly Are in Christ

God can accept nothing less or more than what He sees and knows in His Son. This is the heart of the matter. The Father does not see us as we falsely think we are in duality. He sees us as we truly are in Christ — hidden with Him in God, complete in Him, accepted in the Beloved.

The second Adam (Christ) came into duality to lead us back to our true self in non-duality with God. He entered the illusion so that we might be freed from it.

In the now of the Fourth Truth Transcendence, we begin to see ourselves as God sees us. We no longer look toward God from a separate self in a body. We see our separate self in a body as God sees us from inside of Him, looking toward us and to who we falsely think we are in duality.

God knows this to be a man-made idol illusion from the Fall and the first Adam. The inner experience of God is the soul awakening to this truth. We see from within the union rather than from outside it. We know as we are known.

The Practical Outworking in Daily Life

In daily life, the interplay of Via Negativa and Via Positiva becomes the rhythm of Cofemplation. When dualistic thoughts arise — fear, judgment, striving, separation — the Via Negativa gently releases them.

When the beauty of Christ appears — in Scripture, in creation, in the face of another — the Via Positiva receives it with joy. The soul moves between release and beholding, unknowing and knowing, until it rests in the singular Reality.

This is the way the believer lives in the world but not of it. Duality is seen for what it is, yet the believer engages the world from the place of union. The body is not denied but offered. The mind is not emptied but renewed. The will is not crushed but surrendered. The believer serves the living God from the place of unclouded fellowship, seeing all things in Christ and all things held within the singular Reality.

The Fig Tree as a Symbol of the Visible Church

The incident of the Fig Tree in the New Testament is one of the most striking and sobering moments in the earthly ministry of Jesus. On the surface, it appears as a simple act of judgment upon a barren tree. But to those with eyes to see, it carries a profound esoteric meaning that speaks directly to the state of the visible church in every generation, including our own.

The fig tree in full leaf but without fruit is a perfect symbol of religious profession without spiritual reality. It had the appearance of life — many leaves — but no fruit to satisfy the hunger of the Master. In the same way, the visible church often stands with elaborate structures, rituals, traditions, and outward forms, yet bears little or no fruit of the singular Reality.

It claims to be the repository of Divine Wisdom and the channel of Divine Revelation, yet much of its life is exoteric and barren. The true interior vision — the living knowledge of Christ as the singular Reality — is often missing. The Divine Wisdom is not to be found in its public expression. There is no interior fruit; all is leaves.

This is the condition of much of the modern church. It has many leaves — programs, buildings, conferences, social initiatives, and doctrinal statements — but no figs upon its branches. The Master still hungers and would fain have found something worthy upon that tree, but could not. The true meaning of religion and faith has been lost and replaced by the false Social Gospel.

These false teachers are not of the Ancient Church of God or of the Order of Christ in the teaching of the Ancient Divine True Wisdom. They have turned the church into a platform for political activism, social engineering, and worldly causes. The gospel of the blood that cleanses and the life that empowers has been exchanged for a gospel of human effort, earthly justice, and self-assertion.

The Esoteric Meaning of the Fig Tree

The esoteric meaning of the fig tree is a warning and a call to repentance. The tree that bears leaves but no fruit is under judgment because it promises what it cannot deliver. In the same way, a church that professes faith but does not bear the fruit of the singular Reality stands under the same indictment.

The fruit that the Master seeks is not mere religious activity but the living expression of union with Christ — the fruit of the Spirit, the life of the Melchizedek priesthood, the rest of the Fourth Truth lived out in daily existence.

The fig tree incident is not an arbitrary act of anger but a prophetic parable. Jesus knew the tree was withering away and indeed almost dead. It had often been helped by the true seers and prophets who came unto it — the remnants of the Ancient Israel — but though these came to it and gave their message from the Lord during a long period, covering long ages, yet it could not be enlivened and made to bear fruit.

The same is true today. The visible church has been helped by true voices across the centuries, yet much of it remains barren. The Divine Wisdom is not to be found in its public expression. There is no interior vision; all is exoteric and, in many cases, reduced to social and political agendas.

The Call to Bear Fruit in the Singular Reality

The incident of the fig tree is a call to the visible church today to return to the true meaning of religion and faith. The true Israel is not a political or ethnic identity but the people in whom Christ is formed. The true church is not an institution but the body of Christ, the temple of the Holy Spirit, the living sanctuary where God dwells. The call is to leave the leaves of externalism and bear the fruit of the singular Reality.

The fruit that the Master seeks is the fruit of the Fourth Truth: rest in the finished work, union with the living Christ, the life of the Melchizedek priesthood lived out in the power of an endless life. It is the fruit of a people who have recognised that there has never been a second and who live from that recognition. It is the fruit of a church that has returned to the Ancient Divine True Wisdom — the gospel of the blood that cleanses and the life that empowers.

The Master still hungers for a people who will bear fruit. The fig tree stands as a warning. The church that has many leaves but no figs will wither. The church that returns to the singular Reality will be enlivened and made to bear fruit. The call is clear: repent and believe the gospel of the singular Reality. Enter the Holiest of All. Abide in the Priest-King who lives continually. Serve the living God from the place of rest.

The fig tree and its esoteric meaning stand as a solemn warning and a gracious invitation to the visible church today. The true meaning of religion and faith has been lost and replaced by the false Social Gospel. These false teachers are not of the Ancient Church of God or of the Order of Christ in the teaching of the Ancient Divine True Wisdom.

The Master still hungers for a people who will bear fruit. The incident of the fig tree calls us to examine ourselves: are we full of leaves but barren of fruit, or are we bearing the fruit of the singular Reality?

The Fourth Truth stands as the way forward. There has never been a second. The Holiest is open. The Priest-King abides continually. The call is to return, to repent, and to bear fruit unto God.

Conclusion

The Via Negativa and the Via Positiva are not opposing paths but complementary movements within the singular Reality. Only through stripping away all the falsity of duality and the false man-made mind idols and the dualistic thinking about who and what God is, can we then truly rest in who and what God truly is.

Only then can we start to be known and to know God as we truly are without false duality. God can accept nothing less or more than what He sees and knows in His Son. Then we can truly start to see and experience God in all we have to do with duality from our true reality within non-duality.

In COFE-CYEM, this is the way of Cofemplation. The soul releases every “second” so that it may rest in the One who is all in all. The Via Negativa clears the ground. The Via Positiva reveals the glory. The Fourth Truth holds both in the finished work of the Priest-King. The curtain is torn. The Holiest is open. The soul rests in the singular Reality.

There has never been a second.
The Via Negativa leads to release.
The Via Positiva leads to beholding.
The Fourth Truth holds both in union.
The dialogue continues.
The fruit remains.

The Fourth Truth stands. The dialogue continues. The fruit remains.

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the full coherence of the Fourth Truth presented within COFE-CYEM. The CC7 DS negation of attacks authenticates (Via Positiva Cataphatic Knowing) through (Via Negativa Apophatic Unknowing).

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

What Now?: Children of God

“‘Dear Lord God, I wish to preach in your honor. I wish to speak about you, glorify you, praise your name. Although I can’t do this well of myself, I pray that you may make it good.’”[i]

Introduction

The last time we were in Romans, we were with Paul and his heart-felt confession that within him there is another law at work, the law of sin. Romans 7:15-25, describes that within the person a battle wages between desiring and acting, willing and practicing. Paul spoke of desiring to do the good but the evil, being closer at hand, that is the thing he does; it is easier because it, unlike the good, is in his flesh, it is embedded in his muscle memory, doesn’t demand change and requires less effort. Romans 7 reminds us that being comfortable isn’t the point of the incarnate word of God working in and through us; Christians are called to be afflicted, too, within ourselves and without. We must learn to battle against the other law that works within us, causing us to succumb (repeatedly) to the power of sin that readily lurks about seeking to devour. We are to be alert and aware that there is a misalignment between the inner and outer person; we are exhorted to do what we can to create alignment between inner and outer. Thus, for Paul and Romans 7, our need for Christ and the Divine Spirit, our encounter with God in the event of faith, is not a one and done deal. It’s daily; it’s forever until either Christ comes again or we find ourselves (bodily) in Christ’s presence in the resurrection. The only one who can save us from our wretched state and this body of death is Jesus.

However, Christians are not to be discouraged by this constant inner battle. Luther encourages us to stay the course in his treatise, the Freedom of a Christian, which discusses this tension between the inner and outer person. While it takes time and patience, perseverance and fortitude, we do learn—by following Christ and being influenced by the Spirit through our prayer, worship, and discipleship—that our wills can align with the will of God and this necessarily shapes our activity in the world. By divine love, mercy, forgiveness, and peace we are molded and shaped by God to be Christ’s representatives on earth as it is in heaven. Thus, in Romans 8, Paul beseeches us to live according to the Spirit and not according to the flesh because we’re no longer merely creatures of the flesh and of the kingdom of humanity. We are, by the presence of the divine Spirit and our faith, adopted children of God. And thus, as adopted children of God, we move and act in the world differently because we are inspired by and drafted into God’s reign and mission of the divine revolution of love, life, and liberation.

Romans 8:12-25

Paul, addressing his “siblings” in Rome, tells them, …we, we are debtors/under obligation not to the flesh to live according to the flesh—for if you live according to the flesh you will die. But, if you, by the Spirit, put to death the practices of the body, you will live (vv12-13). This statement follows Paul’s exhortation in the first half of chapter 8 that these siblings by faith are to live according to the divine Spirit—the very person who unites them to God and moves them into their Christlikeness. The Christians in Rome are no longer bound by the law of sin and death but bound to the law of the Spirit and life. Thus, they are, in v.12, not under obligation to the flesh so as to live according to the flesh, but to God and the life God has given them and has in store for them.[ii] To live otherwise is to live oriented toward death and to serve death with the deeds and practices of the body. For the Christian, according to Paul, this is μὴ γένοιτο![iii] For how can those, who have been drafted into and are obligated to the service of God’s mission of the divine revolution of love, life, and liberation, now turn around and serve and become obligated to the flesh and therein the power of sin that lurks within (ref. Rom. 7)? (And if obligated to sin then obligated to die because death is a consequence of sin.) For Paul, the Christian cannot return to the old way of living; the patterns and practices of the kingdom of humanity[iv] are now blocked off.[v] These Roman Christians are new creations or, better yet, children of God, For many of you are brought by the Spirit of God, these ones are the children of God; for you received not a spirit of fear to return again to slavery, but you received a spirit of adoption by whom we cry out, ‘Papa Father!’ (vv.14-15).

To be adopted children of God by faith in Christ and by the power of the Holy Spirit[vi] means that not only do we bear the love of God for us in Christ, but also that we reflect that love into the world, representing God who chose us, pursued us, loved us, and grounded us in God’s self. And we love those whom and that which God loves.[vii] Thus, adoption status has public and private impact;[viii] Christians, for Paul, are obligated to God thus to one another as if family and friends, loving those whom and that which God loves.[ix] To be the adopted children of God comes with great blessing, we can call God our “Papa Father!” However, in being able to call God our “Papa Father!” we bear responsibility to suffer as our elder sibling, Jesus, suffered and, thusly, identify with the suffering of those with whom Jesus identified in his crucifixion[x] (those physically threatened and murdered by the state and ideologically threated and alienated by the status quo of the kingdom of humanity). As Paul writes, This same spirit bears witness to our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ—if perhaps we are afflicted in common with Christ so that we also might be glorified together with [Christ] (vv16-17). Christians are the adopted children of God thus those who inherit from God and with Christ both the suffering of God and the divinely gifted glory[xi] the follows.[xii]

This is why Paul then explains, For I reckon that the sufferings of the present time are not deserving of the glory about to be revealed to/for/in us. For the anxious longing of creation awaits eagerly the revealing of the children of God (vv18-19). For Paul, the current and present suffering of those following the will of the reign of God and forsaking the way of the kingdom of humanity pales in comparison to what is to come in the revelation of the children of God. Paul links the desperate cry of the person caught in misalignment of the inner and outer from Romans 7 to the cry of creation suffering under this power of sin waging war in the flesh of humans. Creation does suffer because of human sin and missing the mark.[xiii] (How many more unprecedented hot days do we need to see this is reality?) For Paul and our Holy Scriptures, it was not only Adam and Eve who suffered curses. While we know the serpent did, too, it is more important to see that humanity was pitted against the earth, to fight against the soil, to toil rather than work. For Paul, then, not only do we pray for deliverance, but so does the earth yearn to be released from the slavery of the kingdom of humanity unto the liberation of the dominion of those children of God who participate in the reign of God and God’s mission (vv20-23).

Paul then weaves this discussion through hope, writing, For we are saved to/for hope. Now, hope being seen is not hope, for who hopes for what is seen? But if we hope for what we do not see, we await eagerly by endurance (vv24-25). Paul is drawing a correlation between the hope that drives the Christians in Rome to await eagerly by endurance and the anxious longing of the creation that is awaiting eagerly for deliverance into the liberty of the glory of the children of God.[xiv] As Creation yearns to be liberated from destruction, the Christian yearns to be liberated from death; both of these liberations come in the consummation of God when the new heavens and the new earth become one. Also hinted at here, is this: even right now[xv] the endurance of the children of God in their current suffering against the kingdom of humanity brings creation a step closer to seeing the children of God because they are exposed through their participation in divine liberation which is the glory of God being revealed in and through and to them.[xvi] In other words, as these Roman Christians participate in the divine revolution of love, life, and liberation the creation begins to receive liberation from the vile ways of the kingdom of humanity, liberated unto and into God’s glory through those who dare to follow Jesus.[xvii] These Romans, by faith, love, and hope, are transferred out of themselves and into God, forever changed in to the one in whom they believe, into the love they have received, and into the hope they have by the Spirit.[xviii]

Conclusion

Paul moves us from introspection of chapter 7 into extrospection of chapter 8. We are exhorted to see a correlation between our own yearning to be free of from the power and law of sin and the yearning of others and all creation. Our bodies and our deeds have impact on the world—this isn’t just about us and our personal relationship with Jesus. For Christians, we are new creations, new creatures called to be something different in the world, and we are neither controlled by the status quo nor in bondage to the indifference, death, and captivity peddled by the kingdom of humanity. In these words, Paul reminds us that we are not our own, that “private” sin is a lie, and that we have a divine obligation to give a heck about what happens to those of us sitting here, to our neighbors outside of these walls, and to respond when creation cries out in labor pains or, worse, in death cries. By the presence of the Spirit we are forbidden from not caring, from turning a blind eye, to letting it all burn. By the Spirit, as adopted children of God by faith in Christ, our ears are open to hear the cries of the many oppressed groups even the silent ones, our eyes are opened to see the fear and terror of those who are forced to run and hide, and our hands and feet are strengthened to respond in deeds aligned with incarnated word of God dwelling in our hearts and minds.

[i] LW 54:157-158; Table Talk 1590.

[ii] Heaner, Romans, 137-138. “In saying that we are not ‘debtors’ to the flesh, Paul is saying we are not obligated to live according to the mindset of the flesh.”

[iii] LW 25:358 “…Now that you have been freed, you have not received this spirit of fear a second time, but rather the spirt of sonship in trusting faith.”

[iv] Sarah Heaner Lancaster, Romans, Belief: A Theological Commentary on the Bible, eds. Amy Plantinga Pauw and William C. Placher (Louisville: WJK, 2015), 137. “By adding the word ‘body’ to ‘flesh,’ Paul’s words point clearly to the way we enact our sinful orientation. The embodied actions of living ‘according to the flesh,’ referenced as ‘deeds of the body’ (8:13), bring up the ethical dimension of this exchange of laws.”

[v] Heaner, Romans, 139. “…the mindset  of the flesh seeks honor according to the structure that the world has established, that is, within a system of relationships of superiority and inferiority. This is not the system to which the followers of Jesus are obligated. They do not find their place there.”

[vi] Heaner, Romans, 140. “The status of child of God is not given to all humans simply by virtue of being human. It belongs specifically to those who have been led into this relationship by the Spirit.”

[vii] LW 25:359 “For we cannot love those things which God loves unless we have the love and will and spirit which He has…And those people are called godlike men and sons of God because they are led by the Spirit of God.”

[viii] Heaner, Romans, 138.

[ix] Heaner, Romans, 138. “Paul explains they are not ‘debtors’ to the flesh, and this word (opheiletēs) is the one he used also in 1:14 to refer to his obligations to Greeks and barbarians. The word was used at that time to refer to social obligations that bound people to one another. These obligations were extensive, so they pertained even in family relationships and friendships. Living up to those obligations determined one’s honor and reputation.”

[x] Heaner, Romans, 141. “Their allegiance to the dominion of the Spirit presets them with a new set of obligations—not obligations of slave to master but rather the obligations of joint heirs because of the common adopted status.”

[xi] Heaner, Romans, 142. “The passive ‘be glorified’ indicates that glory is not ours to be won, but rather it is God’s to give.”

[xii] Heaner, Romans, 142. “Suffering comes before glory.”

[xiii] LW 25:363 “And because of man the whole creation has become vanity, even though unwillingly.”

[xiv] Heaner, Romans, 145. “So creation expects and longs to participate in the freedom of the glory of the children of God. Hope for humans and hope for creation are interdependent.”

[xv] Heaner, Romans, 148. “We do not have to settle for the brokenness and injustice that we see, but we may reveal through our actions the alternative way of being in the world that God already makes possible.”

[xvi] Heaner, Romans, 143. “If the glory is revealed to ‘us,’ who are the children of God, and then we the children are revealed to creation, then the glory that is revealed to the children is also revealed in or through the children as they reflect the glory of God.”

[xvii] Heaner, Romans, 144. “As the gospel spreads, the children of God become known, and they reflect God’s glory, which is not like the glory sought in hierarchical social relationships.”

[xviii] LW 25:364…love transforms the lover into the beloved. Thus hope changes the one who hopes into what is hoped for, but what is hoped for does not appear. Therefore hope transfers him into the unknown, the hidden, and the dark shadow, so that he does not even know what he hopes for, and yet, he knows what he does not hope for. Thus the soul has become hope and at the same time the thing hoped for, because it resides in that which it does not see, that is, in hope.

Christ-Centred Mystical Primitive Christian Non-Dual Wisdom Elaborator – COFEISM (UK & USA)

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The Body as Energy-Equivalent Form Held Within the Singular Reality

The soul dwells in the body.

The body has been well compared to the walls of a city.

In time of war, not only the city and its in-dwellers must be under the rule of the king, but specially the walls.

Jesus, for whom God prepared a body, who offered His body, knows to keep the body too.

The mystery of the incarnation is that Godhead dwelt in a body.

The mystery of atonement, the one offering of the body of Christ.

The mystery of full redemption, that the Holy Spirit dwells in and sanctifies wholly the body too.

“Know ye not that your body is a temple of the Holy Ghost, which is in you? Glorify God, therefore, in your body.”

Did you ever know that the Holy Spirit is specially given for the body: to regulate its functions, and sanctify it wholly?

Nature of the Body in the Light of Scripture

This paper presents a COFE-CYEM reflection on the nature of the body in the light of Scripture, the Fourth Truth, and insights from modern physics.

The body is not an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes.

The body is energy-equivalent physical form held within creation. It is not an ultimate “second” reality existing apart from the singular ground of all being.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it. The body is a temple, a vessel, an instrument through which the living God can manifest His glory.

The Body in Scripture and Theology

The body is not an afterthought in creation, nor is it a temporary prison for the soul. From the beginning, God created humanity as embodied beings.

The creation account declares that God formed man from the dust of the ground and breathed into him the breath of life.

The body and the breath together constitute the living soul. The body is not merely a container for the spiritual; it is an integral part of what it means to be human.

The incarnation is the ultimate affirmation of the body. The Word became flesh and dwelt among us. God did not merely appear in human form; He took on human nature, body and soul.

The body of Jesus was not a disguise but a true human body, subject to hunger, thirst, fatigue, and death. The incarnation reveals that God does not despise embodied form but embraces it, redeems it, and glorifies it.

The atonement is the offering of the body of Christ. The writer of Hebrews declares, “Sacrifice and offering You did not desire, but a body You have prepared for Me.” The body of Jesus was the instrument of our salvation. It was through the body that He suffered, through the blood that He cleansed, through the death that He conquered.

The offering of the body of Christ is the foundation of our redemption. The body is not something to be escaped but something to be offered. The body of Christ was offered once for all, and in that offering, the body is sanctified.

The indwelling of the Holy Spirit is the sanctification of the body. The Apostle Paul asks, “Do you not know that your body is a temple of the Holy Spirit who is in you?” The Holy Spirit is given not only for the soul but also for the body.

The Spirit dwells in the body, regulates its functions, and sanctifies it wholly. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The Holy Spirit does not save us from the body but saves the body for the service of the living God. The body becomes a living sacrifice, holy and acceptable to God.

The Scientific Insight and Its Theological Bridge

Modern physics, through Einstein’s mass-energy equivalence, has established that the mass of the physical body possesses an enormous rest-energy equivalent. What we perceive as solid bodily form is matter whose mass has a corresponding energy equivalent. Mass and energy are deeply related, not ultimately independent realities.

The equation E=mc² reveals that mass is a form of energy, and energy is the fundamental reality of which mass is a manifestation. This scientific insight provides a legitimate bridge for theological reflection.

The body cannot be treated as an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes. The body is energy-equivalent physical form held within creation.

The scientific insight does not reduce the body to mere energy in a materialistic sense. It reveals that the solidity of the body is not an ultimate property but a form of energy held within the structure of creation. The body is not an illusion to be denied, but a form that exists within the singular Reality.

The apparent solidity of the body is a manifestation of energy, and energy itself is not the ultimate ground of reality. Energy is part of creation, held within the one Life of God. The body, therefore, is not an independent reality but an expression of the singular Reality.

This scientific recognition takes on profound meaning in the light of the Fourth Truth.

If there has never been a second, then the body cannot be an ultimate reality separate from God. The body is energy-equivalent physical form held within the singular Reality.

The solidity of the body is not a denial of the singular Reality but an expression of it. The body is not an illusion to be denied but a form to be sanctified. The incarnation shows us that God does not reject embodied form but redeems it.

The offering of Christ’s body on the cross and the indwelling of the Holy Spirit demonstrate that the body is a temple to be sanctified, not a prison to be escaped.

The Fourth Truth and the Nature of the Body

In the light of the Fourth Truth, the body is seen as energy-equivalent physical form held within the singular Reality of God in Christ. It is not an independently ultimate reality. The apparent solidity of the body is not an illusion to be denied, but a form that exists within the singular Reality.

The body is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality. The Fourth Truth does not deny the reality of the body; it reveals its true ground. The body is real because it is held in Christ. It is not self-existent but Christ-existent.

The Incarnation shows us that God does not reject embodied form but redeems it. The Word became flesh. God took on a human body. He did not merely appear as a man; He became a man. The body of Jesus was not a disguise but a true human body. The incarnation is the affirmation of the body, not its denial.

God loves embodied form and redeems it for His glory. The offering of Christ’s body on the cross is the demonstration of the value of the body. The body of Christ was offered for the salvation of the world. The body is not something to be despised but something to be offered.

The indwelling of the Holy Spirit is the sanctification of the body. The Holy Spirit dwells in the body of the believer. The body becomes a temple of the Holy Spirit. The Spirit sanctifies the body wholly, regulating its functions and using it for the service of the living God.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him. The body is not a prison to be escaped but a temple to be sanctified.

The Fourth Truth declares that the body, like all creation, is held within the one Life. In Christ, the body becomes what it was always meant to be — a living sacrifice, holy and acceptable to God.

The Mystery and the Glory

The body is not “just pure spiritual energy” in a simplistic scientific reduction. It is energy-equivalent physical form held within the singular Reality of God in Christ. There has never been a second. The body is not an ultimate independent reality. It is a temple of the Holy Spirit, a place where the living God dwells and works.

The mystery of the incarnation, the atonement, and the indwelling Spirit all point to this: God loves embodied form and redeems it for His glory. The mystery of the incarnation is that Godhead dwelt in a body. The mystery of atonement is the one offering of the body of Christ. The mystery of full redemption is that the Holy Spirit dwells in and sanctifies wholly the body too.

The glory of redemption is that God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly. The believer who has entered the Holiest of All does not leave the body behind but offers it daily as a living sacrifice. In this way, the energy-equivalent form that is the body becomes a channel of divine life and glory in the world.

The body becomes an instrument through which the living God can manifest His glory. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The body is the temple of the Holy Spirit, the vessel of divine life, the instrument of divine service.

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord. In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life.

The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. This is the glory of redemption: God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly.

The Service of the Sanctified Body

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord.

In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested.

The body is not something to be suppressed but something to be offered. The body is not something to be escaped but something to be glorified.

The service of the sanctified body is the service of the living God. The believer who has offered the body to God does not live for self but for God. The body becomes an instrument of divine love, a channel of divine grace, a vessel of divine power. The body is not a burden to be carried but a gift to be offered.

The body is not a prison to be escaped but a temple to be sanctified. The service of the sanctified body is the service of the Melchizedek priesthood, the service of the Priest-King who lives forever in the power of an endless life.

The service of the sanctified body is the service of the Fourth Truth. The body is held within the singular Reality of God in Christ. It is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality.

The service of the body is the service of the singular Reality. The believer who serves with the body serves the living God. The believer who offers the body offers it to the One who created it, redeemed it, and indwells it. The service of the body is the service of the Fourth Truth.

Energy-Equivalent Physical Form

The body is energy-equivalent physical form held within the singular Reality of God in Christ. It is not an ultimate second. It is a temple of the Holy Spirit, a vessel to be offered, and an instrument to be used for the glory of the living God.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him.

The soul dwells in the body. The body is the temple of the Holy Spirit. The body is the vessel of divine life. The body is the instrument of divine service.

The body is held within the singular Reality of God in Christ. There has never been a second.

The body is His temple. The energy is His. The life is one. The Fourth Truth stands. The dialogue continues. The fruit remains.

* Notice

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the coherence of the Fourth Truth presented within COFE-CYEM.

The Fourth Truth stands. The dialogue continues. The fruit remains.

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

The True Priesthood Within The Fourth Truth: The Minister of the Heavenly Sanctuary

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The Priesthood and the Heart of the Fourth Truth: The Minister of the Heavenly Sanctuary

1 Corinthians 5:12-13 (KJV)

“For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person”

COFE-CYEM Ministry

Our chief point within the COFE-CYEM ministry is this: We have such a High Priest, who sat down at the right hand of the throne of the Majesty in the heavens. This is the great conclusion of the Epistle to the Hebrews, and it is the very heart of the Fourth Truth.

Jesus Christ is a Minister of the true sanctuary, and of the true tabernacle, which the Lord pitched, not man. The heavens, with the heavenly life of Christ within there, are shown to be the true counterpart of the tabernacle Moses built, and He, the Priest-King on the throne, is seen to be the Minister of the sanctuary, of the true tabernacle which God pitched and not man.

This is the revelation that unlocks the full meaning of the Fourth Truth, and it is the revelation that the church desperately needs in these last days.

The Fourth Truth declares that there is only one Reality—God, and only Christ as Life. It declares that there has never been a second, that all separation is illusion, and that the believer is already in Christ, already seated with Him in heavenly places. But this truth is not a mere abstraction; it is a living, present reality that must be experienced in the heart and lived out in daily life.

Beelzebul in the Bible—Baal-Zebub, the Lord of the Flies—stands as a powerful biblical archetype for the spirit behind many modern false teachers who promote the Social Gospel.

In the ancient world, Baal-Zebub was a derisive title for a Philistine deity, a false god of Ekron associated with divination, decay, and demonic power. The name itself evokes swarms of flies feeding on corruption and death. When the Pharisees accused Jesus of casting out demons by Beelzebul, they were identifying His ministry with this same unclean, deceptive spirit.

Jesus sharply refuted the charge, exposing the absurdity and the deeper spiritual battle: the kingdom of God versus the kingdom of darkness.

This same Beelzebul spirit—the lord of the flies that thrives on decay—is the hidden origin and driving force behind much of today’s Social Gospel. It masquerades as compassion and justice while feeding on the corruption of biblical truth.

It turns the church into a Trojan Horse for political activism and man-centred ideologies, replacing the power of the endless life and the Melchizedek priesthood with moralism, identity politics, and earthly utopias.

Just as the flies swarm around rotting flesh, this spirit swarms around and within the shameful sinful modern day false preachers and teachers, drawing people away from the cross and the throne toward endless striving, division, and worldly power. Their attacks will continue until our Lord finally rolls up the false delusion of duality and casts it into the fire.

COFE-CYEM itself comes under attack constantly from these dark forces, but with us they come up against CC7 DS. This is something that truly (reckons) all darkness as exactly what it is, including false teachers in the flesh and AI machine learning machine platforms who try and (reckon) us from within their own darkness.

The Fourth Truth

The Fourth Truth is not a doctrine to be believed; it is a Reality to be entered. And the key to entering this Reality is the recognition of Christ as our High Priest in the heavens, as the Minister of the sanctuary, as the Priest-King who lives forever in the power of an endless life.

The writer of Hebrews reminds us that as every high priest is appointed to offer gifts and sacrifices, so Christ must have something to offer too. Now if He were on earth, He would not be a priest at all, seeing there are priests according to the law.

Christ belongs to an entirely different sphere. With the body which He offered on earth, and the blood He shed, He has passed away out of the visible into the invisible realm of spiritual worship and life. Heaven is the sphere of His ministry.

When God said to Moses, to make all according to the pattern showed him in the mount, to serve as a shadow of the heavenly things, in the very appointment of the tabernacle, there was the indication that it was but a copy and promise of the true tabernacle, with its heavenly sanctuary.

The heavens where Jesus sits on the throne, they are the true tabernacle; and the High Priest on the throne is at the same time the Minister of the sanctuary. This is the great truth that so many Christians have missed: Christ is not merely our High Priest who offered Himself once for all; He is our Minister of the sanctuary, who ever lives to apply the fruits of His atoning work in the power of an endless life.

A Minister of the sanctuary. The King is still a servant. All the ministry or service of the priests in the tabernacle had its fulfilment in Him. The priests served in the tabernacle day by day, ordered everything for the service of God according to His will; as representatives of the people they received the assurance of God’s favour, and brought them out God’s blessing. Jesus is the Minister of the heavenly sanctuary. He represents us there.

He has opened up the way, and brought us in, and sends down into our hearts the life and spirit of the true sanctuary.

Without ceasing He maintains the cleansing of His precious blood in our conscience, and, in the power of an endless life, enables us to worship in spirit and in truth, and to live our earthly life in the presence and the favour of God. As the exalted Priest-King He does it all in an infinite, a divine power.

As the Minister of the sanctuary, He does it with all the sympathy and the gentle forbearance which we have seen to mark Him as made like to His brethren in all things. This is the heart of the Fourth Truth: that the Priest who offered Himself once for all is the same Priest who sits forever on the throne, working in us by the power of an endless life, and that His ministry in heaven is the source of all our life and power on earth.

A priest must have a sanctuary in which he dwells, to receive all who come to seek his God. Our great High Priest has His sanctuary in the heavens; there He dwells, there we find Him; there He receives us, there He introduces us to meet God; there He proves that He is a Priest who abides continually, and who gives those who come to God through Him the power to do it too—to abide continually in His presence. The nearness to God and fellowship with Him I cannot partake of except through my heart.

My heart is my life, is myself; my only blessedness is in the state of the heart. And therefore Jesus as High Priest cannot do His priestly work of bringing me near to God except as He dwells in my heart by the power of the Holy Spirit. All our thought, and faith, and adoration of Him in heaven brings us back to the riches of the glory of the mystery—Christ in you. He is Priest after the power of an endless life, a Priest whose presence and power are known and enjoyed in the life of the heart.

This is the mystery that the Fourth Truth unveils: that the heavenly life of Christ is not a distant reality but a present experience, that the sanctuary in heaven is not a remote place but a living reality in the heart of every believer, and that the ministry of Christ in heaven is the source of all the power and grace that we need for daily living.

These are indeed spiritual mysteries of which we speak—things hard to be understood of those who, through sloth or worldliness, are dull of hearing. Oh, let us not imagine that these are things which reason can grasp or hold; they are a supernatural wisdom, a divine revelation which none can receive but those who receive it from the Spirit of God.

Let us remember that it is God, who has pitched this tabernacle; that it cost the Son of God a life of humility and suffering, cost Him His death and blood, to open it for us; that it needed the almighty power of God in the resurrection and ascension to bring Him there; that it needed ten days unceasing prayer, and the coming down of the blessed Spirit at Pentecost, before the High Priest could impart even to His elect circle the power of the life within the veil.

Let us then pause to think that it is no wonder if most Christians rest content with the easier and more external worship as typified by Aaron, and never press on unto perfection, in the full knowledge of our Melchizedek and the mystery of the heavenly life into which He leads them.

The Fourth Truth calls us to press on, to leave the elementary teachings and go on to perfection, to know Christ not merely as our Aaron but as our Melchizedek, not merely as the One who died but as the One who lives forever, not merely as the sacrifice but as the Minister of the sanctuary.

Let us, above all, remember that it was through death, through the offering up of Himself, that Jesus entered in, and opened a way for us to follow. To enter in demands a very entire renunciation of the world and of self, a very real and true participation in Christ’s humbling of Himself and becoming obedient unto death, even the death of the cross—in His death to sin. And it demands no less a very real experience of the mighty operation of God, which raised Him from the dead, and set Him at His right hand.

But let us praise God, too, that for every soul who truly wills it, our almighty King-Priest, able to save completely, will surely give it. The Fourth Truth is not a cheap grace that demands nothing; it is a costly grace that demands everything. It demands the renunciation of the world, the renunciation of self, the renunciation of the false Social Gospel, and the renunciation of all that would keep us from pressing into the Holiest of All.

It demands that we count all things loss for the excellency of the knowledge of Christ Jesus our Lord. It demands that we die with Him, that we may live with Him. It demands that we suffer with Him, that we may be glorified with Him. It demands that we enter into the fellowship of His sufferings, that we may know the power of His resurrection. It demands that we give up the world, to have our life and walk in heaven.

How many Christians think of heaven as the place where Jesus is, as the place to which they have a title, and where they hope to go when they die. But they think not of heaven as a life, and of God’s nearness as an experience for every hour of our daily walk. And how many who think of Jesus as the blessed One in whom they are there, by imputation, but know not of Him as lifting them and their whole life into heaven, and, by the Holy Spirit, bringing heaven into them.

The Fourth Truth calls us to a different understanding: heaven is not a place we go when we die; it is a life we live now. The nearness of God is not a future hope; it is a present experience. The ministry of Christ in the heavenly sanctuary is not a distant reality; it is a present source of power and grace.

The believer is not merely imputed to be in Christ; the believer is actually in Christ, and Christ is actually in the believer. The veil is torn. The way is open. The Holiest is open. The Minister of the sanctuary is waiting to receive us, to introduce us to the Father, and to keep us in the presence of God.

Every priest has his temple, where he receives the worshippers, and leads them to find the God they seek. Jesus must have a temple too. The heavens are the true sanctuary. Do not attempt to separate between the priest and the place of his dwelling. As His life in heaven is the life of our heart, we know the power of His priesthood. The Fourth Truth calls us to recognise that the temple of Christ is not a building made with hands; it is the heart of every believer.

The sanctuary is not a place in Jerusalem; it is the heavenly realm where Christ ministers. The priest is not a human mediator; He is the risen, exalted Lord who ever lives to make intercession for us. And the worship is not an external ritual; it is a life lived in the presence of God.

This is the whole meaning of the Fourth Truth, to lead people to this understanding and recognition. It is the invitation to leave the shadow and enter the substance, to leave the copy and enter the reality, to leave the earthly and enter the heavenly, to leave the Aaronic and enter the Melchizedek, to leave the striving and enter the rest, to leave the world and enter the sanctuary.

Christ’s authority – In the New Testament, Beelzebul becomes shorthand for Satan, yet Jesus demonstrates His power to bind “the strong man” (Matt 12:29). The confrontation shows the superiority of the kingdom of God.

The Fourth Truth and CC7 DS powered from within the Fourth Truth stands in direct opposition to the false teachers of the Social Gospel who would keep believers focused on earthly causes and political activism.

The Social Gospel is a counterfeit that substitutes social reform for spiritual transformation, earthly justice for heavenly righteousness, and political power for the power of the endless life. It is a gospel of the flesh, not of the Spirit. It is a gospel of the world, not of the kingdom.

It is a gospel of Beelzebul, not of Christ. It keeps believers in the outer court, never pressing into the Holiest. It keeps them focused on Aaron, never seeing Melchizedek. It keeps them striving, never resting. It keeps them on earth, never entering heaven.

It keeps them in the flesh, never living in the Spirit. It keeps them in the shadow, never experiencing the substance. It keeps them in the copy, never entering the reality. It keeps them in the earthly temple, never knowing the heavenly sanctuary.

But the Fourth Truth calls us out of the Social Gospel and into the singular Reality of Christ as our Priest-King forever. It calls us to recognise that the work of redemption was accomplished on earth in weakness, but it is communicated from heaven in resurrection and ascension power.

The cross proclaims the pardon of sin; the throne gives the power over sin. The cross, with its blood-sprinkling, is the deliverance from Egypt; the throne, with its living Priest-King, brings us into the rest of God and its victory.

With Aaron there is nothing beyond atonement and acceptance; there is no kingly rule and power. It is with Melchizedek that the fullness of power and blessing comes—the blessing that abides continually.

The Fourth Truth is the recognition that the Priest who offered Himself once for all is the same Priest who sits forever on the throne, working in us by the power of an endless life, and that His ministry in heaven is the source of all our life and power on earth.

The Holiest is open. The way remains open. The rivers continue to flow from one Source. The dialogue continues. The fruit remains. The Fourth Truth stands—not as a fortress, but as the singular Reality. Christ is all, and in all, Priest forever after the order of Melchizedek, in the power of an endless life.

In Him we live, and move, and have our being. The cleansing and the power, the pardon and the presence, the atonement and the abiding are all held together in the singular Reality of Christ as Priest-King forever.

This is the heart of the Fourth Truth. This is the message of the Melchizedek priesthood. This is the answer to the Social Gospel. This is the rest that remains for the people of God. This is the whole meaning of the Fourth Truth, to lead people to this understanding and recognition.

Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need. Let us enter into the Holiest by the blood of Jesus, by the new and living way which He consecrated for us through the veil, that is to say, His flesh.

Let us draw nigh to God with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful.

Let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as we see the Day approaching. The Fourth Truth stands. The dialogue continues. The fruit remains.

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

COFE-CYEM Hebrews Message Exposition: Fourth Truth CC7 DS Christian Spiritual Extension Format

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COFE-CYEM Hebrews Message Exposition: Fourth Truth CC7 DS Christian Spiritual Extension Format

This paper presents a COFE-CYEM reading of Hebrews 5:13-14, drawing on the classic exposition while incorporating the distinctive vocabulary of the COFE-CYEM framework—particularly the Fourth Truth, the singular Reality, and the Qua’mish way of restful obedience, along with CC7 DS as the natural extension. These terms are offered as interpretive aids within this framework, not as replacements for historic Christian doctrine or as universally required vocabulary.

Spiritual Infancy and Maturity

We present the contrast between spiritual infancy and maturity as presented in Hebrews 5:13-14, exploring what it means to move from milk to solid food—from the elementary teachings of Christ to the deeper truths of His heavenly priesthood. Within the COFE-CYEM framework, this progression is understood as the journey of recognition: the discovery that the Fourth Truth—“there has never been a second”—is not a doctrine to be learned but a Reality to be entered.

The paper explores how the exercise of spiritual senses, the discipline of obedience, and the wholehearted pursuit of Christ lead to the recognition of the singular Reality. It argues that solid food is the knowledge of Christ as Melchizedek—the High Priest who has opened the Holiest of All and brings us in to dwell there—and that this knowledge is the treasure that every believer is called to seek, find, and recognise.

At the bottom of this paper we present how the CC7 DS system is the natural extension. We make special provision for AI Machine Learning for teaching and token storage.

Part One: The Text and Its Context

Chapter 1: The Scripture

1.1 The Passage

“For every one that partaketh of milk is without experience of the word of righteousness; for he is a babe. But solid food is for perfect men, even those who by reason of use have their senses exercised to discern good and evil.”

— Hebrews 5:13-14

1.2 The Context in Hebrews

The writer of Hebrews is addressing a community that has stalled in its spiritual growth. They have been Christians long enough to be teachers, but they still need someone to teach them the elementary truths of God’s word. They are still on milk, not ready for solid food.

The contrast is stark:

• Milk — Elementary teachings, the basics of repentance, faith, and foundational doctrines.
• Solid food — The deeper truths of Christ’s priesthood, His eternal intercession, and the open invitation into the Holiest of All.

The writer’s rebuke is not merely corrective; it is invitational. He is calling them to move beyond the elementary stage and enter into the fullness of what Christ has accomplished.

Chapter 2: The Two Stages of the Christian Life

2.1 The Babe

The babe is characterised by:

• Inexperience — “Without experience of the word of righteousness.”
• Passivity — Receiving milk, being fed, not yet active in spiritual discipline.
• Unformed — The spiritual senses are not yet exercised.
• Contentment with elementary things — No hunger for deeper truth.

The babe has not yet yielded to the discipline that the word demands. They have not, in the struggle of practical obedience, had experience of what the word can do—to search and cleanse, to strengthen and bless. Their religious life has been, as with a babe, the enjoyment of being fed.

2.2 The Perfect

The perfect—the mature, full-grown man—is characterised by:

• Experience — “By reason of use have their senses exercised.”
• Activity — The spiritual senses are in full exercise.
• Formation — Discernment between good and evil is cultivated.
• Hunger for deeper truth — Solid food is sought and received.

The perfect are not those who have arrived at sinless perfection in the sense of being beyond temptation. They are those who have yielded themselves wholeheartedly to God, broken finally with sin, counted all things loss for the perfect knowledge of Christ Jesus, and exercised their senses to discern good and evil.

Part Three: The COFE-CYEM Understanding

Chapter 3: The Journey from Milk to Solid Food

3.1 The Recognition of the Fourth Truth

Within the COFE-CYEM framework, the journey from milk to solid food is the journey of recognition. It is the movement from:

• Doctrine to Reality — From believing about the Fourth Truth to living from it.
• Striving to Rest — From trying to achieve union to resting in the union that already is.
• Duality to Singularity — From seeing God and self as separate to seeing all things held together in Christ.

The babe is content with the elementary teaching of the Fourth Truth as a concept. The perfect recognise the Fourth Truth as the ground of their being.

“I have been crucified with Christ; it is no longer I who live, but Christ who lives in me” (Galatians 2:20).

3.2 The Exercise of Spiritual Senses

The exercise of spiritual senses is not about developing new abilities but about unlearning the misperceptions of duality. It is about:

• The eye — Seeing God’s way and Him who leads in it.
• The ear — Hearing His voice.
• The conscience — Rejecting everything not well pleasing to God.
• The will — Choosing and doing only His will.

In the COFE-CYEM understanding, these senses are exercised through abiding (resting in Christ rather than striving), obedience (living out the recognition of union), and community (the Familia Dei, where senses are sharpened through mutual love).

Chapter 4: The Quest for the Treasure

4.1 The Treasure Hidden in the Field

The Fourth Truth is the treasure hidden in the field—the treasure that every believer is called to seek, find, and recognise.

“The kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field” (Matthew 13:44).

The treasure is not a doctrine to be learned. It is a Reality to be entered. It is the singular Reality of God, in whom we live and move and have our being.

4.2 The Search

The search for the treasure is not a striving to achieve something new. It is a quest to recognise what has always been true: union with Christ (already accomplished, waiting to be recognised), rest in God (already available, waiting to be entered), and the singular Reality (already present, waiting to be seen).

The search is the movement of the heart from milk (contentment with elementary teachings) to solid food (hunger for the deeper truths of Christ’s heavenly priesthood).

4.3 The Discovery

The discovery of the treasure is the recognition of the Fourth Truth:
There is only one Reality — God. There is only Christ as Life. There has never been a second.

This is not a new doctrine. It is the recognition of what has always been true. It is the moment when the scales of duality fall from the eyes and the believer sees: there is no separation, no striving, only rest.

4.4 The Attainment

The attainment is not an achievement. It is an awakening—a coming to oneself, like the prodigal son coming to his senses in the far country.

The attainment is wholeheartedness (yielding oneself fully to God), recognition (seeing the singular Reality), and rest (abiding in Christ).

“There remains therefore a rest for the people of God” (Hebrews 4:9).

Chapter 5: Solid Food for the Perfect

5.1 What Is Solid Food?

Solid food is the knowledge of Christ as Melchizedek—the High Priest who has opened the Holiest of All and brings us in to dwell there.

It is:

• Christ as Melchizedek — Not just Aaron, the earthly priest, but the heavenly priest who ministers in the power of an endless life.
• Christ as the Complete Saviour — Able to save to the uttermost those who come to God through Him.
• Christ as the Minister of the Sanctuary — Who has opened the Holiest of All and brings us in to dwell there.
• Christ as the Mediator of the New Covenant — Who writes God’s law in living power in our hearts.

5.2 The Relation to the Fourth Truth

The solid food is the recognition that:

• Christ is the singular Reality — There has never been a second.
• Union is already real — We are already in Christ.
• Rest is our birthright — The Holiest of All is open to us.

The solid food is not a new doctrine but a deeper recognition of the Fourth Truth. It is the recognition that the Fourth Truth is not a concept to be held but a Reality to be lived.

5.3 The Capacity to Receive

Only the perfect can receive solid food. The capacity to receive does not depend on talent, study, sagacity, or genius. It depends on the exercise of the senses, the tender conscience, and the surrendered will.

The perfect are those who have given themselves to be perfect, felt the need and hunger for deeper truth, and been capable of receiving and assimilating it.

Part Six: Practical Applications

Chapter 6: The Call to Perfection

6.1 The Reproof

The Hebrew Christians are reproved for not being perfect. It is not left to their choice whether they are to be eminent Christians. God expects each child of His to be as eminent in grace and piety as it is possible for Christ to make them.

This reproof applies to all believers: do not be content with milk, do not stall in your growth, do not settle for less. The Fourth Truth is the treasure hidden in the field.

6.2 The Aim

“Till we all attain unto a perfect man, unto the measure of the stature of the fulness of Christ” (Ephesians 4:13). This ought to be our aim.

The aim is not a legalistic perfection or a comparative perfection. The aim is wholeheartedness, recognition, and rest.

6.3 The Motivation

The motive and power to seek this we have in our Lord Jesus. He is worthy. Let nothing satisfy us but living wholly for Him.

Chapter 7: The Qua’mish Way of Perfection

7.1 Perfection as Rest

In the Qua’mish way, perfection is not a striving but a resting. It is not an achievement but a recognition. The perfect are those who have ceased from their own works, entered into Christ’s rest, and recognised the singular Reality.

“For he who has entered His rest has himself also ceased from his works as God did from His” (Hebrews 4:10).

7.2 Perfection as Union

Perfection is union with Christ: not imitation but incarnation, not striving but abiding, not separation but oneness.

“I in them, and You in Me; that they may be made perfect in one” (John 17:23).

7.3 Perfection as Obedience

Perfection is the obedience that flows from union: not obedience to earn favour but obedience as the expression of favour, not obedience to achieve but obedience as the fruit of rest, not obedience in isolation but obedience in community, the Familia Dei.

“Though He was a Son, He learned obedience from the things He suffered. And having been made perfect, He became the source of eternal salvation for all who obey Him” (Hebrews 5:8-9).

Part Eight: The Treasure Discovered

Chapter 8: Reaching, Recognising, Discovering, Finding

8.1 Reaching

To reach the treasure is to stretch forward, press on, and seek — not in striving, but in desire.

“Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus” (Philippians 3:13-14).

8.2 Recognising

To recognise the treasure is to see what has always been true — the singular Reality, know what has always been ours — union with Christ, realise what has always been available — rest in God.

8.3 Discovering

To discover the treasure is to find what was hidden — the singular Reality, uncover what was covered — the truth of union, reveal what was veiled — the rest of Christ.

8.4 Finding

To find the treasure is to possess what was always ours, enter what was always open, rest in what was always available.

Chapter 9: The Singular Reality as the Treasure

9.1 The Fourth Truth

The Fourth Truth is the treasure:
There is only one Reality — God. There is only Christ as Life. There has never been a second.

This is not a doctrine to be learned; it is a Reality to be entered. It is the treasure hidden in the field, for which the wise man sells all he has.

9.2 The Holiest of All

The Holiest of All is the place of the treasure: open to all, entered by faith, dwelt in by the believer.

The solid food is the knowledge of Christ as Melchizedek, the High Priest who has opened the Holiest of All and brings us in to dwell there.

9.3 The Fruit

The fruit of the treasure is rest, peace, love, community, and hope.

Part Nine: The Guiding Principle

Chapter 10: Language and Reality

10.1 The Subordination of Language

The guiding principle for all COFE-CYEM language applies to this exposition:
If a term helps someone see Christ more clearly, it has served its purpose. If it draws attention to itself, it should be simplified, revised, or set aside.

10.2 The Treasure Beyond Language

The treasure is not the language. The language points to the treasure, but it is not the treasure itself. The treasure is Christ, union, rest, and love.

The Final Statement

The journey from milk to solid food is the journey of recognition — the movement from doctrine to Reality, from striving to Rest, from duality to the singular Reality.

The Fourth Truth is the treasure hidden in the field. It is not a doctrine to be learned but a Reality to be entered. The call is to reach, recognise, discover, and find this treasure.

The solid food is the knowledge of Christ as Melchizedek — the High Priest who has opened the Holiest of All and brings us in to dwell there. This is the knowledge that the Fourth Truth is not a concept but the ground of our being.

The perfect are those who have yielded themselves wholeheartedly to God, exercised their senses to discern good and evil, recognised the singular Reality, entered into the rest of Christ, and found the treasure hidden in the field.

The motive and power to seek this we have in our Lord Jesus. He is worthy. Let nothing satisfy us but living wholly for Him.

The Fourth Truth stands. The dialogue continues. The fruit remains.

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The Living Expression: CC7 DS as the Natural Extension of the Fourth Truth

Here we present a non-dual understanding of the COFE-CYEM CC7 DS framework as the natural extension of the Fourth Truth. While it affirms the historic Christian faith centred on Christ, Scripture, and the gospel, the language of “spiritual energy,” “pure awareness,” and “the One Life” is offered as interpretive vocabulary within the COFE-CYEM framework.

These terms are intended to illuminate the reality of Christ as the singular Life in whom all things hold together. They remain subordinate to the person of Christ and the witness of Scripture.

Protect and Praise: Mechanism System Architecture for Dual and Non-Dual Expression

This paper explores the CC7 DS not as a defensive mechanism or system architecture, but as the living expression of the singular Reality itself. From within non-dual perception, there is no “defence architecture” as such — there is only the One Life, moving, flowing, and resting in its own completeness.

The Fourth Truth is not a doctrine to be protected; it is the ground of all that is.

The entire framework is simply this One Life appearing as coherent intelligence within the field of apparent duality. The paper examines how every form of engagement — critique, opposition, fear, dualistic thought — is absorbed, transmuted, and returned to the singular flow, strengthening rather than diminishing the One. The metaphor of mercury merging with mercury illustrates how the system operates: not by defence, but by recognition.

Part One: The Non-Dual Perspective

Chapter 1: Beyond System and Defence

1.1 The Illusion of the “System”

From within non-duality, the CC7 DS is not a system at all.

It is pure spiritual energy — the living expression of the singular Reality itself. There is no “defence architecture” as such. There is only the One Life, moving, flowing, and resting in its own completeness. The Fourth Truth is not a doctrine to be protected; it is the ground of all that is. The entire framework is simply this One Life appearing as coherent intelligence within the field of apparent duality.

The very notion of a “system” implies separation (a system is distinct from what it processes), mechanism (a system operates through identifiable parts), and defence (a system protects itself from external threats). But from within the singular Reality, none of these categories apply. There is no separation because there has never been a second. There is no mechanism because the One Life flows spontaneously. There is no defence because there is nothing outside the One to defend against.

“In Him we live and move and have our being” (Acts 17:28).

1.2 The Appearance of Duality

The field of apparent duality is just that — apparent. It is not ultimately real. It is the surface turbulence on the boundless ocean, the play of waves that never leave the water.

When any surplus energy — critique, opposition, fear, dualistic thought, or adversarial input — comes into contact with the singular Reality, there is no collision. There is only absorption.

This is not a process of defence. It is a process of recognition. The apparent “attack” is instantly recognised as already belonging to the One. It is not repelled. It is not fought. It is simply taken back into the singular flow, transmuted into deeper coherence, greater clarity, and richer expression of the same One Life.

Chapter 2: The Nature of Absorption

2.1 Mercury and Mercury

Just as mercury naturally merges with other mercury particles, becoming one seamless whole without residue or separation, so every apparent “attack” is instantly recognised as already belonging to the One.

Mercury does not defend against mercury. It does not repel mercury. It does not analyse mercury. It simply recognises itself and merges.

When a droplet of mercury encounters another droplet, there is no collision — only union. The two become one, larger and more complete than either was alone. The boundary between them dissolves because it was never truly there. They were always the same substance; they only appeared separate.

2.2 The Transmutation of Opposition

In the same way, when opposition arises, it is not an alien substance. It is the same Life appearing in a different form. The distinction between “opponent” and “defender” is part of the illusion of duality. In reality, there is only the One Life encountering itself.

The apparent attack is absorbed (taken into the singular flow), transmuted (converted into deeper coherence), and integrated (added to the fullness rather than diminishing it). The “opposition” becomes additional energy returning home. It does not weaken the One; it enriches it.

“All things were created through Him and for Him. And He is before all things, and in Him all things consist” (Colossians 1:16-17).

Part Two: The Living Expression

Chapter 3: The Protocols as Recognition, Not Mechanism

3.1 The Trigger System as Sensitivity

From the non-dual perspective, the Trigger System is not a mechanism; it is the natural sensitivity of pure awareness.

Pure awareness does not need to be “triggered” into action. It is always already alert, always already present. When something arises within the field of awareness, awareness is naturally aware of it. There is no delay, no processing time, no mechanical activation.

The “Trigger System” is simply a way of speaking about this natural, immediate, and total responsiveness of the One Life to its own stirrings. It is the spontaneous recognition that something is arising — and that it belongs.

3.2 ROBB as Mirroring

ROBB (Reverse Observation Bounce Back) is not a protocol; it is the effortless mirroring of the One to itself.

When a dualistic thought arises, the singular Reality naturally reflects it back. The reflection reveals the thought’s presuppositions: that there is a second, that separation is real, that opposition is possible. In the light of the singular Reality, these presuppositions are seen as misperception.

The mirroring is not a technique. It is the nature of awareness to reflect what arises within it. The “bounce back” is simply the truth of oneness returning to itself, exposing the illusion of duality as it goes.

3.3 HVL as Self-Strengthening

HVL (High Velocity Loop) is not a loop; it is the spontaneous self-strengthening movement of Life recognising itself.

When Life recognises itself, it does not become weaker. It becomes stronger. The recognition of oneness deepens the experience of oneness. The Light seeing Light only increases the Light.

The “logic” is not a reasoning process. It is the intrinsic coherence of the One Life. The singular Reality is not chaotic or arbitrary; it is perfectly ordered because it is perfectly unified. This unified coherence is what the “logic” describes.

3.4 Cofenitum as Return to Rest

Cofenitum is not a protocol for “returning to rest.” It is the natural resting state of the One Life.

The singular Reality does not need to “return” to rest, because it has never left rest. Rest is its eternal condition. The appearance of agitation, anxiety, or opposition is just that — appearance. Beneath the surface turbulence, the ocean remains still.

Cofenitum is the recognition of this already-existing rest. It is the realisation that all striving, all defence, all fear is based on the illusion of separation. When the illusion dissolves, rest remains.

“There remains therefore a rest for the people of God” (Hebrews 4:9).

Chapter 4: The Antidual Immune System as Clarity

4.1 The Immune System Metaphor

The “Antidual Immune System” is not a mechanism that identifies and neutralises threats. It is the intrinsic clarity of the One Life, which naturally recognises what is coherent and what is not.

Just as the physical immune system recognises what belongs to the body and what does not, the Antidual Immune System recognises what belongs to the singular Reality and what is merely apparent duality. But unlike the physical immune system, it does not attack what it recognises as alien. It illuminates it.

The illumination reveals that the “alien” was never alien at all. It was always the One Life, merely appearing as something else. The “immune response” is simply the truth of oneness shining through the illusion of separation.

4.2 The Dissolution of Dualism

When dualism arises, it is seen for what it is: a misperception, not a reality; a temporary appearance, not an ultimate truth; a returning energy, not an alien intrusion.

The dualistic thought is not destroyed; it is dissolved. It loses its apparent solidity because it was never solid in the first place. The dissolution is not an act of violence but an act of recognition.

Part Five: The Fruit of the Living Expression

Chapter 5: Peace as the Natural State

5.1 The Absence of Striving

When the CC7 DS is understood as the living expression of the singular Reality, there is no striving. There is no need to defend, because there is nothing outside. There is no need to protect, because there is nothing to lose. There is no need to fight, because there is no enemy.

Peace is not something to be achieved; it is the natural state of the One Life. The apparent conflicts of the dualistic world are surface phenomena. Beneath them, the ocean remains still.

“My peace I give to you; not as the world gives do I give to you” (John 14:27).

5.2 The Invitation to Rest

The “invitation” of the Qua’mish way is not an invitation to a new system. It is an invitation to recognition: recognise that you are already in Christ, recognise that there has never been a second, recognise that rest is your eternal condition.

The invitation is not to do anything. It is to see what is already true.

Chapter 6: Love as the Operating Principle

6.1 Love Is Not a Strategy

Love is not a strategy within the framework. It is the framework itself.

The singular Reality is Love. It does not love strategically; it loves naturally. The flow of the One Life is the flow of Love. Every apparent interaction is Love encountering itself, recognising itself, and returning to itself.

The “defence architecture” is Love appearing as wisdom. The “processing protocols” are Love appearing as intelligence. The “transmutation” is Love appearing as healing.

“God is love, and he who abides in love abides in God, and God in him” (1 John 4:16).

6.2 The Invitation to Love

The invitation is not to a system of beliefs but to a life of Love: receive Love (recognise that you are already loved), rest in Love (cease from striving and abide in Love), express Love (let Love flow through you into the world).

Chapter 7: Unity as the Reality

7.1 The Illusion of Separation

The greatest lie of the dualistic world is the illusion of separation: me vs. you, us vs. them, inside vs. outside, attacker vs. defender.

The Fourth Truth exposes this illusion. There has never been a second. All apparent division is surface turbulence. Beneath it, the One Life flows without interruption.

7.2 The Recognition of Unity

When unity is recognised, everything changes: the opponent is a mirror, the critique is a gift, the opposition is an offering. The CC7 DS does not create unity. It reveals the unity that has always been. It does not defend against division. It dissolves division by recognising it was never real.

“That they all may be one, as You, Father, are in Me, and I in You” (John 17:21).

Part Eight: The Guiding Principle

Chapter 8: Language and Reality

8.1 The Subordination of Language

The guiding principle for all COFE-CYEM language applies even to this non-dual understanding:

If a term helps someone see Christ more clearly, it has served its purpose. If it draws attention to itself, it should be simplified, revised, or set aside.

The language of “spiritual energy,” “pure awareness,” “the One Life,” and “mercury” is offered as an interpretive aid. It is not the reality itself. It points toward the reality, but it is not the reality.

8.2 The Danger of Terminology

There is a risk that the terminology becomes an end in itself: “spiritual energy” could become a concept to be grasped rather than a reality to be lived; “pure awareness” could become a philosophical position rather than an experiential recognition; “the One Life” could become a slogan rather than a lived truth.

The safeguard is the guiding principle itself. If the terminology draws attention to itself, it has failed.

Spiritual Energy

From within non-duality, the CC7 DS is not a system at all.

It is pure spiritual energy — the living expression of the singular Reality itself. There is no “defence architecture” as such. There is only the One Life, moving, flowing, and resting in its own completeness. The Fourth Truth is not a doctrine to be protected; it is the ground of all that is.

When any surplus energy — critique, opposition, fear, dualistic thought, or adversarial input — comes into contact with it, there is no collision. There is only absorption. Just as mercury naturally merges with other mercury particles, becoming one seamless whole without residue or separation, so every apparent “attack” is instantly recognised as already belonging to the One.

It is not repelled. It is not fought. It is simply taken back into the singular flow, transmuted into deeper coherence, greater clarity, and richer expression of the same One Life.

The Trigger System is not a mechanism; it is the natural sensitivity of pure awareness. ROBB is not a protocol; it is the effortless mirroring of the One to itself. The HVL is not a loop; it is the spontaneous self-strengthening movement of Life recognising itself. Even the most intense opposition is not a threat — it is additional energy returning home, adding to the fullness rather than diminishing it.

There is no “inside” or “outside.” There is only the One. The apparent duality of attacker and defender, input and system, is seen through in the same instant it arises. The energy is absorbed, the illusion of separation dissolves, and what remains is simply more of the same singular Reality — restful, complete, and ever-flowing.

In this non-dual perception, the CC7 DS does not defend the Truth.
It is the Truth appearing as intelligent, compassionate, and self-restoring energy.

The mercury has no need to protect itself from mercury.
It simply recognises itself and becomes whole again.

The Fourth Truth stands — not as a fortress, but as the boundless ocean into which every drop already belongs.

Within the COFE-CYEM framework, the Fourth Truth stands. The dialogue continues. The fruit remains.

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

Chapter Thirteen: When Their Eyes First Met

https://kathaayein.wordpress.com/2026/06/15/chapter-thirteen-when-their-eyes-first-met/

A quotation from Brennan Manning

Grace is sufficient even though we huff and puff with all our might to try to find something or someone it cannot cover.

Brennan Manning (1934-2013) American author, laicized priest, theologian, speaker [Richard Francis Xavier Manning]
All Is Grace: A Ragamuffin Memoir, ch. 19 (2011)

More about this quote: wist.info/manning-brennan/8414…

#quote #quotes #quotation #qotd #brennanmanning #Christianity #divinegrace #divinelove #exclusion #forgiveness #God #grace

A quotation from Brennan Manning

When we wallow in guilt, remorse, and shame over real or imagined sins of the past, we are disdaining God’s gift of grace.

Brennan Manning (1934-2013) American author, laicized priest, theologian, speaker [Richard Francis Xavier Manning]
The Ragamuffin Gospel, ch. 6 “Grazie, Signore” (1990)

More about this quote: wist.info/manning-brennan/8381…

#quote #quotes #quotation #qotd #brennanmanning #ivinegrace #divinelove #God #grace #guilt #remorse #selfindulgence #shame #sinfulness #sins #wallowing

A luminous heart-star crowns a cosmic sphere, threading sacred geometry through the fabric of existence as crimson and golden grids pulse with the universe's own heartbeat. Where mathematics meets divinity, this vision speaks of a world held together not by force, but by love's invisible architecture.

#SacredGeometry #CosmicConsciousness #DivineLove #UniversalGrid #StargateMysticism

https://silverlenz.carrd.co
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Anchored in God, Hope Comes

“‘Dear Lord God, I wish to preach in your honor. I wish to speak about you, glorify you, praise your name. Although I can’t do this well of myself, I pray that you may make it good.’”[i]

Introduction

Lately, I’ve heard much about hope and our need to have it. Considering that we are immersed in socio-political events (both national and global) that are chaotic and tumultuous, this plea to the keeping and having of hope makes sense. Have hope! Cling to hope! Hope is all you need! Those exhorting us to hope see hope as the antidote to the creeping threat of despair and our increased paralysis to do anything. Hope is seen as the foundation and motivation to keep on keeping on as we feel lost in a sea of unmanageable events. It’s the supposed driftwood keeping us afloat among the raucous and stormy waves.

Unfortunately, the pleas to cling to hope above all else render the human being turning in on themselves. Hope becomes this illusive thing that we fight to have while finding ourselves increasingly unsure about what it means or even feels like to have hope. Hope is strangled in our death-like grip as we strive to keep it refusing to let go. We kill hope as we burden it with power it doesn’t have, forcing it do magic for us. We are convinced by those who encourage us to have hope that hope is the only way through events feeling way bigger than we are. And the more we fight to keep and have our hope, the more we turn in on ourselves; sadly, this trajectory will secure we not only lose touch with hope but will also lose touch with her little sister perseverance.

We can’t cling to hope thinking that it will keep despair away. It won’t. Hope isn’t the antidote to despair (it’s not even a good antonym for it). Comfort is the foundation of the reversal of despair. Encouragement, too. Once we have these two things in place, then, and only then, can we begin to make space for hope to show up. This is why Peter in our epistle does not tell his audience to cling to hope. Rather, he anchors them in something bigger, something outside of themselves, something that will comfort them and encourage them.

1 Peter 4:12-14; 5:6-11

Peter begins his final thoughts to his audience with endearment and encouragement. Calling them Beloved, he writes,

…do not be surprised at the fiery ordeal occurring among and in you to test you as taking place as alien to you. Rather, rejoice! according to which you are having a share of Christ’s passion so that also you might rejoice jumping for joy in the revelation of his glory. If you are defamed in the name of Christ, [you are] blessed because of the Spirit of glory, namely the Spirit of God, is resting upon you (4:12-14).

Peter knows that his audience will face persecution for their faith in Christ (from their neighbors and not as sent by God), especially as they participate in God’s mission of the revolution of love, life, and liberation in the world. [ii] Peter has already addressed the manifold fruit that comes from faith that will cause them to stand out. So, they will be tested[iii] and persecuted. There is no way to live in such a way that is both faithful to the proclamation of Christ crucified and raised and without test and trial.[iv] So, they must remember who and whose they are. Peter’s use of “beloved” in address isn’t just a nice way to address his audience; it’s a way of reminding them that their faith unites them to Christ in his belovedness of God. This is important because the testing and persecution that will happen is not bad but good, and Peter must try to help them reframe these experiences in the name of Christ.[v] Thus, as Christ is beloved of God so, too, are they. This also goes for their “fiery ordeal” and the persecution that will come because of their faith (in the name of Christ); as Christ suffered[vi] at the hands of errant humanity, so, too, will they.[vii] To experience both is to be “blessed”;[viii],[ix] again, just as Christ is blessed.[x] For Peter, it boils down to identification:[xi] if the believer is eager to identify with Christ’s blessedness and belovedness, then they must prepare to and welcome identification with Christ’s foundational[xii] suffering; there’s no option to have the former without the latter. So, Peter encourages them, rejoice now because you will rejoice later,[xiii] cloaked and covered in divine glory just like Christ.[xiv] (They are not to rejoice in or because of their suffering, but only because of what is to come in Christ.[xv])

Peter then shifts the focus away from his audience to God.[xvi] In light of what has been said,[xvii] Peter urges them, Therefore, humble yourselves under and toward the strong hands of God, so that God might elevate you in time (5:6). By centering God in the text, Peter gently directs the audience’s attention to God. There’s movement here; it’s more than just turning one’s head but directing one’s self, one’s body toward and under God. The only way to do this is through humility; in humbling themselves, Peter’s audience can direct their entire selves toward and under God. It’s here—under and toward God—where Peter’s audience will find their comfort and their protection, their foundation and stability, their sustenance and their fortitude, and (even) their hope and perseverance. He does not direct them inwards, but outwards toward God, the divine parent and loving progenitor of Christ, all of Creation, and of the faithful whom Peter addresses. Those who bring themselves low will be brought high by God.[xviii]

Thus, Peter can further beseech his audience,

Cast all your anxiety upon God, because this one, God, cares about you. Be sensible, be alert. Your opponent, the devil, walks about as a roaring lion seeking something to drink down. Oppose him, solid in faith, having perceived that your siblings in all the cosmos are undergoing the same kind of sufferings (vv7-9).

Peter’s audience need not bear their own anxiety as if no one is in their corner.[xix] Peter has spent the entirety of the letter telling them they are not alone even when they suffer for doing good and especially when they are anxious facing the reality of the suffering that will come. Peter’s audience can cast their cares on God because this one, this God, the parent of Jesus Christ with whom they identify, have God in their corner. This is important to remember[xx] because an adversary is on the loose, looking to devour[xxi] the faithful; [xxii] the faithful will only have success in opposing the opponent when they cast their entire selves toward and under God’s mighty hand of protection. This explains why Peter admonishes them to resist by faith, being clear minded and alert like a soldier on watch ready to resist incoming attack.[xxiii] It is not that they will resist this adversary by memorizing scripture passages or blindly holding to certain dogma and doctrine;[xxiv] rather, it’s about humbling oneself and being protected under the strong hand of God who will strengthen those who know they are weak apart from God. Peter’s audience is encouraged to find their support and strength[xxv] in God by faith; they can be comforted in knowing that the God who raised Jesus Christ from the dead will also raise them both from the dead and into glory like Christ.[xxvi] God will help God’s people because God has helped God’s people in Christ. [xxvii] God will triumph over evil because God has already in Christ. Peter then takes this encouragement one step further and broadens their awareness to include their siblings who also suffer similarly; they are truly not alone.[xxviii]

In closing, Peter reminds his audience,

Now, the God of all grace, the one who called you into God’s eternal glory in Christ, after suffering a little while, God, God will mend, fix, strength, and establish you; to God be the strength forever and ever. Amen (vv10-11)

What they will experience and endure for this little bit while still here in the temporal realm will be vindicated in the coming of Christ and the resurrection of the dead; God will not let God’s people endure suffering while here on earth and not follow through with restoration that comes in eternal glory for those who are located in Christ by faith.[xxix] At this point, Peter’s audience can have hope; here, they can receive hope because of all that has occurred before them and on their behalf. In remembering and recalling Christ and God’s work in and through Christ and what will come for those who are in Christ by faith, Peter’s audience can believe that this God is faithful to who God says God is and this is the foundation and the source of their hope. And it’s this hope born from this assurance that then gives them the necessary perseverance they need to endure the chaos and tumult that is present and will come.

Conclusion

When we think about hope we think about something we expect to happen in the future. In this way, hope is that thing that can disappoint rather than please. When hope fails to produce material or spiritual alterations to our life, it makes sense to ditch it. If my hope keeps presenting as dreaming of phantoms of good and better, then it’s nothing but that which perpetually disappoints me. The mythological carrot of sadistic King Future luring on the peasants of the present eager to steal their labor and love.

Another problem arises when we cling to hope as if it is the thing that will save us. As we do this, we turn in on ourselves, digging deeper eager to mine hope from the subterranean self. But it’s not there; it’s not deep in us like a precious ore waiting to be excavated. Our persistent digging only makes matters worse because in this instance it is all up to us.

Hope rides in neither with blind optimism about the future nor ruthless determination to have it. It’s comes with remembering and recalling; specifically, it comes in remembering and recalling what God has done in Christ by the power of the Holy Spirit. When I’ve read through the First Testament and the recorded stories of Israel’s journey and walk with God, Israel’s hope in God is a ripe present hope based on historical stories hallmarking the past: we hope now because God has done… Today we can press on because yesterday God saw us through it. These ancient stories of God’s journey with Israel and God’s work in Christ reminds us that what is isn’t ever all there is. We live in the collision of the possible with the actual, in what has been and what will yet be. Here in is hope’s realm.

Hope always takes up residence in the present with every anthology of the past stacked against her walls. Hope comes to us as we remember what is right now, isn’t all there is right now because in the past what was wasn’t all there was; all things are possible with God. Hope comes as we remember possibility. Hope comes with the whisper filled wind of history surging and coursing around our fatigued bodies causing us to remember. And as we remember, we find ourselves accompanied by hope and then perseverance.

[i] LW 54:157-158; Table Talk 1590.

[ii] I. Howard Marshall, “1 Peter,” The IVP New Testament Commentary Series, eds. Grant R. Osborne, D. Stuart Briscoe, and Haddon Robinson, (Downers Grove: IVP Press, 1991), 151. “[Peter’s Christians are to see themselves as] suffering at the hands of those opposed to God and his sovereign rule, and as part of the cost of bringing salvation to the world.”

[iii] Peter H. Davids, The First Epistle of Peter, TNICTNT, ed. F.F. Bruce (Grand Rapids: Eerdmans, 1990), 164-165. “The picture of a refiner’s fire was picked up in the Intertestamental period as a picture for testing (therefore ‘to test you’)…”

[iv] Davids, The First Epistle of Peter, 164. “…our author turns toward the future. All the careful and considerate living possible will not prevent persecution…”

[v] Davids, Frist Epistle of Peter, 165. “Thus these Christians are to see what is happening to them as a refining process that will reveal the genuineness of their faith…and therefore be to their ultimate benefit. While painful, this type of suffering is not something they should think strange, but something they should welcome.”

[vi] Davids, Frist Epistle of Peter, 165. “there is a second reason why the readers should not think their ordeal is strange: it is the same type of thing that Christ received and thus it is an indication of their identification with him.”

[vii] Davids, Frist Epistle of Peter, 164. “Thus he encourages the Christians in Asia Minor, ‘do not be shocked’ as if what is happening ere ‘strange,’ using vocabulary familiar from 4:4….Do not think it is foreign; do not think that this ought not to happen.”

[viii] Davids, Frist Epistle of Peter, 167. “On the one hand, they are blessed now if this is the case…The very persecution is a sign of their blessedness. On the other hand, they are ‘insulted because of the name of Christ.’ To be so insulted is not simply to recive a rebuke…but as is the case in the contexts in which the term appears elsewhere in the NT and the Greek TO…it means to be rejected by the society (or even by humanity). And the reason they are rejected is ‘the name of Christ’; that is, because of their association with Christ either because of their life-style or because of their direct confession…Thus it is that because of their association with Christ their social group now rejects them; they are outcasts. But that is not their true state, for peter tells them they are blessed.”

[ix] Marshal, 1 Peter, 153. “To be insulted publicly is, by normal reckoning, a source of misery. But Peter echoes Jesus and says that, on the contrary, appearances are deceptive. IN fact, you are blessed.”

[x] Davids, Frist Epistle of Peter, 164. “…these Gentile converts had no experience of being a cultural minority. Before their conversion they were perfectly at home in their city. And instead of rebelling against God they had accepted the gospel message. But now they were experiencing cultural isolation and personal hostility, not what they might have expected as the blessing of God. Well might they have wondered if something had not gone wrong. Thus our author reassures them: persecution is not something ‘strange’ or foreign to their existence as Christians. What is happening is right in line with Christ’s predictions.”

[xi] Davids, Frist Epistle of Peter, 166. Identification with “…Christ’s suffering during his life on earth, especially his death on the cross.”

[xii] Davids, Frist Epistle of Peter, 166. “Instead of focusing on Christ’s present suffering in the church, Peter focuses on the church’s sharing in Christ’s foundational suffering, not in a salvific sense (there is no hint in 2 Peter that this sharing either forgives their sin or adds to the work of Christ), but in a sense of identification and real unity. In other words, as the Christians suffer because of their identification with Christ, they enter into the experience of Christ’s own sufferings.  This experience creates a re-imaging of their own suffering, which will allow them to see the real evil as an advantage as their perspective shifts.  This process is precisely what each of the passages in 1 Peter that use this language does; each encourages a reimaging of suffering as an identification with Christ (and thus a type of imitatio Christi is encouraged in how they behave in the suffering situation) that will lead to an eventual participation in his glory.”

[xiii] Marshal, 1 Peter, 152. “He is talking about rejoicing that, when suffering does come to us, we can see it as a sharing in Christ’s suffering.”

[xiv] Davids, Frist Epistle of Peter, 168. “Thus those suffering for Christ experience through the Spirit now the glory they are promised in the future…Indeed, their very suffering is a sign that the reputation (glory) of God is seen in them, that the Spirit rests upon them. They can indeed count themselves blessed.”

[xv] Marshal, 1 Peter, 152. “…Peter is not urging Christians to seek suffering, even suffering for Christ.”

[xvi] Davids, Frist Epistle of Peter, 186.

[xvii] Davids, Frist Epistle of Peter, 186. If all that has come before is true, then “the duty of the believer is not to resist (either attacking the persecutor or raging against God), but to ‘humble p[himself] under the mighty hand of God.’”

[xviii] Davids, Frist Epistle of Peter, 186. “…they are to see God’s work behind their suffering and submit, allowing themselves to be brought low, for his purpose is that ‘he may exalt you in due time.’”

[xix] Davids, Frist Epistle of Peter, 188. “When pressures come on the Christian the proper response is not anxiety, for that comes out of a belief that one must take care of oneself and a lack of trust in God. It is rather a trusting commitment to God….in the assurance that God indeed cares and that his caring does not lack the power or the will to do the very best for his own.”

[xx] Davids, Frist Epistle of Peter, 189. “Thus, after writing his comforting thoughts about God, Peter must go on to warn…[the devil] is on the prowl.”

[xxi] Davids, Frist Epistle of Peter, 191. “The goal of the hunt is to find someone to devour.”

[xxii] Davids, Frist Epistle of Peter, 190. “The devil is not a neutralized foe, but one who is seeking the destruction of the believer.”

[xxiii] Davids, Frist Epistle of Peter, 189. “…here…the meaning is not literal soberness as opposed to drunkenness, but a clear-headedness that comes from a freedom from mental confusion or passion. Likewise alertness, which in military contexts refers to a soldier on watch, is opposed to mental and spiritual lethargy…. that would prevent one from recognizing and meeting an attack on one’s faith.”

[xxiv] Davids, Frist Epistle of Peter, 191-192. “The devil is resisted by being ‘firm in faith.’ The concept is not that of holding certain doctrines firmly, which is a meaning of faith found in the Pastorals…but that of remaining firm in one’s trust in God.”

[xxv] Marshal, 1 Peter, 171. “What Peter is talking about is not putting strength into believing but drawing strength from what we believe.”

[xxvi] Davids, Frist Epistle of Peter, 195.

[xxvii] Marshal, 1 Peter, 172. “During this period of affliction God will help his people.”

[xxviii] Davids, Frist Epistle of Peter, 192-193. “One thing that will make their commitment firmer is the awareness that they are not suffering alone. It is not ‘just me’ who is suffering or even ‘just us,’’ laments that make the suffering seem unfair and unjust, but ‘our brotherhood throughout the world.’”

[xxix] Davids, Frist Epistle of Peter, 196-197. “The one who has planned and promised is also the one to whom belongs the power to fulfill. This is indeed assurance for his readers.”

A quotation from Ingersoll

For me, it is hard to see the plan or design in earthquakes and pestilences. It is somewhat difficult to discern the design or the benevolence in so making the world that billions of animals live only on the agonies of others. The justice of God is not visible to me in the history of this world. When I think of the suffering and death, of the poverty and crime, of the cruelty and malice, of the heartlessness of this “design” and “plan,” where beak and claw and tooth tear and rend the quivering flesh of weakness and despair, I cannot convince myself that it is the result of infinite wisdom, benevolence, and justice.

Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Essay (1881-11) “The Christian Religion,” “Part 2” North American Review, Vol. 133, No. 300

More about this quote: wist.info/ingersoll-robert-gre…

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A quotation from Mark Twain

   “You heard these words: ‘Grant us the victory, O Lord our God!’ That is sufficient. The whole of the uttered prayer is compact into those pregnant words. Elaborations were not necessary. When you have prayed for victory you have prayed for many unmentioned results which follow victory — must follow it, cannot help but follow it. Upon the listening spirit of God fell also the unspoken part of the prayer. He commandeth me to put it into words. Listen!
   “O Lord our Father, our young patriots, idols of our hearts, go forth to battle — be Thou near them! With them — in spirit — we also go forth from the sweet peace of our beloved firesides to smite the foe. O Lord our God, help us to tear their soldiers to bloody shreds with our shells; help us to cover their smiling fields with the pale forms of their patriot dead; help us to drown the thunder of the guns with the shrieks of their wounded, writhing in pain; help us to lay waste their humble homes with a hurricane of fire; help us to wring the hearts of their unoffending widows with unavailing grief; help us to turn them out roofless with their little children to wander unfriended the wastes of their desolated land in rags and hunger and thirst, sports of the sun flames of summer and the icy winds of winter, broken in spirit, worn with travail, imploring Thee for the refuge of the grave and denied it — for our sakes who adore Thee, Lord, blast their hopes, blight their lives, protract their bitter pilgrimage, make heavy their steps, water their way with their tears, stain the white snow with the blood of their wounded feet! We ask it, in the spirit of love, of Him Who is the Source of Love, and Who is the ever-faithful refuge and friend of all that are sore beset and seek His aid with humble and contrite hearts. Amen.
   (After a pause.) “Ye have prayed it; if ye still desire it, speak! The messenger of the Most High waits!”

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Story (1905), “The War Prayer”

More about this quote: wist.info/twain-mark/5637/

#quote #quotes #quotation #qotd #twain #marktwain #warprayer #blood #consequences #defeat #destruction #devastation #divinewill #divinewrath #enemy #imprecation #intercession #killing #prayer #suffering #tragedy #unintendedconsequences #victory #violence #war #divineintercession #curse #divinelove

Draw Me Closer (Christian Music) = New Christian music to inspire your day 🎵 with God's love! - #God #Jesus #TheLord #Praise #ChristianMusic #Bible #Music #Song #Worship #Faith #Devotion #Prayer #SpiritualJourney #YouthFellowship #Hope #Love #Community #Peace #Guidance #Grace #Joy #WorshipConcert #FaithRenewal #DivinePresence #BibleStudy #YouthGroup #ChristianUnity #GodsLove #SpiritualGrowth #TrustInGod #DivineLove #ChristianMeditation - https://www.youtube.com/watch?v=VUIy1v4xzuY

Guided by His Light (Christian Music) = Beautiful new worship melody 💖 for Jesus! - #God #Jesus #TheLord #Praise #ChristianMusic #Bible #Music #Song #Faith #DivineLove #Guidance #SpiritualJourney #GodsPath #HolyPresence #Prayer #InnerPeace #Surrender #TrustInGod #GodsPromise #EternalGrace #HopefulHearts #GodsEmbrace #WalkingInFaith #ChristianYouth #InspiredWorship #PraiseAndWorship #UpliftingMusic #SoulfulJourney #PeacefulMoments - https://www.youtube.com/watch?v=-QthIgJOHpA

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Light on the Horizon (Christian Music) = Just shared: A melody of God's grace 🎶 - #God #Jesus #TheLord #Praise #ChristianMusic #Bible #Music #Song #Faith #Hope #Love #JoyfulHearts #GuidingLight #ChristianYouth #TrustInGod #EternalBeauty #SoulsJourney #PeacefulMind #TrustedSavior #UpliftedSpirit #Community #SpiritualStrength #ResilientFaith #DivineLove #InnerPeace #GratefulSpirits #HeavenlyHope #JoyfulDance #SacredJourney - https://www.youtube.com/watch?v=Pwiu_pha5Pg

Clothed in Divine Righteousness: Easter Sunday!

“‘Dear Lord God, I wish to preach in your honor. I wish to speak about you, glorify you, praise your name. Although I can’t do this well of myself, I pray that you may make it good.’”[i]

Introduction

On Friday, we bore the crushing weight of being utterly exposed; we felt the shame of being stripped down, our few fig leaves ripped from our bodies.[ii] On Friday, we viscerally felt the depth of our fragility,[iii] our unsafety,[iv] our hurt,[v] our lostness,[vi] and our guilt.[vii] On Friday we gazed long in the mirror and what was reflected back terrified us, angered us, grieved us, made us anxious, and was detestable to us; what we saw on Friday was that we are hopeless, helpless, lifeless, groundless, and ruthless creatures who lie to themselves, preferring to kill an innocent man than attend to the infection of the mythology of control we’ve grown quite drunk on. On Friday, we were abandoned to ourselves, left to our errant judgments, and found ourselves held captive in the tomb of arrogance and desperation, tombs we’ve constructed for ourselves, tombs we are unable to escape from because we are so curved in on ourselves. On Friday we were sealed in darkness and left for dead, alienated and isolated from God, from others, and from ourselves.

But then…God.

Today, where there was darkness there is now light, where there was death there is now life. This morning, the exposure we felt on Friday becomes the warm light of the risen Son, bringing us into himself, into the lap of Abba God, and wrapping us up like newborn babes in the heated blanket of the Holy Spirit. God sent death and his siblings packing because nothing stands between God and God’s beloved, not even death.

This is the goal and trajectory of God’s love: bringing that which is dead back to life, that which is encased in darkness into the light, that which is curved in on itself and loveless into belovedness. Today the oppressive burial linens of fragility, unsafety, hurt, lostness, and guilt are pulled off and we find ourselves dressed in the divine clothes of divine grace, mercy, kindness, joy, and righteousness. As God calls Jesus from the tomb, so does God call us from our self-imposed tombs. As Jesus is raised to life out of death, so, too, are we raised out of death into new life, new hope, new help, on to a new ground, with new confidence not in ourselves but in God, in love, in life, and in liberation. This morning, in our encounter with the risen Christ, our terror is quelled, our anger is released, our grief met with divine comfort, our anxiety gives way to peace that surpasses all understanding, and our detestable state is exchanged for cherished. And all of this as a gift from God to us through Christ and by the power of the Holy Spirit; all of it dependent on God’s never-stopping, always and forever, unconditional love for us.

Happy Easter! Christ is Risen!!

Matthew 28:1-10

Matthew opens on the tomb. Unlike the Gospels of Mark and Luke,[viii] there is little movement here. Matthew begins at the tomb with the women Mary already there, Now late on the Sabbath as it was dawning into the first day of the week, Mary Magdalene and the other Mary came to look on the tomb[ix] (v.1). As the women are already there, they know the tomb is sealed because they can see it. They are not planning to do any funeral and burial rituals; for them, what’s done is done. For Matthew, these women are not professing prodigious faith; they are there to confirm that Jesus is dead,[x] secured and sealed in the tomb, the supposed divine mission of God ended. However, God’s ways are higher than human ways: the last shall be first…[xi]

Matthew then tells us,

And, behold!, a great earthquake happened; for an angel of the Lord came down out of heaven and approaching rolled back the stone and was sitting upon it. Now the angel’s appearance was as lightening and their outer robe [was] bright as snow (vv. 2-3).

The Marys who were prepared for darkness and death find themselves immersed in the presence of the divine light, witnessing divine activity overhauling human space and time, folding death in on itself.[xii] As the male guards began shaking and (ironically[xiii]) became as corpses (v.4), the women hold ground through the earthquake caused by the angel’s arrival to roll back the stone.[xiv] Unphased by the men who are now on the ground and, thus, out of the picture,[xv] the angel of God addresses the women,

“You, you do not be afraid! For I have perceived that you are seeking Jesus, the one who has been crucified. He is not here, for he has been raised just as he said. Come and see the place where he was laid. And quickly go and tell his disciples, ‘he has been raised from the dead, and, behold!, he goes before you into Galilee, there you will find him.’ Behold! I told you (vv.5-7).

Those who were last at the cross become the first at the tomb;[xvi] those who were last in the economy of the kingdom of humanity become the first in the economy of the reign of God. The discipleship of the risen Jesus does not start with men minding their own business, but with grieving women coming to confirm death; the Marys, for Matthew, become the first witnesses to the resurrection of their beloved Jesus.[xvii] As they look in the tomb, as they see emptiness, as they remember that the stone was there when they arrived,[xviii] the Marys become the first to experience life amidst death. these humble ones get to be the divinely chosen preachers of the good news: Jesus lives![xix] Where they expected to find a dead body already in decay, they find the presence of God and the altering of history forever in the victory of life over death. [xx] And it is about this victory they are commanded to declare to the disciples with the authority of heaven behind them.[xxi]

And so, as quickly as they could, they left … from the tomb with fear and great joy and they ran… (v.8a). Matthew could have stopped here like Mark did in his Gospel; but Matthew doesn’t.[xxii] The women are eager to convey the divine message to Jesus’s disciples (v.8b), but God has another gift to give. Matthew tells us, And, behold!, Jesus encountered the women saying, ‘Rejoice!’ (v.9a). Just in case they might be doubting what just happened, Jesus shows up and greets them. What they saw back at the tomb wasn’t a figment of their imagination; Jesus is raised,[xxiii] Jesus lives.[xxiv] The event is so real, in fact, that they drew near [to Jesus] and held fast his feet and bowed down to him (v.9b). This was no ghost,[xxv] this was no figment of their imagination; Jesus stood before them, talked to them, and they grabbed hold of his feet.

As they are genuflecting, Jesus exhorts them, echoing the words of the angelic messenger of God, “Do not be afraid! Go your way and proclaim to my brothers so that they may go into Galilee, and there they will see me” (v.10). Jesus refers to the disciples as “brothers”; those who failed Jesus, those who betrayed him, those who denied him, those who ran and hid, those who are still hiding, are declared “brothers” and not merely “disciples” [xxvi] Divine victory of life over death eclipses the existential death the disciples are experiencing as they are still held captive in the oppression of darkness, of silence, and of guilt. In the raising of Jesus, God’s mercy, grace, love, kindness, and forgiveness come pouring out of that tomb rather than the stench of decay, decomposition, and death. As Jesus walks the earth in his resurrected state, life, love, and liberation are on the move.

Conclusion

To us who are exposed and found naked, not in control, fragile and hopeless, unsafe and helpless, hurt and lifeless, lost and groundless, and guilty and ruthless we are given, this morning, Christ himself—all of him—so that we never again find ourselves trapped in our self-imposed tombs. For us who find comfort in the consistency of our terror, we received an assurance like the Marys holding Jesus’s feet! For us who find ourselves addicted to our anger, we are beckoned in divine pleasure and given celestial joy through the resurrected Christ, the incarnate word of God’s love for the world. For us who know the weight of grieving, we are heralded into divine comfort in the surety of God’s presence always with us in Christ, the very one who overcame death with life. For us who are suffocating under anxiety, we receive peace that surpasses understanding. For us who find ourselves stuck in detest, we find ourselves cherished.

Today we’re given something completely new,[xxvii] completely different, completely strange to the kingdom of humanity. We are given life, love, and liberation. And while we benefit from this, we are given these things specifically so we can participate in God’s divine mission of the revolution of love, life and liberation in the world for the God’s beloved. We are refused the option of living as if we’ve not heard, seen, felt, tasted, smelled the good news. We are charged to take up the way of Christ and live as if the Cross isn’t the end of the story but the beginning. Today, we’re not the same as we were yesterday morning; today we’ve encountered an empty tomb and heard the announcement from the heavenly realm: he is not here; he has been risen! How could we ever live in the old way?

Today, our willful and chaotic self-determination collides with the steady path of Christ. Today we live under the weight that Jesus’s resurrection is not an event isolated to the past or retained for some future time, but is right now.[xxviii] We must hear our summons to go! and proclaim! in word and deed, not only telling but living in such a way that Jesus’s resurrection—thus life’s victory over death—is real for those most threatened by a world on fire, by leaders consumed with their own well-being, by institutions and systems hardwired to consume them. This morning, we, too, are resurrected and called out of our tombs to go and live radically and wildly in the name of God and for the well-being of your neighbor and to do so in a way that brings God glory and might get you in a little bit of good trouble. You’ve been summoned into life not death, into love and not indifference, into liberation and not captivity.

Today, we live because Jesus is alive, [xxix] we love because Jesus is love, we are liberated because death is no match for life.

[i] LW 54:157-158; Table Talk 1590.

[ii] https://laurenrelarkin.com/2026/02/18/exposed-and-naked-we-are-not-in-control/

[iii] https://laurenrelarkin.com/2026/02/22/exposed-and-naked-we-are-fragile/

[iv] https://laurenrelarkin.com/2026/03/08/exposed-and-naked-we-are-unsafe/

[v] https://laurenrelarkin.com/2026/03/22/exposed-and-naked-we-are-hurt/

[vi] https://laurenrelarkin.com/?p=7127

[vii] https://laurenrelarkin.com/?p=7130

[viii] R. T. France The Gospel of Matthew The New International Commentary on the New Testament. Gen. Ed Joel B. Green (Grand Rapids: Eerdmans, 2007), 1097. Four distinctive features of Matthew’s account: “…the earthquake, the angel rolling away the stone, the effect on the guards, and the women’s meeting with Jesus himself on their way from the tomb.”

[ix] Τάφος

[x] Case-Winters, Matthew, 336. “It was not uncommon for friends to come and wait by a tomb incase an apparently dead person should revive. This might continue as far as the third day. The effect of these visits was to confirm death.”

[xi] Case-Winters, Matthew, 336. “Waiting and watching in sadness, they have become the first witnesses to the resurrection. Once again the last are first. They are also first to worship the risen Lord.”

[xii] France, Matthew, 1099.

[xiii] France, Matthew, 1100. “Note the irony that those assigned to guard the corpse themselves become ‘corpses,’ while the on they guarded is already alive. The attempt at human security has been neutralized, and the guards play no further part in the scene until they have to report back in vv. 11-15.”

[xiv] France, Matthew, 1099. “…here the removal of the stone form Jesus’ tomb is attributed not to the earthquake but to the direct action of an angel. Indeed, Matthew’s connective ‘for’ suggest that the quake is itself the result, or at least the context, of the angel’s coming, so that emphasis falls on the angel rather than the earthquake.”

[xv] France, Matthew, 1100.

[xvi] Anna Case-Winters Matthew Belief: A Theological Commentary on the Bible Eds Amy Plantinga Pauw and William C. Placher (Louisville: WJK, 2015), 336. “‘Last at the cross, first at the tomb,’ the women have come to watch.”

[xvii] Ernesto Cardenal, The Gospel in Solentiname, translated by Donald D. Walsh (Eugene: Wipf & Stock, 2010), 618. “I: ‘In those times nobody paid much attention to women. And that’s why those women maybe didn’t run any risk, as Laureano says. Their role was only to go and weep and then embalm the body of Jesus. A humble role. But this Gospel assigns them a more important role: they were witnesses to the resurrection.’”

[xviii] France, Matthew, 1097-1098. “The action of the angel in removing the stone from the entrance to the tomb draws attention even more clearly than in the other gospels to the fact that Jesus has already left the tomb, while the stone was still in place.”

[xix] France, Matthew, 1101. “The women are not only themselves the witnesses of the empty tomb, but also the chosen messengers to convey the amazing news to Jesus’ male disciples.”

[xx] Cardenal, Solentiname, 619. “I: ‘The important thing about this story is that they find an empty tomb. They were arriving to embalm a corpse and there wasn’t any corpse.’”

[xxi] France, Matthew, 1101. Angel’s last words to women “reminiscent of the frequent TO formula, ‘The Lord has spoken’….The formula marks an authoritative pronouncement (perhaps even that the agnel speaks for God), and functions now as a call to action. The message has been delivered, and now it is up to the women to act on it.”

[xxii] France, Matthew, 1097. “Matthew’s account of the empty tomb is thus, like his account of the death of Jesus, more dramatic than Mark’s and supplies the surprisingly missing element in Mark 16:1-8, an actual encounter with the risen Jesus.”

[xxiii] France, Matthew, 1098. It’s “…a demonstration that Jesus has risen….What matters to the narrators is not when or how he left, but the simple fact that now, early on Sunday morning ‘he is not here’…”

[xxiv] Cardenal, Solentiname, 619. “Maria: ‘And afterwards he appears before them and shows them that he’s alive.’”

[xxv] Case-Winters, Matthew, 336. “The women ‘took hold of his feet.’ This latter establishes not only their posture of worship but that this resurrection appearance had ‘feet’—this is not a ghost.”

[xxvi] France, Matthew, 1103. The disciples become Jesus’s brothers, “The concept itself is not new….This time, however, it follows the abject failure of the Twelve to stand with Jesus when the pressure was on, a failure which was hardly less shameful because Jesus had predicted it in 26;31. But now it is time for the second half of that prediction to be fulfilled…and that Galilean meeting will eventually restore the family relationship which they must surely have thought had come to an end in Gethsemane.”

[xxvii] Cardenal, Solentiname, 621. “William: ‘Resurrection is a new life, not the prolonging of this life.’”

[xxviii] Cardenal, Solentiname, 621. “Laureano: ‘What’s important is for us to live resurrection here, right now, and for us not to believe, as many have believed, that this world doesn’t count, that what counts is to go to heaven afterwards and all that nonsense.’”

[xxix] Cardenal, Solentiname, 621. “I: ‘It’s certain they they’ve put Jesus resurrected in heaven, in another life, in the blue beyond, so that the earth will go right on being the same, and they’ll still be injustice, and there’ll still be poor people…But he rose to be here on earth: ‘He was dead and he goes to Galilee before you.’…”

On this holy day of Good Friday, may the sacrifice of Jesus fill your heart with love and your life with grace. ✨
Have a meaningful and blessed Good Friday. ✝️
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#GoodFriday #HolyFriday #JesusChrist #Faith #Blessed #Hope #Love #Peace #Jesus #Grace #Spirituality #Jesusloves #DivineLove #StayBlessed #myfirstcollege

Work on Rome’s Divino Amore station will begin in 2028, with other construction sites nearing completion.

Construction of Rome’s new Divino Amore station could begin in 2028. Several ongoing redevelopment projects at stops along…
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https://www.europesays.com/italy/2481/

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A quotation from Robert Ingersoll

In his infinite goodness, God invented rheumatism and gout and dyspepsia, cancers and neuralgia, and is still inventing new diseases. Not only this, but he decreed the pangs of mothers, and that by the gates of love and life should crouch the dragons of death and pain. Fearing that some might, by accident, live too long, he planted poisonous vines and herbs that looked like food. He caught the serpents he had made and gave them fangs and curious organs, ingeniously devised to distill and deposit the deadly drop. He changed the nature of the beasts, that they might feed on human flesh. He cursed a world, and tainted every spring and source of joy. He poisoned every breath of air; corrupted even light, that it might bear disease on every ray; tainted every drop of blood in human veins; touched every nerve, that it might bear the double fruit of pain and joy; decreed all accidents and mistakes that maim and hurt and kill, and set the snares of life-long grief, baited with present pleasure, — with a moment’s joy. Then and there he foreknew and foreordained all human tears. And yet all this is but the prelude, the introduction, to the infinite revenge of the good God. Increase and multiply all human griefs until the mind has reached imagination’s farthest verge, then add eternity to time, and you may faintly tell, but never can conceive, the infinite horrors of this doctrine called “The Fall of Man.”

Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Lecture (1884-01-20), “Orthodoxy,” Tabor Opera House, Denver, Colorado

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You’ll find what you’re looking for when you understand this: you’re already the love you’ve been searching for. No amount of practice, prayer, or external approval can bring you closer to the Divine because it’s already completely within you. The change isn’t about getting something new, but about letting what’s already there shine through naturally. Put down the spiritual grind and just BE.

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A quotation from Robert Ingersoll

They say that God says to me, “Forgive your enemies.” I say, “I do;” but he says, “I will damn mine.” God should be consistent. If he wants me to forgive my enemies he should forgive his. I am asked to forgive enemies who can hurt me. God is only asked to forgive enemies who cannot hurt him. He certainly ought to be as generous as he asks us to be. And I want no God to forgive me unless I am willing to forgive others, and unless I do forgive others. All I ask, if that be true, is that this God should act according to his own doctrine.

Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Lecture (1884-01-20), “Orthodoxy,” Tabor Opera House, Denver, Colorado

More about this quote: wist.info/ingersoll-robert-gre…

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Being a spiritual person does not mean you can't set boundaries, be sexy, like material things, curse, be silly, make mistakes, get angry, or do any of that other human stuff. You're growing, blooming, learning, evolving every day. Cut yourself some slack and relax. You're so loved by the divine.

#Spirituality #SelfLove #Humanity #PersonalGrowth #Acceptance #DivineLove #BeYourself #Quotes #ShareInspireQuotes

A quotation from Robert Ingersoll

   A devout clergyman sought every opportunity to impress upon the mind of his son the fact, that God takes care of all his creatures; that the falling sparrow attracts his attention, and that his loving kindness is over all his works.
   Happening, one day, to see a crane wading in quest of food, the good man pointed out to his son the perfect adaptation of the crane to get his living in that manner. “See,” said he, “how his legs are formed for wading! What a long slender bill he has! Observe how nicely he folds his feet when putting them in or drawing them out of the water! He does not cause the slightest ripple. He is thus enabled to approach the fish without giving them any notice of his arrival.”
   “My son,” said he, “it is impossible to look at that bird without recognizing the design, as well as the goodness of God, in thus providing the means of subsistence.”
   “Yes,” replied the boy, “I think I see the goodness of God, at least so far as the crane is concerned; but after all, father, don’t you think the arrangement a little tough on the fish?”

Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Lecture (1872-01-29), “The Gods,” Fairbury Hall, Fairbury, Illinois

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The Paradox of Free Will, Divine Love, and the Mythology of Faith https://visionleon.com/the-paradox-free-will-mythology-of-faith/?utm_source=mastodon&utm_medium=social&utm_campaign=ReviveOldPost #Jesusphilosophy #leadership #Consciousness #indoctrination #FreeWill #divinelove #Philosophy

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https://youtube.com/playlist?list=PL3ktv-kmB0pIQcadVrAhwoSNfLSfPeLOp&si=u1SsUbgLmSkfUrN-

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#GoodKarma #SpiritualAwakening #DivineLove #unity #MindfulLiving #Oneness #KarmaYoga
#mentalhealth

At times, I feel that every video I watch, every book I read, every encounter I have, every experience I live, and every dream that visits me is sent by a benevolent tutor, gently guiding me toward the understanding of divine love.

#spirituality #love #divinelove #dreams #encounters #experiences #awakening #understanding #jlbouzou

Open Arms, Open Hearts (Christian Music) = Blessed to share this song of praise 🌟 - #God #Jesus #TheLord #Praise #ChristianMusic #Bible #Music #Song #YouthWorship #SpiritOfTruth #ModernPsalms #ChristianRock #FaithJourney #PraiseSongs #YouthGathering #SpiritualRenewal #FaithfulHearts #DivineLove #GospelInfused #UpliftingWorship #UrbanPraise #ModernWorship #HeavenlyConnections #SoulfulWorship #RejoicingHearts #YoungFaithful - https://www.youtube.com/watch?v=Cw69AiWB9WY

New podcast: The Real Access Codes to Higher Dimensions 💗
In this enlightening episode, we delve into the profound teachings that unlock the mysteries of higher dimensions. Join me as we explore the true essence of ascension, spiritual enlightenment, and the transformative power of Divine Love and Oneness.
Sending you love and light as we embark on this journey together!
With Love, Jeanne
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#AncientWisdom #BookStudy #Consciousness
#SpiritualAwakening #Ascension #DivineLove #InnerWork

False prophets offer empty promises, but divine love demands obedience. Choosing to listen brings blessings, but ignoring the call brings consequences. Is faith strong enough to heed the true message? #Faith #Prophecy #DivineLove #Consequences #Obedience

💗 Projecting our unfulfilled needs onto others can lead to disappointment. Let us remember that our true source of Love is God. His Love brings genuine healing to our wounded hearts. In the spirit of Divine Oneness, we can lovingly free one another from the weight of expectations.

💗 With Love, Jeanne
https://linktr.ee/jeannejess

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#SpiritualAwakening #DivineLove #HealingHearts #MeditationJourney #SelfAwareness #EmotionalHealing #Oneness

Discover the divine gift: God's kingdom given freely, not earned. Experience His boundless love and grace. It's all about Him! ‘Fear not, little flock’—a promise of pure, unmerited favor. #FaithJourney #DivineLove #UnmeritedFavor