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The Nutcracker Allegory Parable: Cracking The Shell-Self To Find The True-Self Within Christ

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Cracking the Shell-Self to Find the True-Self Within Christ

No matter what tools, names, texts, or frameworks COFE-CYEM may employ in presenting the recognition of truth, none of them can ever become the centre.

All that can ever truly matter is Christ in God. Christ incarnate, who took flesh and dwelt among us; Christ crucified, who yielded the separate self completely upon the Cross; Christ resurrected, who revealed that the Life was never lost; Christ ascended, who opened the way into the Holiest of All; and Christ glorified, who remains the living Centre of all that is.

All of this is held in God. There is no second reality beside Him, no independent system that can stand apart from Him, and no tool that can replace Him. The forms may serve for a season.

The names may orient the heart. The texts may crack the shell. Yet when their work is done, they fall silent. What remains is Christ in God. There is only God.

This is the Fourth Truth.

(The Nutcracker Allegory Parable)

Please Note: The Nutcracker Allegory Parable below is a COFE-CYEM text and has no connection with Biblical text.

“A man once found a beautiful walnut on the path. Its shell was perfect—smooth, dark, and strong. He polished it every day, showed it to others, argued about its markings, and built a small shrine around it. Years passed. He never cracked it open.

One morning a child picked up the same kind of walnut, broke the shell without hesitation, and ate what was inside. The man was horrified. “You have destroyed the sacred thing!” he cried. The child only smiled and said, “I was hungry.”

The shell had been useful. It protected the nut, carried it, and even drew attention to it. But the shell was never the food. The man who worshipped the shell remained empty. The one who opened it was nourished.

So it is with every form, every name, every teaching, and every system. They serve until the recognition dawns. Then they are free to fall away. The nut was never the shell“.

Gospel of Thomas

In this paper the Gospel of Thomas is not treated as a rival Gospel that replaces Matthew, Mark, Luke, or John.

It is received as a lens and as a tool: a magnifying glass that brings certain sayings and themes into sharper focus, and a nutcracker that opens the outer shell of narrative, institutional form, and dualistic reading so that the inner recognition becomes visible.

Through this lens the Canonical Gospels are certainly (not) heretically discarded.

Their narratives, parables, and teachings remain.

Yet they are read with a different emphasis: the Kingdom already within, the living one who is present, the call to make the two one, the recognition that flesh and spirit are not two ultimate realities, and the invitation to find what has never been absent.

What appears as external history or future hope is seen, in the light of Thomas, as already pointing toward the singular Reality.

The magnifying glass reveals what was already present in the Canonical texts but easily overlooked when the dualistic mind remains fixed on the shell.

The nutcracker performs the further work of cracking the assumption that the outer form itself is the Reality. Both functions serve the same end: the recognition that there has never been a second.

The Thomas Gospel remains a shell here. It is a particularly effective shell for this purpose, but it is not the nut. Once the recognition has dawned, the lens itself can be set down.

The Canonical Gospels, Thomas, and every other form are free to fall silent before the Reality they have served to disclose.

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.

This is the Fourth Truth.

Question of Names

The question of what can be called the shell of the message, or the Esoteric Non-Dual Shiva is not a question about comparative religion. It is a question about the nature of names themselves. It is a question about whether any name can exhaust the Reality it points toward, or whether all names remain shells that serve until the nut is recognised.

Exploration of this question moves carefully through the polyvalent meanings of “Christ,” the many faces of Shiva in Indian tradition, and the limits of dualistic, exclusivist language. He ultimately points beyond conceptual comparison toward the dialogue of lived religious experience, paradox, and the recognition that the Ultimate is not exhausted by any single name or form.

That is precisely where the Shell and the Nut teaching becomes clarifying.

All the names — Jesus, Christ, Shiva, the “I am,” the Logos, pure consciousness, the auspicious one — arise as shells. They are real and useful within the field of appearance. They can awaken, purify, and orient the heart. Yet none of them is the nut. The nut is the singular Reality itself: the one Life, the one Consciousness, the one God in whom there has never been a second.

Names as Shells

Every sacred name is a shell. Every theological system is a shell. Every tradition, every scripture, every practice, every experience of intensity and devotion is a shell. Shells are not evil. They are necessary. They protect the nut. They point toward the nut. They serve the recognition. But they are not the nut.

The name “Jesus” points toward the embodied revelation of the singular Reality. It is luminous, powerful, and transformative. It is not the Reality itself. The title “Christ” points toward the eternal, anointed consciousness that was perfectly manifested in the Master. It is theologically rich, historically grounded, and spiritually potent. It is not the Reality itself.

Shiva is a shell. Shiva is pure consciousness, self-aware, vibrant, taking every form without being limited by any form. This vision is powerful and profound. It is a pointer. It is not the nut. The “I am” is a shell. The Logos is a shell. Pure consciousness is a shell. All these names, titles, and concepts arise within the awareness-perception of separation and serve to point beyond themselves. They cannot contain the singular Reality.

“I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me.” — Isaiah 45:5

The Lord is the nut. There is none else. There is no God beside Him. The names are not a second. The names are shells. The names point. The names do not possess. The nut possesses nothing, because the nut is all.

The Gospel of Thomas as Nutcracker

Christ’s message and the Gospel of Thomas make this plain. Thomas does not offer a rival system to the Synoptics. It cracks the shell of outer narrative and points inward: the Kingdom is inside you and outside you; the living one is recognised when the interpretation of the sayings is found; flesh and spirit are not two competing ultimate realities.

Even these sayings remain shells. They are luminous, necessary, and still provisional. To treat the Gospel of Thomas itself as the final possession of the nut is to remain stuck in duality — just a more refined shell.

“Jesus said, ‘The Kingdom is within you and outside you.’” — Gospel of Thomas (3).

The Kingdom is within and outside. It is not located in the shell. It is not contained by the shell. It is not possessed by the shell. The shell points. The shell directs. The shell cracks. The shell falls silent. The nut remains.

“Jesus said, ‘Whoever finds the interpretation of these sayings will not taste death.’” — Gospel of Thomas (1).

The interpretation is the recognition. The recognition is the nut. The recognition is the singular Reality. The interpretation is not the possession of a better shell. It is the seeing through of all shells.

Shiva as Pointer

One way to describe a vision of Shiva is a pure, self-aware, vibrant consciousness that takes every form without being limited by any form can serve as a powerful pointer. This hits with the “I am” sayings and with the freedom of non-duality behind everything.

Yet the moment the name “Shiva” is grasped as a second ultimate, or as a competitive alternative to Christ, the dualistic mind has already taken over. The shell is being mistaken for the nut.

Shiva is not a second. Shiva is not a competitor. Shiva is a name. It is a name that, in its deepest register, points toward the same Consciousness that the Gospel calls the Father, the Son, and the Spirit. The name is not the Reality. The name is a shell. The shell is useful. The shell is temporary. The shell must not be confused with the nut.

“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 nut. The Beginning and the End is the nut. The Lord is the nut. The Almighty is the nut. The names are not the nut. The names are shells. The shells point. The shells serve. The shells fall silent.

The Interfaith Question

The insight cuts through the entire discussion: all striving, all outward appearances, all sacred names and systems are oriented — whether they know it or not — toward the one God. To think that our shell – Christian, Thomasine, Shaivite, or COFE-CYEM is the nut, rather than recognising that the nut is present within every perception of the shell, is still to be caught in duality. It is still to be looking at shells.

The Fourth Truth does not require us to collapse the historical differences between the Nazarene and the myths of the Purāṇas, nor does it require us to declare every tradition identical. It simply refuses to grant any of those differences the status of ultimate separation. There has never been a second Reality. The names differ. The forms differ. The experiences of intensity differ. The Reality does not.

Therefore the true interfaith movement is not the construction of a larger, more inclusive shell. It is the recognition that every shell — when it has done its work — is free to fall silent before the one it has been pointing toward all along.

“Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.” — Psalm 90:2

From everlasting to everlasting, the nut is God. The shells are temporal. The shells are provisional. The shells point. The shells serve. The shells fall silent. The nut remains.

The Recognition

Jesus can be likened to the Shiva in the limited sense that both names can function as pointers to the same singular Reality. He cannot be reduced to any single form of that name. Shiva can be contemplated by the Christian as a name that, in its deepest register, points toward the same Consciousness that the Gospel calls the Father, the Son, and the Spirit. Neither name is the nut. Both are shells.

The Gospel of Thomas, the canonical Gospels, the Shaivite texts, and every sincere interfaith reflection remain shells. Useful. Beautiful. Temporary. The nut is the living recognition that there has never been a second — that Christ, consciousness, and the one God are not three competing ultimates, but the singular Reality appearing under different names within the field of duality.

When that recognition dawns, the striving ends. The need to defend one shell against another ends. The names can still be spoken, but they no longer command the centre. The centre is the Reality itself.

“And ye shall know the truth, and the truth shall make you free.” — John 8:32

The truth is the recognition. The truth is the nut. The truth is the singular Reality. The truth makes the soul free. The truth frees the soul from the illusion of separation. The truth frees the soul to rest in the nut. The truth frees the soul from the need to defend the shell.

The Truth Stands

All the names — Jesus, Christ, Shiva, the “I am,” the Logos, pure consciousness, the auspicious one — arise as shells. They are real and useful within the field of appearance. They can awaken, purify, and orient the heart. Yet none of them is the nut. The nut is the singular Reality itself: the one Life, the one Consciousness, the one God in whom there has never been a second.

The nut is present within every perception of the shell. The nut is present within every sacred name. The nut is present within every sincere tradition. The nut is present within every heart that is ready to recognise. There has never been a second.

The names differ. The forms differ. The experiences of intensity differ. The Reality does not. The true interfaith movement is not the construction of a larger shell. It is the recognition that every shell — when it has done its work — is free to fall silent before the one it has been pointing toward all along.

Never Lose True Sight – The Garden of Gethsemane and the Veiling of the Light

When most people hear the word Gethsemane, they think of the garden where Jesus prayed on the night before the cross. That historical event is real and important. Yet the deeper meaning of Gethsemane reaches into every sincere spiritual life.

Gethsemane is the name we give to the inner experience when the Light of God seems to disappear. It is the moment when everything feels heavy, when even the closest help seems unavailable, and when the soul feels completely alone. It is the experience of the Light appearing to be covered over — veiled.

Here is the central distinction of this teaching:

Gethsemane is not the Light actually going out. It is the experience of the Light seeming to be hidden.

If the Light of God could truly be lost, even for a moment, then the Fourth Truth would not stand. The recognition is clear: the darkness we feel belongs to the level of experience. It does not create a second reality. God never leaves. The Light never ceases to be.

Three Layers of Meaning

Here we have three distinct layers, and it is important to keep them clear:

1. The Gospel supplies the narrative — the historical night in the garden.
2. The mystical tradition supplies an interior reading — Gethsemane as a deep Soul-state.
3. COFE-CYEM supplies the ontological interpretation — the recognition that even the deepest experience of absence occurs within the Reality that has never been absent.

These three layers are not historically identical. The paper does not claim that Matthew, Mark, Luke or John intended every symbolic meaning that later tradition or COFE-CYEM draws from the story. It simply receives the narrative, listens to the mystical reading, and interprets both through the Fourth Truth.

The New Way to See Self

Everything in the outer world — words, bodies, religious systems, and even our sense of being a separate self — functions like a shell. A shell is not the nut. It is the outer covering that can protect and point to what is inside. The shell is not evil. It is temporary. Its only rightful purpose is to point beyond itself.

The nut is the singular Reality: Christ within, the Kingdom already present, the recognition that there has never been a second.

The shell is everything that appears to separate us from that Reality.

The dualistic mind mistakes the shell for the nut. It builds better shells and calls them salvation. It fights over shells and forgets what they were meant to reveal.

When recognition dawns, the shell is not hated. It is seen for what it is. It may still be used when useful. It no longer commands the centre. The centre is Christ.

“The flesh profiteth nothing: the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” — John 6:63

The flesh is the shell. The spirit is the nut. The words of the Master are spirit and life. They are not shells. They are the recognition itself, spoken in the language of the shell. They point beyond themselves to the singular Reality.

When the Light Feels Hidden

In the Soul-state named Gethsemane the Divine Light feels covered, as if a thick veil has been drawn over the presence of God. The soul feels the full weight of human limitation, fear and sorrow. It can feel like spiritual death — the sense that the inner Light has gone out.

This is not the destruction of the Light. It is the temporary densening of the outer shell so that the soul can fully feel what the dualistic mind has been carrying, and then finally release it.

The ordinary mind sees only tragedy. The Fourth Truth sees something deeper: the One allowing the experience of limitation so that the limitation itself can be known, felt, and then seen through.

“Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.” — Matthew 26:36

The place called Gethsemane is the place of the Soul’s descent. It is the place where the Light appears veiled. It is the place where the recognition is tested. It is the place where the false self is relinquished. It is the place where the cup is drunk.

The Cry of the Shell

The cry “My God, my God, why have you forsaken me?” is the cry of the shell under extreme pressure. The dualistic appearance presses so hard that, for a time, the soul feels as if the Light itself has been lost.

The sorrow is real as an experience — but it is not the final truth.
The veiling is real as an appearance — but it is not the end of the Light.
The feeling of being forsaken is real in the moment — but it does not mean God has actually abandoned the soul.

We honour the experience fully. We do not pretend the pain was not real. At the same time we refuse to let the experience create a second reality. The Light was never truly gone.

“And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?” — Matthew 27:46

The cry of dereliction is the cry of the shell. It is the cry of the Light appearing to have been lost. It is the cry of the recognition appearing to have been extinguished. Yet the Light is not lost. The recognition is not extinguished. The dereliction is the appearance of the second. The Reality is the singular.

Movement of Clarity

Clarity now forms clear sequence:

· Thomas points to recognition: the Kingdom is already within.
· The Shell explains how outer forms can hide what they point toward.
· Gethsemane describes what that hiding can feel like from inside consciousness.
· The Cross is the complete relinquishment of the separate self.
· Recognition / Resurrection is the discovery that the Life was never lost.
· The Fourth Truth states the ontological ground: there has never been a second.

The deepest spiritual crisis is not that separation exists. It is the experience of feeling separate when, in Reality, separation has never existed.

“And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.” — Luke 22:44

The agony is the full pressure of the shell. The sweat is the full yielding of the separate self. The blood is the full offering of the dualistic appearance. The prayer is the full recognition that the One remains.

Necessary Pastoral Word

Gethsemane is not something we are meant to seek or create. Suffering is not a badge of spiritual achievement. The work of Christ is already finished.

Sometimes, when the false self is being relinquished, a person may pass through times of sorrow, emptiness, fear, or the feeling of being abandoned. When those times come, they can be recognised for what they are. But the path is not about trying to suffer as much as Jesus suffered. The path is about recognition.

If a personal Gethsemane appears, it is simply the opportunity to see that even the feeling of being forsaken is still happening inside the Reality that has never forsaken anyone. The sorrow does not need to be worshipped. The darkness does not need to be feared. The Light does not need to be forced back. The separate self does not need to be defended. The Centre has never moved.

“If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.” — Matthew 16:24-25

The denial of the self is the entering of Gethsemane. The taking up of the cross is the bearing of the shell. The following of the Master is the recognition of the nut. The losing of the life is the yielding of the separate self. The finding of the life is the revelation of the singular Reality.

The Simple Truth

Gethsemane is the experience of feeling abandoned — while remaining inside the Reality that has never abandoned anyone. See through the shell, embrace the nut.

The shell can experience abandonment. The nut cannot.
The Light can appear hidden. The Light cannot cease to be.
The separate self can feel forsaken. The Centre has never moved.

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

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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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

Grace, love, and fellowship, be yours today. ✨

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“Upon being given a Bible, President Abraham Lincoln replied, 'In regard to this Great book, I have but to say, it is the best gift God has given to man.”
― Elton Trueblood

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Martin Luther, Lutheran leader, is prompted by a word on prayer in the Sermon on the Mount (Matt 6:5-6) to consider our neighbor’s need. Life is hard, and we must sympathize and help all we can. We must also ever call upon God for help for ourselves and everyone else.

Today, we rightly have disdain for “empathy is a sin”. Are liberals meanwhile encouraging prayer at their rallies?

How can you sympathize with your neighbor in their need?

#christian #memes #giveword #intheword #graceofgod

Today’s thought “Blessed people …” (July 27)

Today’s thought

“Blessed people who trust in God
and share the Good News”

(July 27)

The day before yesterday we made a call for writers. Our Readers Digest and Lifestyle magazine From Guestwriters can do with some more writers on different subjects. We can still do with people who write about family matters, like how to build up a good family life or in present times how to cope with difficulties in the family, make the best our of a newly composed family. We also can do with writers who talk about aspects of environment and who let others also appreciate the wonders of nature. Even telling about what to do in the own garden is an interesting subject where we want to gave space for at From Guestwriters. Nature may receive much more attention, so if you are interested in it, why hesitate writing about it?

We should know that for those who carry God in their heart there are many blessings provided. Those who are willing to share their love for God may count on that God to be with them and to provide them with the means. God is willing to have His eyes on those who want to spread the Name of God and who want to show others that Jesus is the Way to God.

In today’s reading we can see that God is a forgiving God and takes into account that we have regret when we did something wrong and then when we want to do good, He shall be willing to be at our site like He was at the site of the family of David following his sin with Bathsheba and her husband, adultery and murder! God “put away” (2 Samuel 12:13). David’s sin, in the sense he did not suffer the penalty decreed under the law; but he suffered the consequences, his authority with his family had been undermined. What we do wrong we shall have to bear the consequences for, but what we do good shall also be taken into regard. Our good works also count and should be the proof of our faith, because faith without works is death.

The words of Paul come to mind,

“we know that for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28).

We should be fully aware that we are placed on this world with a purpose. God has a Plan and we should come to fit in that Plan. It is up to us to decide if we want to fit in it or not. Each of us has to bear their own responsibility.

Down through the centuries we can see that there have be lots of people who, like the present generation, did not want to know much about the God of gods, and preferred to have their own worldly idols or gods. But we also can see in the past how there where men of God who did not mind to go against the maelstrom and who where willing to offer their soul for the Word of God (Jeremiah 17:5) .They did not stop to warn people around them about the Great Master Maker, the God of gods.

There where also people who where not afraid to warn people that they had not to be like a shrub in the desert, not to see any good come, dwelling in the parched places … salt land, but that there is a better place for those who trust the God of gods and who are willing to look for that spiritual food that can grow under His guidance.

If we are to survive in the “parched places” that surround us we should fix our eyes on the Higher Power and join hands with those who aim for the same treasure, not the treasures of the world but the treasures of the heavens.

Psalms 40:4 The Scriptures 1998+ (4) Blessed is that man who has made יהוה {Jehovah} his trust, And has not turned to the proud, And those turning aside to falsehood.

Psalms 15:4 The Scriptures 1998+ (4) In whose eyes a reprobate one is despised, But he esteems those who fear יהוה {Jehovah}; He who swears to his own hurt and does not change;

In the fear of יהוה , Jehovah the Most High God, we can go up to others and show them the marvels of our Only One True God. It is by letting others know the works of our Creator that they can open their eyes to God. By sharing our thoughts on the master-works of our God we give other people the opportunity to coming to learn our Master Maker.

We should let others know that we trust God more than we trust any person of this world. We should let many around us know that we are much better off to trust God and to build up a good relationship with him so that we can stand strong in this world, where so many hearts are deceitful above all things, and desperately sick.

Let us remain healthy in mind being fully conscious that Jehovah searches the heart and tests the mind, to give every man according to his ways, according to the fruit of his deeds. Let us be able to say like king David

Psalms 40:8-16 The Scriptures 1998+ (8) I have delighted to do Your pleasure, O my Elohim, And Your Torah is within my heart1.” Footnote: 1Ps. 37:31, Ps. 119:11, Isa. 51:7, Heb. 10:7-9. (9) I have proclaimed the good news of righteousness, In the great assembly; See, I do not restrain my lips, O יהוה {Jehovah}, You know. (10) I did not conceal Your righteousness within my heart; I have declared Your trustworthiness and Your deliverance; I did not hide Your kindness and Your truth From the great assembly. (11) Do not withhold Your compassion from me, O יהוה {Jehovah}; Let Your kindness and Your truth always watch over me. (12) For evils without number have surrounded me; My crookednesses have overtaken me, And I have been unable to see; They became more than the hairs of my head; And my heart has failed me. (13) Be pleased, O יהוה {Jehovah}, to deliver me; O יהוה {Jehovah}, hasten to help me! (14) Let those who seek to destroy my life Be ashamed and abashed altogether; Let those who are desiring my evil Be driven back and put to shame. (15) Let those who say to me, “Aha, aha!” Be appalled at their own shame. (16) Let all those who seek You Rejoice and be glad in You; Let those who love Your deliverance always say, “יהוה {Jehovah} be exalted!”

Let us help others to come to find the Way to יהוה {Jehovah} and let them understand that there is no reason at all to be ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written,

Romans 1:16-17 The Scriptures 1998+ (16) For I am not ashamed of the Good News of Messiah, for it is the power of Elohim for deliverance to everyone who believes, to the Yehuḏite first and also to the Greek. (17) For in it the righteousness of Elohim is revealed from belief to belief, as it has been written,

“But the righteous shall live by belief.”1 Footnote: 1Hab. 2:4.

We may trust that the just shall live by faith and that those who respond in the right way to the call of God shall be justified.

The promises of God might not automatically be at work in every life that hears them. Some respond correctly, while others respond improperly. Some enjoy the benefits of God’s promises, whereas others do not. In these two verses, we are given the fundamental response to all that pertains to the gospel of grace. That response is faith. This would certainly include living by the promises of God and following up the tasks given by His sent one, Jeshua (Jesus Christ).

Paul was unashamed of the gospel due to its effective character.

Acts 20:24 The Scriptures 1998+ (24) “But I do not count my life of any value to me, so that I might accomplish my mission with joy, and the service which I received from the Master יהושע {Jeshua}, to bear witness to the Good News of the favour of Elohim.

We at all times should not be ashamed of the gospel of Christ. Every moment of the day we should make use to show others how that gospel is the power of God to salvation. In our daily activities we should show others how we are under Christ and how we love to share that Good News of the coming Kingdom. The good news about Jesus Christ is essentially the grace of God proclaimed to man:

“the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God” (Acts 20:24).

This grace is God’s Power poured out unto the saving of souls. This power is experienced by all who place their faith in the gospel, whether Jew or Gentile:

“for everyone who believes, for the Jew first and also for the Greek.”

It is getting high time that more people let others know that the gospel is really effective, because it holds forth God’s righteousness to sinful man, if he is willing to trust in the Most High Elohim.

“For in it the righteousness of God is revealed from faith to faith.”

By coming to be a guest writer or author for From Guestwriters you too may help to show others the promises of God and how He gives so much beauty to all His creatures.  Look at the birds and other animals around us and see all the beautiful plants. Also by showing others the beauty of nature you can show them the Hand of God.

In addition to initial salvation, the good news of God’s grace includes many other promises from God and it is the task of lovers of God to let them be known also to others who do not see God or do not want to believe in Him.

All of us can help to pave the way and can come a helping hand for constructing a strong church by people who fully want to trust in God by wanting to know and by sharing the truth.

and the truth shall make you free . . . When He, the Spirit of truth, has come, He will guide you into all truth” (Matthew 16:18; John 8:32; and John 16:13).

We may count on it that all of these promises are experienced by faith as well, because “the just shall live by faith” – – continually, as well as initially.

Therefore let us respond to God His promises properly and let us not be afraid to take up the task Jesus asked his followers, to spread the Good News.

Please read “Do you have a writer or presenter in you?” and react to it, by giving your candidacy.

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Preceding articles

Sharing your big scriptures for tough times

Man’s own fault and the choice to flee from fear

Belgian Christadelphians 2013 & 2014 in review

Counting sands and stars

Proclaiming shalom, bringing good news of good things, announcing salvation

Salvation, trust and action in Jesus #3 as a Christian

Breathing to teach

Engaging the culture without losing the gospel

The Big Conversation

The Big conversation – Antagonists

Being in isolation #7 Mission work

When having found faith through the study of the Bible we do need to do works of faith

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Additional reading

1. Welcome to “From guestwriters”
2. Guestwriters for you
3. Looking for writers for two Lifestyle Magazines
4. Do you have a writer or presenter in you?
5. Broeders in Christus 2013 & 2014 in review
6. Stepping Toes 2014 in review
7. From Guestwriters 2015 in review
8. Which is worse–works without faith, or faith without works?
9. A Living Faith #3 Faith put into action
10. Our openness to being approachable
11. Daring to speak in multicultural environment
12. Trying to get the youth inspired
13. Preaching to an unbelieving world
14. How do I know if I’m called to ministry?
15. What Should I Preach ?
16. Learn how to go out into the world and proclaim the Good News of the coming Kingdom
17. How should we preach?
18. Preaching by example
19. A Christian has to have eyes and ears and a tongue to use in good ways
20. Preaching Christ Is Not Enough
21. Preachers should know and continue the task Jesus has given his followers
22. Looking for True Spirituality 7 Preaching of the Good News
23. Psst! Spread The Good Word! 
24. Missionary action paradigm for all endeavours of the church
25. From Bibles and other religious writings and those who witness for Jehovah
26. Helping websites to prepare for the last days
27. Christians having the right heart to call others to go to God
28. Ability (part 7) Thought about the ability to grow as a member of the Body of Christ
29. Let us make sure we are not stiff-necked
30. Jehovah’s Witnesses not only group that preach the good news
31. When looking for God or wanting to relate to the Most High Divine God
32. Jehovah steep rock and fortress, source of insight
33. Summer holiday time to knock and ask, and time to share
34. Reflections on Existence and Teaching
35. To proclaim the day of vengeance
36. Go and make disciples of people of all the nations
37. Perishable non theologians daring to go out to preach
38. Go! Proclaim! Testify!
39. Beautiful feet of those who announce the good news

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Further reading

1. Telling the Greatest Story
2. 5 Lessons from the Mission Field
3. Preaching, Prayer, and Danbo
4. Ask these three questions before you preach
5. Preaching as Public Speaking
6. Good news!
7. Do you want the good news or the bad news? — Whale Oil Beef Hooked | Whaleoil Media
8. Top Ten Reasons It’s Cool to Be Christ-like
9. Psalm 64:9 Pondering God’s Work
10. Psalm 139:23
11. Matthew 4:12-23 Follow me and I will make you fish for people
12. “Without cost you have received; without cost you are to give”
13. Proclaim
14. The Wednesday Word: Making too much of Jesus?
15. Proclaiming His Death
16. Stirring the Pot with Grace…

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Related articles

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• His art is a way of ‘meeting with the divine,’ iconographer says
• Life-size replica of Tabernacle of Moses on display in Saline
• How a journalist’s journey to being a secular Muslim in India began at home and in school
• Do Facebook Debates Alienate People and Make More Atheists?
• Sermon: When the World Is Against You, Acts 24
• Give Us This Day Our DAILY Bread!
• The Character of God from the Book of Romans
• From the Explanations of the Psalms by Saint Ambros
• Dreisbach: Founders drew on Bible in quest for independence

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#ApostlePaul #AshamedOfTheGospelOfChrist #AttitudeOfHeart #AuthorOrWriter #Bathsheba #BeingJustified #BringingGoodNews #David #DispositionOfHeart #DoingTheWorksOfGod #FaithAndWorks #FaithApartFromWorks #FamilyMatters #ForgivingGod #FromGuestwriters #GodKnowingTheHeart #GodOfGods #GodSearchingTheHeart #GodSPower #GoodNews #GoodWorks #GospelOfChrist #GraceOfGod #GuestWriter #GuidanceByGod #HandOfGod #HeartOfMan #HeartSearching #HelpNeeded #HelpingEachOther #HelpingHand #HelpingOthers #HigherPower #JustificationByWorks #KingDavid #LifestyleMagazine #LoversOfGod #ManSPurpose #MenOfGod #MessageOfSalvation #Nature #PlanOfGod #PowerOfGod #Proclaim #Proclaiming #PromisesOfGod #RelationshipWithGod #Respond #RespondingToGodSCall #Responsibility #ResponsibilityToGod #RighteousnessOfGod #Salvation #SentOneFromGod #Share #Sharing #SharingGospel #SharingTheTruth #SpiritualFood #SpreadingTheGospel #TakingUpResponsibility #toLiveByFaith #Treasure #TreasuresInHeaven #TreasuresOnEarth #TrustGod #WondersOfNature #WorksOfFaith #WorksOfGod #Writers #Writing

When having found faith through the study of the Bible we do need to do works of faith

When we have found the Word of God and started reading the Bible with an open mind, letting the words come to us like they are written, it shall transform our inner self, if we allow it to do that.

When we do come into the faith, believing in One God and believing in His only begotten son, to be the sent one from God and the Messiah, our saviour, we shall have to take actions. We shall not be able to continue to live like we did before.

Faith demands action. Faith demands works.

We do know that there are lots of pastors who say contrary, but be aware that rabbi Jeshua taught his followers to be prudent and to be alert, doing the right things are otherwise they could miss the opportunity to enter God’s Kingdom.

It is true that we have received the free Gift of the Grace of God by the Blood of Christ. But it is not because we are giving a whitewashing of sins by the ransom offer of Christ Jesus, that we can do whatever we want. No. Once we come into the faith we shall have to do the works of faith. In case we do not do those works of the Law our faith shall be like a dead faith, not bringing us far.

When from our bible reading we got to see that Jesus is the Way and that we have to become one like he is one with God we shall have to work on ourselves to become like Jesus. It shall take many works to come in Christ and becoming “a new creation“. Than the old person has to be set aside and a new person has to take you over, like you are reborn in this system of things, you not any more being of the world but being of God.

Thanks to the sent one from God and God accepting Jesus his offering as a payment for sins, salvation has come over us. But when becoming a Christian we are at a new starting point, saved from the curse of death. This we have to keep so, which shall demand lots of works, keeping ourselves under control.

God reconciled us to Himself through Christ and gave us the ministry of reconciliation. Given a free way now we have to keep our good relationship with This Divine Creator and with His son. That God was reconciling the world to himself in Christ, not counting men’s sins against them does not give us now a free way to continue sinning.  God has committed to us the message of reconciliation.  Therefore we have to be Christ’s ambassadors, as though God were making His appeal through us.  Jesus asked his disciples to go out into the world and to proclaim the Gospel message of the coming Kingdom of God. This is a very important work we do have to do. This we only can do properly when we live according to what we preach.

We implore you on Christ’s behalf: Be reconciled to God and start doing the works of faith.

Let us have a look at what the Bible itself says about Faith and Works.

“17 Wherefore if any man is in Christ, {1} [he is] a new creature: the old things are passed away; behold, they are become new. {1) Or, there is [a new creation]} 18 But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; 19 to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having {1} committed unto us the word of reconciliation. {1) Or [placed in us]}

20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech [you] on behalf of Christ, be ye reconciled to God.” (2 Corinthians 5:17-20 ASV)

“3 For this is the will of God, [even] your sanctification, that ye abstain from fornication; 4 that each one of you know how to possess himself of his own vessel in sanctification and honor, 5 not in the passion of lust, even as the Gentiles who know not God; 6 that no man transgress, and wrong his brother in the matter: because the Lord is an avenger in all these things, as also we forewarned you and testified.

7 For God called us not for uncleanness, but in sanctification. 8 Therefore he that rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you.

9  But concerning love of the brethren ye have no need that one write unto you: for ye yourselves are taught of God to love one another; 10 for indeed ye do it toward all the brethren that are in all Macedonia. But we exhort you, brethren, that ye abound more and more; 11 and that ye study to be quiet, and to do your own business, and to work with your hands, even as we charged you; 12 that ye may walk becomingly toward them that are without, and may have need of nothing.” (1 Thessalonians 4:3-12 ASV)

“2  Count it all joy, my brethren, when ye fall into manifold temptations; 3 Knowing that the proving of your faith worketh patience. 4 And let patience have [its] perfect work, that ye may be perfect and entire, lacking in nothing.

5 But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him. 6 But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed.

7 For let not that man think that he shall receive anything of the Lord; 8 a doubleminded man, unstable in all his ways. 9 But let the brother of low degree glory in his high estate: 10 and the rich, in that he is made low: because as the flower of the grass he shall pass away.” (James 1:2-10 ASV)

“12 Blessed is the man that endureth temptation; for when he hath been approved, he shall receive the crown of life, which [the Lord] promised to them that love him.

13  Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, and he himself tempteth no man: 14 but each man is tempted, when he is drawn away by his own lust, and enticed.
15 Then the lust, when it hath conceived, beareth sin: and the sin, when it is fullgrown, bringeth forth death.” (James 1:12-15 ASV)

“19  Ye know [this], my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath: 20 for the wrath of man worketh not the righteousness of God. 21 Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls.

22 But be ye doers of the word, and not hearers only, deluding your own selves. 23 For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror: 24 for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was. 25 But he that looketh into the perfect law, the [law] of liberty, and [so] continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing. 26 If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man’s religion is vain. 27 Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, [and] to keep oneself unspotted from the world.” (James 1:19-27 ASV)

“1  My brethren, hold not the faith of our Lord Jesus Christ, [the Lord] of glory, with respect of persons. 2 For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing; 3 and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit under my footstool; 4 do ye not make distinctions among yourselves, and become judges with evil thoughts?” (James 2:1-4 ASV)

“8  Howbeit if ye fulfil the royal law, according to the scripture, Thou shalt love thy neighbor as thyself, ye do well: 9 but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors. 10 For whosoever shall keep the whole law, and yet stumble in one [point], he is become guilty of all.

11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law.

12 So speak ye, and so do, as men that are to be judged by a law of liberty. 13 For judgment [is] without mercy to him that hath showed no mercy: mercy glorieth against judgment.

14  What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him?

15 If a brother or sister be naked and in lack of daily food, 16 and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give them not the things needful to the body; what doth it profit?

17 Even so faith, if it have not works, is dead in itself.

18 Yea, a man will say, Thou hast faith, and I have works: show me thy faith apart from [thy] works, and I by my works will show thee [my] faith.

19 Thou believest that God is one; thou doest well: the demons also believe, and shudder. 20 But wilt thou know, O vain man, that faith apart from works is barren?

21 Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? 22 Thou seest that faith wrought with his works, and by works was faith made perfect; 23 and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God.

24 Ye see that by works a man is justified, and not only by faith.

25 And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way? 26 For as the body apart from the spirit is dead, even so faith apart from works is dead.” (James 2:8-26 ASV)

“13  Who is wise and understanding among you? let him show by his good life his works in meekness of wisdom. 14 But if ye have bitter jealousy and faction in your heart, glory not and lie not against the truth. 15 This wisdom is not [a wisdom] that cometh down from above, but is earthly, sensual, devilish. 16 For where jealousy and faction are, there is confusion and every vile deed. 17 But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy. 18 And the fruit of righteousness is sown in peace for them that make peace.” (James 3:13-18 ASV)

“1  Whence [come] wars and whence [come] fightings among you? [come they] not hence, [even] of your pleasures that war in your members?

2 Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not. 3 Ye ask, and receive not, because ye ask amiss, that ye may spend [it] in your pleasures.

4 Ye adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore would be a friend of the world maketh himself an enemy of God.

5 Or think ye that the scripture speaketh in vain? Doth the spirit which he made to dwell in us long unto envying? 6 But he giveth more grace. Wherefore [the scripture] saith, God resisteth the proud, but giveth grace to the humble.

7 Be subject therefore unto God; but resist the devil, and he will flee from you.

8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye doubleminded.

9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

10 Humble yourselves in the sight of the Lord, and he shall exalt you.

11  Speak not one against another, brethren. He that speaketh against a brother, or judgeth his brother, speaketh against the law, and judgeth the law: but if thou judgest the law, thou art not a doer of the law, but a judge. 12 One [only] is the lawgiver and judge, [even] he who is able to save and to destroy: but who art thou that judgest thy neighbor?” (James 4:1-12 ASV)

“7 Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, being patient over it, until it receive the early and latter rain. 8 Be ye also patient; establish your hearts: for the coming of the Lord is at hand. 9 Murmur not, brethren, one against another, that ye be not judged: behold, the judge standeth before the doors. 10 Take, brethren, for an example of suffering and of patience, the prophets who spake in the name of the Lord.” (James 5:7-10 ASV)

“12  But above all things, my brethren, swear not, neither by the heaven, nor by the earth, nor by any other oath: but let your yea be yea, and your nay, nay; that ye fall not under judgment.

13 Is any among you suffering? Let him pray. Is any cheerful? Let him sing praise.

14 Is any among you sick? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 15 and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him. 16 Confess therefore your sins one to another, and pray one for another, that ye may be healed. The supplication of a righteous man availeth much in its working.” (James 5:12-16 ASV)

“19 My brethren, if any among you err from the truth, and one convert him; 20 let him know, that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.” (James 5:19-20 ASV)

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Please do find more articles about works of faith and faith without works:

1. Counterfeit Gospels
2. Daily Spiritual Food
3. To prepare ourselves for the Kingdom of God
4. We should use the Bible every day
5. Seeing or not seeing and willingness to find God
6. Coming to understanding from sayings written long ago
7. No person has greater love than this one who surrendered his soul in behalf of his friends
8. Eternity depends upon this short time on earth
9. May reading the Bible provoke us into action to set our feet on the narrow way
10. May the Lord direct your hearts to …
11. Wanting to live in Christ’s city
12. Act as if everything you think, say and do determines your entire life
13. You cannot change anything in your life with intention alone
14. Leading people astray!
15. Restitution
16. Relapse plan
17. Outflow of foundational relationship based on acceptance of Jesus
18. Our life depending on faith
19. Not trying to make the heathen live like Jews #2
20. Comments to James remarks, about Faith and works
21. Luther’s misunderstanding
22. January 27, 417, Pope Innocent I condemning Pelagius about Faith and Works
23. Romans 4 and the Sacraments
24. Is Justification a process?
25. Justification – salvation is by grace through faith – JI Packer
26. Faith itself not the cause of justification – Louis Berkhof
27. Letter to the Romans, chapter 3
28. Letter to the Romans, chapter 4
29. Additional comments to the 3rd Letter to the Romans
30. Additional comments to the Letter to the Romans 4
31. Which is worse–works without faith, or faith without works?
32. James 2:14-23 — Justified Dynamic Faith & works
33. James 2:24 – You see then that a man is justified by works, and not by faith only.
34. James 2:25. Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?
35. Paul giving notice of the works we have to do
36. The works we have to do according to James
37. A god who gave his people commandments and laws he knew they never could keep to it
38. Our relationship with God, Jesus and eachother
39. The way of salvation
40. A “seed” for the blessing of all mankind would come through the family of Abraham
41. God works faith
42. Faith is the belief that god will do what is right
43. Christ’s ethical teaching
44.  Being Justified by faith
45. Faith is knowing there is an ocean because you have seen a brook.
46. Faith Requires a Basis
47. Walking in love by faith, not by sight
48. Faith Alone Does Not Save . . . No Matter How Many Times Protestants Say It Does
49. A Living Faith #1 Substance of things hoped for
50. A Living Faith #2 State of your faith
51. A Living Faith #3 Faith put into action
52. A Living Faith #4 Effort
53. A Living Faith #5 Perseverance
54. A Living Faith #6 Sacrifice
55. Faith and works
56. Sharing your faith
57. Bearing fruit
58. Observing the commandments and becoming doers of the Word
59. Sow and harvests in the garden of your heart
60. The first on the list of the concerns of the saint
61. Be holy
62. Back from gone #4 Your inner feelings and actions
63. As Christ’s slaves doing the Will of God in gratitude
64. 1 Corinthians 15 Hope in action
65. Chief means by which men are built up
66. Not to play at Christianity
67. To be established in the present truth
68. Control your destiny or somebody else will
69. She who sows thistles will reap prickles
70. Love for each other attracting others
71. When not seeing or not finding a biblically sound church
72. Share your faith
73. Outflow of foundational relationship based on acceptance of Jesus
74. Faith, storms and actions to be taken
75. The longer you wait

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Other related articles

1. True Word Of God
2. We are All a Work in Progress!
3. My Chains Are Gone
4. The Ripple in the Rift
5. The Power of Your Thoughts
6. shortcoming…
7. What does the term, “the sky’s the limit mean to you?”
8. Righteousness pt 7
9. Part 1: Gaze on God and Imitate What You See
10. The New Has Come…
11. Parashat Mishpatim. What is the purpose of mitzvot?
12. A Rant On Atheists and Religious Nut Cases.
13. Dead Faith – James 2:14-18
14. Spiritual Guidance for Feb. 8-14
15. To be joyful is the reward
16. Alive
17. The light and rebirth
18. Reborn
19. Reborn (Insert clever domain name)
20. Regenerate
21. Awkward but Unashamed…
22. Made new through adoption
23. To be reborn to never die
24. Mindfulness of God Part 2 (Bonus)
25. Go Tell It!
26. Bread of life
27. Wisdom brings more wisdom
28. Be Born Anew!
29. They are Reborn
30. Thought for the Day
31. John Chapter 1
32. for us + spirit

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Further related articles

• Hope (poemotherapishoppe.com)
• Scripture Verse of The Week ‘Romans 5 Verse 1’ (mylordmyfriend.com)
• Sin (achristianmeditation.wordpress.com)
• Faith is the Key (heartfixxer.wordpress.com)
• Respect For All (itakeoffthemask.com)
• ‘You Don’t Have to Become Somebody Else for God to Love You!’ (blessedmag2.wordpress.com)
• Joy Unspeakable (mylordmyfriend.com)
• Queering the Christian Experience (daily.jstor.org)
• Won’t Get Fooled Again? Machen on Old-School “Jesus v. The Bible” Liberalism (derekzrishmawy.com)
• Sometimes We Need To Slow Down, Be Still And Recognize….That HE IS GOD (brandinicolejm.wordpress.com)

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