Two Ways to Live: One True Gospel Edition – Christianity 101

Two ways to liveThe Anglicans in Sydney, Australia have a “Script” which they use to present their understanding of the Gospel to new investigators. Called “Two ways to live”, it gives a whirlwind tour of scripture in an attempt to convey a complete soteriology and quickly hammer home the idea that we are all sinners in need of a saviour and that the only way to escape destruction is to accept Christ as lord.

I thought I would put together my own version, which more accurately reflects the Christian message as I understand it. It follows the following sequence:

  1. Incarnation: The Eternal Battle between Good and Evil. The marriage between the created and the uncreated, God and the cosmos, Christ and his church.
  2. The Murder of God: Original sin, Mortal sin and the Unforgivable sin. The great divorce. Cosmic Tragedy, Total Defeat, Hell and Damnation.
  3. Resurrection: Gospel, Good news and a twist ending. Redemption, Atonement, Unconditional Promise, Predestination and Election.
  4. The Way of Salvation: Two ways to live; how will we freely respond to the gospel? The Sacraments.

I think that these four points fairly well capture the entire Gospel story in an easy to understand and remember way. And so here is my version of “Two ways to live”:

Two Ways to Live: Incarnation

Good and Evil

Genesis 1:1: In principio creavit Deus cælum et terram.

In the beginning God created the heavens and the earth.

Two ways to liveIn the beginning there was God and there was nothing else. And out of that nothingness, God brought forth the cosmos and all the myriad created things within that cosmos. God was good, and the creation was also good, as it reflected God’s goodness just as the moon reflects the light of the sun. However the nothingness from whence the creation came was pure evil.

Evil represents the polar opposite of everything that God is. God is the infinitude of being; Evil is the infinitesimal rejection of being, which we refer to as “nothing”. God is freedom and joy and bliss; Evil is darkness and despair and hatred. If God is masculine, then Evil is feminine. All opposites are encapsulated in this fundamental dichotomy between good and evil.

From all eternity and up to the present day and even into the far future, the story of history is the story of the everlasting battle between the good God and the Evil nothingness from which he has drawn out his creation.

Now, there is a fundamental distinction between God and the creation: God is simple, eternal, a perfect unity, infinite, necessary; whereas the creation is complex, temporal, contingent, imperfect, constantly tending back towards the dark and evil nothingness from whence it came. This fundamental duality manifests in all of our lives as two ways to live: do we pursue good or embrace evil?

The Divine Marriage of God and Cosmos

Genesis 2:24: Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh.

At this point in the story there is a twist. From before the foundation of the world, God chose to unite himself to every aspect and facet of his creation in the closest and most profound way possible: He decided to marry it. This divine marriage of created and uncreated realities has at it’s heart the λογος, or 道 of God.

Just as a husband and wife become one flesh in marriage, so too Creation and God become one essence and substance in the divine marriage of flesh and λογος.

John 1:1-4,14: In the beginning was the λογος, and the λογος was with God, and the λογος was God.He was in the beginning with God; all things were made through him, and without him was not anything made that was made.In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.

And the λογος became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father.

Two ways to liveThe λογος entered the world in the form of the man Jesus of Nazareth. In Jesus, Divinity and creation were united perfectly and intimately. Jesus was God, come to the creation in a way that the creation could understand and relate to. Jesus came as a bridegroom, and the entire creation was his bride to be. The New Testament refers to Jesus’ bride as “The Church”. The church is not merely a building; it is not merely a group of people; it is the entire cosmos, adorned with beauty and being prepared for the wedding feast after which God will receive it into the marriage bed he has prepared, and envelope it in an infinite love that is so wonderful and elevated that no poet or bard could possibly capture it in song or verse.

Ephesians 5:21-33: Be subject to one another out of reverence for Christ. Wives, be subject to your husbands, as to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, and is himself its Saviour. As the church is subject to Christ, so let wives also be subject in everything to their husbands. Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the church to himself in splendour, without spot or wrinkle or any such thing, that she might be holy and without blemish. Even so husbands should love their wives as their own bodies. He who loves his wife loves himself. For no man ever hates his own flesh, but nourishes and cherishes it, as Christ does the church, because we are members of his body. “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” This is a great mystery, and I mean in reference to Christ and the church; however, let each one of you love his wife as himself, and let the wife see that she respects her husband.

So God came to us – his creation – in the form of a man, and proposed marriage. Like an inflamed, infatuate young lover, he sings to us “I love you with all my heart, soul and mind. So I pray from the depths of my being: Would you please return my love?”

The eternal battle between good and evil thus takes the form of an infatuation between the Lover and his loved. God tries to woo the world over, but how will the nervous, young and timid creation respond? There are two ways to live; will we choose the good path or the bad path?

Two Ways to Live: The Murder of God

Two ways to liveAs it turns out, the creation rejects God’s romantic overtures in the most definite way possible. God came to us with open arms and proclaimed his undying love, but we responded by torturing him, spitting on him, nailing him to a cross and leaving him to die.

This was the ultimate tragedy. This represented the defeat of God by his creation. The conclusion to the everlasting struggle between good and evil had been revealed: Evil won.

In the marriage of God and creation, God willingly bound his own fate to the fate of his lover, and the creation found itself united to God. They had become one flesh, so whatever happened to God happened to the creation, and whatever happened to the creation happened to God. And God had just been murdered, therefore the creation also became infected by death, decay, destruction, sin. The entire creation became destined for total annihilation and everlasting damnation.

Christ’s bride, terrified by God’s flaming love for her, rejected his overtures and flew away, hiding in the isolation of the outer darkness. This final and ultimate rejection of God’s love has many names: Mortal Sin, Original Sin, The Unforgivable Sin.

Two ways to live

It is the original sin because it was the one fault from which springs all the death and decay in the world, as well as our tendency towards the darkness and Hell which drags us down like magnetism and gravity.

It is the mortal sin, because it is the sin which leads to death. All men sin, and all men die. Every sin is a repetition of the crucifixion. Every sin represents the murder of God. God comes to us and says, “I love you, please love me back”, but we sin again and again, and in doing so, continue to drive the nails into his hands, feet and heart.

It is the unforgivable sin, because what could we possibly do to recover from such a sin? The only one who has the power to forgive us has been left hanging dead and helpless on a cross. God is dead, there is no other who remains to forgive us. God is dead and by the divine marriage we are doomed to die with him, cursed to pain and suffering and torment for all of our days as we spiral further and further down into the lake of fire and outer darkness, until at the very end of the torments we finally cease to exist altogether.

By killing God, we had judged him and sentenced him to the worst fate: the deepest depths of Hell, the most unspeakable tortures of the lake of fire, and the desolations of the outer darkness. At the end of it all we sentenced him to annihilation and non-existence. But our marriage to God means that all of us are doomed to the very same fate.

This sin represents the total defeat of the good, cosmic tragedy, the most brutal divorce, and the victory of Hell over our good and loving God. Nothing remains to look forward to. The future is bleak darkness, full of nothing but hatred, death and war. There were two ways to live, and we chose the bad one.

Two ways to live

Two Ways to Live: Resurrection

Two ways to live

But behold, there is a twist ending to the tale. Jesus rose from the dead! Death could not hold him and Hell could not contain him! He rose to new life, a new and glorified life from which he could never die again! Right as it seemed that evil and the demonic powers had achieved their victory over God, and right as God experienced the full depths of the consequences of our sin and rejection; he miraculously snatches victory from the jaws of defeat and turns the tables around completely.

This is called the “Gospel”, or “good news”. This is the core message that Christians proclaim. God is victorious! Hell has been defeated once and for all! The love of God is so powerful and seductive that ultimately the creation cannot escape it, even despite our most definite rejection.

O Death, where is your sting?
O Hell, where is your victory?

Christ is risen, and you are overthrown.
Christ is risen, and the demons are fallen.
Christ is risen, and the angels rejoice.
Christ is risen, and life reigns.
Christ is risen, and not one dead remains in the grave.

For Christ, being risen from the dead, is become the first-fruits of those who have fallen asleep.
To him be glory and dominion unto ages of ages. Amen.

We refer to this glorious event as the “Redemption”, because this is where God “bought back” his lost bride. God has paid the price that must be paid, in order to win back the affections of his bride. He loved us so much that he was willing to descend to Hell and the terror of non-existence for the sake of his marriage to his bride, the Church.

Two ways to live

This price being paid, we also refer to this event as the “Atonement”, because it is the event which restored all things to how they should be. Once again there is love and joy between God and his creation, because by his resurrection he has secured the rewards of eternal life for us all.

This was also the moment which secured the “Predestination” of all things to heavenly glory. We have moved from one of the two ways to live to the other: Where before all things were set on a path towards Hell, destruction, desolation, darkness and torment; now all things are set on a path towards Heaven, Joy, Bliss, Love, and divine Relationship. There is a single destination to which the entire creation moves: God himself, the bridegroom who eagerly awaits to consummate his marriage with his bride.

God became man so that man might become God

The entire creation and everything within it thus becomes “elect”. Just as Jesus became the reprobate man, the creation that dwells within him also experienced reprobation. However just as Jesus became elected to heaven and glory, the entire creation that dwells within him is also elected to heaven and glory and beatitude.

God will not abandon anyone or anything. His love for his bride is relentless. He intends the salvation of the entire cosmos and everyone and everything in it. He will not rest until every one in the creation has returned his love.

To seal the deal, God has prepared an unconditional promise of salvation, which he desires to speak to every individual soul. However he requires our cooperation in order to spread the message.

Two Ways to Live: The Way of Salvation

Sacrament and Struggle

God has prepared the sacraments as a concrete way for us to come to him and return his love. In baptism, he washes us clean from all our sins and promises us that he forgives us for our mortal, original, unforgivable sin against him. In confession, he reiterates that promise, because sometimes we forget God’s love and forgiveness as we go through life and need to be reminded. In confirmation, he seals us with his Holy Spirit, which serves as a promise and guarantee that he will never ever abandon us. In the Eucharist, he gives us the gift of eternal life and unites himself to us in a marriage feast in which we literally feed on him. In the Last Rites, he prepares us for our most dangerous journey; the journey from life to death, from this earthly life to the terrors of Gehenna.

Phillipians 2:12-13: Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling;for God is at work in you, both to will and to work for his good pleasure.

Two ways to live

We are predestined to victory in the war, but we may yet fall in the battle. We still have free will; God will not force himself upon us despite his relentless, burning love. Even though he promises that he will love us forever and never abandon us, and even though he has infallibly secured the eternal glory of every creature, we may yet persist in our rejection. We may continue to drive the nails into Christ’s hands, we may continue to repeat and reiterate the mortal sin that doomed the world to damnation.

God calls us to repent of these sins, for we have been bought by his blood already. While it is true that one day everyone will achieve heaven, he is not going to carry us there against our will. God requires our free cooperation. So why wait? Why procrastinate the task of striving towards heaven? Why not repent and love God and Neighbour now? There are two ways to live: God draws lines in the sand, and one of those lines is death: If we haven’t responded to God’s love by the time we die, a fiery fate awaits us; the very same fiery fate that God himself endured to save us. It does no good to procrastinate the task of repentance. Far better to strive now, while we are alive. Salvation is guaranteed, but salvation is not automatic. God will not carry us to heaven, or force us to love him. We must walk the path on our own.

God will not save you without you

-St Augustine

Two ways to Live

Two ways to live

So finally we come to the classic two ways to live. Will you accept Christ as your Lord, saviour and bridegroom? Will you return the love of God? Will you do your best to submit to his guidance and strive for his holiness? Or will you instead continue living as your own king, pointlessly rebelling against the God who loves you? Such rebellion is indeed pointless, because it is foreordained that God will win you over in the end. So will you continue to procrastinate your repentance? Or will you seize the day and run the race to heaven?

God’s love has conquered, is conquering, and will conquer. Join the winning team; become a Christian today.

The Grammar of the Trinity and the East/West Divide

In Christian theology, there are two fundamental perspectives from which one can analyse the trinity: the immanent (or ontological) trinity and the economic trinity. The immanent trinity is concerned with the essence of God as he is in himself, apart from creation, whereas the economic trinity is all about describing the trinity as it relates to creation. Catholic theologian Karl Rahner codified what has come to be called “Rahner’s Rule”, namely, “The immanent trinity is the economic trinity”. We don’t have two distinct trinities here: they are simply different perspectives on the same divine reality.

When approaching the trinity in Christian theology, there are also – broadly speaking – two broad perspectives that appear to contradict each other. The eastern church holds to one while the western church holds to the other. The eastern perspective tends more towards monarchism of the father and subordinationism of the son and spirit, whereas the western perspective is saturated with commitment to a strict divine simplicity which dissolves almost all distinctions between the divine persons.

This post aims to argue that both positions are true, and the key to understanding how they are compatible is to take the eastern view as a description of the economic trinity and the western view as a description of the immanent trinity.

The Western/Immanent Trinity

The immanent trinity is a transcendent and abstract thing to think about, and it is best described using the rules of grammar and linguistics. Our starting point is the statement in the first epistle of John that “God is love”.

Love is a verb – a transitive one – and as such it stands in need of a subject and an object. How is it possible that God can be love? Is he the person doing the loving? Is he the one being loved? Is he the love itself?

The mysterious answer is actually “all three”. If God is love, then God must be simultaneously Subject, Verb and Object. However, in order for this love to truly be love, the Subject and the Object must be distinct from each other, otherwise it would not really be love, and would instead reduce to masturbatory narcissism.

So we have three hypostases: The lover (who is the subject), The one being loved (who is the object), and the love itself (who is the verb). We can use all of this to go ahead and lay down a Trinitarian formula:

  1. The Lover is Divine
  2. The Loved is Divine
  3. The Love is Divine
  4. The Divine Lover is not the Divine Loved
  5. The Divine Loved is not the Divine Love
  6. The Divine Love is not the Divine Lover
  7. There is only one Divinity

However, these three hypostases sound quite different from to the “Father”, “Son” and “Spirit” of traditional Christian theology. What is the relationship? The answer is that “Father”, “Son” and “Spirit” are the three persons of God, whereas “Lover”, “Loved”, and “Love” are the three hypostases of God. There is a difference between a hypostases and a persona, and if this difference has not been explicitly recognised by the tradition up to now, it is definitely implicit in the writings of the fathers.

The most fitting way to map the above formula onto the traditional scriptural and theological terminology is to assign the Father to the Lover, the Son to the Loved, and the Spirit to the Love. However with respect to the immanent trinity, due to divine simplicity and perichoresis the three hypostases are completely interchangeable. So it becomes possible, for example, to assign the Father to the Love, the Son to the Lover, and the Spirit to the Loved. In other words it doesn’t particularly matter which particular divine person occupies the role of which particular divine hypostasis: due to simplicity and perichoresis all of the divine persons can and do occupy all of the divine hypostases simultaneously.

There is some nuance however: When we speak of the person of the Son occupying the “Lover” hypostasis and the person of the Spirit occupying the “Loved” hypostasis, it necessarily follows that we must speak of the person of the Father occupying the “Love” hypostasis. This is necessary because while it is true that, for example, the person of the Father is simultaneously all three of the Lover, the Love, and the Loved hypostases; whenever we speak of him occupying one hypostasis it can only be in relationship to the other two. In this way, when speaking of the person of the Father as the Lover hypostasis, we must necessarily speak of the person of the Son as either the Loved hypostasis or the Love hypostasis. We must follow this grammatical rule when speaking about any of the divine persons.

A Higher Abstraction

It is possible to go deeper. The trinity when analysed in terms of hypostases is – in it’s most pure and abstract sense – fundamentally and simply a pure “Subject, Object, Verb” relationship. The verb need not necessarily be “love”, for we do not only speak of God as a lover, but also as a creator, a redeemer, a sanctifier, and so on. The trinity is – to borrow terms beloved by computer scientists – polymorphic and generic. With this in mind, the Trinitarian formula can be abstracted to the following:

  1. The Subject is Divine
  2. The Object is Divine
  3. The Verb is Divine
  4. The Divine Subject is not the Divine Object
  5. The Divine Object is not the Divine Verb
  6. The Divine Verb is not the Divine Subject
  7. There is only one Divinity

We need only supply one of many relevant divine verbs, and we will have a formula which provides a deep insight into the immanent trinity. For example, God is a creator, a lover, a saviour, a sanctifier, a judge and so on. In such a way, all of the following ways of understanding the trinity are valid:

  1. The Uncreated (Subject or Father), Begets/Creates (Verb or Spirit) the Word/λογος (Object or Son).
  2. The Essence (Subject or Father), Emanates (Verb or Spirit) the Energies (Object or Son).
  3. The Saviour (Subject or Father), Saves (Verb or Spirit), the Lost (Object or Son)

There is rich theology in these formulas: For example according to this analysis the Son is the damned reprobate who suffers death, Hell and the full punishment for sin, and the Father is the one who saves him from Hell, death and damnation.

Furthermore, an implication of divine simplicity is that all of these different verbs and ways of understanding God are in actual fact univocally equivalent. In this way, God’s act of creation just is his act of love and both of these just are his act of salvation. When God begets the son, he simultaneously judges him, saves him, loves him, sanctifies him and so on.

The general rule is that the Father is the Subject, the Son is the Object, and the Spirit is the Verb, but this rule only becomes strictly enforced when we move to the economic trinity, as we will see shortly. When speaking of the immanent trinity, it makes just as much sense to call the Spirit the Saviour of the Father and the Son the act of Salvation itself. As mentioned, any of the divine persons can occupy any of the divine hypostases when it comes to the immanent trinity. The relationship between person and hypostasis only becomes locked down when we move to the economic trinity.

The Eastern/Economic Trinity

In the East, the theologians are adamant that the Father enjoys a monarchy which the son and spirit simply do not share. This is encapsulated in their firm rejection of the western Filioque clause added to the creed of the Latin church. According to this view of the trinity, the three divine persons cannot just bounce back and forth between the three divine hypostases willy nilly: instead they each have their rightful place and position in relationship to each other.

This is all quite intuitive. For example consider the following: Would it make sense for the Son – who is begotten – to beget the father – who is uncreated? Things start to sound contradictory and silly very quickly at this point.

In the western analysis, It makes sense that the spirit proceeds from both the father and the son because any of the divine persons can occupy any of the divine hypostases. There is 1. the one who sends, 2. the act of procession, and 3. the one who proceeds. The father could be any of those three hypostases, the son could be any of those three hypostases, and the spirit could be any of those three hypostases. According to the divine simplicity and perichoresis of the immanent trinity, it would be just as true to claim that the father proceeds from the spirit, or the son proceeds from the father. Any of the persons could proceed from any of the other persons, as the three persons are interchangeable in the immanent trinity.

But this is not so in the eastern analysis. Once we start pondering the economic trinity, perichoresis and simplicity no longer apply with the same force. When it comes to the economic trinity, the trinity is still a Subject, Verb, Object relationship, however in the eastern analysis the Father is always the Subject, the Spirit is always the Verb, and the Son is always the Object. In the economic trinity, there isn’t any distinction between a divine hypostasis and a divine person.

The reason this is important is because the economic trinity is the point where the creation comes into play, and if these strict distinctions are not observed, the Trinitarian grammar devolves to the point where one encounters crazy and triggering statements such as “The creation created the creator”.

Christ and Creation

Now, in order to proceed further and demonstrate how the economic trinity links up with the immanent trinity we need to introduce a little Christology.

15 He is the image of the invisible God, the first-born of all creation; 16 for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities—all things were created through him and for him. 17 He is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the first-born from the dead, that in everything he might be pre-eminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

According to Paul, there is an intimate relationship between Christ and Creation. Christ is not merely one man, Jesus of Nazareth, but seems to have much more cosmic significance. In fact, Christ seems to be the summary of the entire cosmos. There appears to be some sort of equivalence between Christ and the creation. In this post I don’t aim to tease out all of the nuances of this passage, but for the sake of continuing the argument lets assume a very strict correspondence between the second person of the trinity and the creation.

In this way, saying that the Father begets the Son is basically the same as saying that God created the cosmos, and so the cosmos becomes one way of thinking about or referring to the second person of the trinity.

It is a fundamental principle that there is a distinction between creator and creation, so if all this is true, then it makes sense that the Father alone should be referred to as God, and not the Son or the Spirit. If you examine the early creeds, the writings of the earliest church fathers, and the letters of Paul; you will see this theology reflected in the way that they never straight up refer to Jesus as “God”. Instead, they always say “One God, the Father, and one Lord, Jesus Christ”.

The surprising (and contentious) conclusion here is that only the Father is God in the economic trinity, and not the Son and the Spirit. It is helpful to deploy some metaphysical categories to tease out exactly what is going on here. Many of the church fathers speak of “the three persons/hypostases and the one being/essence”. One detail of the discussion that tends to be forgotten these days is that the first hypostasis just is the being and essence of God. The Father is the being of God, while the Spirit is the nature of God – where a nature is simply a summary of the attributes and associated actions of a being – and the Son is the effect of God. Now, in the immanent trinity, obviously both the Father and the Son are divine, because the effect of God (the Word) shares in the being of God (the Father) by divine simplicity and perichoresis. However in the economic trinity, the being of God (the Father) is completely distinct from the effect of God which in this case is the creation (cosmos).

We end up with a situation where the Father is the one God, and the son is the creation, and there is a strict distinction between them. The Spirit is the nature of God, and a summary of all the attributes of the Father. The actions of God are mediated through this nature and the effect is the cosmos and everything in it. There is a pious Islamic theological opinion that God has infinite attributes: this makes sense under the preceding analysis, because every observable effect in the creation must correspond to a unique attribute-with-action in the nature of God (the Spirit). Infinite effects implies infinite actions implies infinite attributes.

So in the economic trinity, you have one God (the Father) and his nature (the Spirit) and the creation (the Son). The persons are not free to roam from hypostasis to hypostasis in the economic trinity. Furthermore the grammar requires us to speak of the Father alone as God, and refrain from attributing that label to the creation (the Son) or the divine attributes and actions (the Spirit).

Conclusion

And yet Rahner’s Rule states that the economic trinity and the immanent trinity are the same trinity. The implication is that the perichoresis and simplicity of the immanent trinity “bleed in” to the economic trinity, and that the entire creation is therefore  permeated with the divinity of God, at which point “theology of creation”
becomes Christology, and we have to analyse the relationship between λογος and κοσμος in the same way that theologians analyse the relationship between God and Jesus of Nazareth. The cosmos is simultaneously created and divine, and this needs to be construed in the theological language of dyophysis and miaphysis, just as in the Christological debates of centuries past.

I will hazard a stab at a formula to summarise the situation in closing: The creation is the λογος in complexity, and the λογος is the creation in it’s simplicity, and both of them may be referred to as the Son of God, or the second person of the trinity.

The Epistle to Elder Ritchie

Hi Elder Ritchie,

There’s a lot to say and it’s hard to know where to start, so I’ll just start with a definition of the Gospel.

“Gospel” is a loaded word which gets thrown around by Christians of every variety all the time, but it’s rare for people to actually slow down and ask “what exactly is the Gospel anyway?” There are many different gospels on offer (Including the LDS “restored Gospel”), and all of them are true, but some are more true than others. When evangelising, you need to be clear exactly which of these gospels you are trying to convey and impart, because how you convey a gospel depends on which gospel it actually is. It is important to remember that “Gospel” literally just means “Good news” or “Glad tidings”, and keeping this in mind can help you to spot whether someone’s gospel is not quite right, because invariably it won’t actually be “good news” if you analyse it closely.

You are already familiar with the LDS restored gospel (more familiar with it than I am). I’ll attempt to roughly summarise it (forgive me for butchering the nuances here):

Mankind was created good and innocent in the beginning, but our first parents rebelled against God and were condemned to death. Jesus came and atoned for our sins in the garden of Gethsemane. He founded a church which was meant to carry salvation to the world. Unfortunately that church apostatised and the true faith was lost until the 1800s when the church was restored by Joseph Smith. The good news (gospel) is that now it is possible to be saved by joining this restored church. All you need to do is be baptised, live a good life, be sealed in the temple, experience the endowment ordinance, follow the word of wisdom and so on. Failure to meet these conditions is akin to rejecting the offer of salvation, and may either reduce your heavenly glory to one of the lower kingdoms, or perhaps even condemn you to the outer darkness for all eternity with the sons of perdition.

You may have also encountered the “evangelical protestant gospel” in your time as a missionary. This gospel goes roughly something like the following:

Mankind was created good and innocent in the beginning, but our first parents rebelled against God and were condemned to death (or everlasting torture in Hell, depending on the temperament of the evangelical in question). However the good news (gospel) God sent Jesus to take the punishment in our place on the cross. Now, all you need to do to be saved is believe in Jesus! It doesn’t even matter whether you are a good person any more! However failure to believe in Jesus will result in the original punishment remaining over you and so if you don’t believe in Jesus before you die you will have to suffer death (or everlasting torture).

There are other gospels too. The catholic one is quite similar to the LDS one, just that the ordinances are a bit different.

Whereas the most true gospel that I’ve encountered goes something more like this:

We all experience evil, suffering and death. Sometimes it gets so bad that the word “Hell” is appropriate. This is the fundamental problem that needs to be solved, and WE have to solve it, because no one else will. However paradoxically, we are totally unable to solve it. The good news (gospel), is that there is a happy ending to the story: no matter how bad things get, we can have faith and hope in the promise that everything is moving towards God himself, and in God there is only light and no darkness, no evil, no suffering. God himself guarantees a happy ending for all of us. The gospel is basically this promise, with some qualifying attributes:

  1. Antinomianism: there’s nothing we really have to “do” in order to secure this happy ending, because God himself has already secured it on our behalf, and he promises it to us unconditionally. We don’t have to follow the word of wisdom, or sharia law, or Jewish law, or secular law, or any law.
  2. Universalism: God loves the entire creation and everyone and everything in it. His promise applies to everyone, regardless of whether they are a saint or a sinner, a Mormon or a Muslim, a Catholic or Protestant. God promises to save and glorify every single soul.
  3. Pluralism: All truth is God’s truth, and all religions and philosophies and world-views are 100% true in their domain. Islam is the one true faith, but so is Catholicism, Calvinism, Atheism, Islam and Mormonism. All religions are 100% true. Every aspect of every religion also contains the gospel promise embedded in it, and it is the evangelists job to extract it.

There are also some caveats, to balance out those three happy attributes

  1. Expensive Grace: God doesn’t just carry us to heaven while we are sleeping. He requires us to work extremely hard to bring it about. In order to walk the path to the promised happy ending, all of us have to be made perfect, and perfectly follow the divine law of love (i.e., Love God, Love neighbour, Love self). This is something we must do with our own free agency, however the good news (gospel) is that God guarantees that we will succeed, even though the task seems impossible. He promises that he will never leave us, no matter how dark it seems or how hard it gets or even if we end up in Hell or the outer darkness: God will stand by our side and never abandon us, giving us the strength to keep fighting even when all is eternally lost. The law of love is not written in books or church traditions or moral philosophy: it is written directly on our heart, and speaks to us through our conscience. If you listen to your conscience, God will speak and guide your actions from moment to moment. In this way you will know when you have done right and when you have done wrong and you won’t need any priest, pastor or bible to tell you it.
  2. Evangelism is essential: God is going to save the world, but he uses believers to do it. His promise needs to be spread to the ends of the earth, and all people need to hear it and trust it and become full of joy and love. “But how can they believe if they have not heard? and how can they hear if they have not been told? and how can they be told if no one is sent to them?” If we believe the gospel and are saved, but then don’t overflow with love and compassion for those who are still wandering in the darkness, this is the height of selfishness. If we are truly perfect in love, we need to spread that love to the world, starting with our own families, friends and community, and then all the way to the other side of the world.
  3. Great Apostasy: All religions and philosophies are 100% true, however every single one of them is missing the point. None of them teach the true gospel, because all of them are institutions, and the lifeblood of institutions is money, and money is the root of all evil. Imagine me standing out the front of the congregation and preaching this stuff. Many people would have hard hearts and be offended. “You don’t have to pay your tithe. You don’t actually have to follow the word of wisdom” etc. This message is the message that saves, but it is not in the interest of institutions. Furthermore, at the top of every institution is a demon (Paul talks about this in his letters). Fallen angels are the ones calling the shots right now. Every government, religion, and organisation is guided by a demon behind the scenes. We must respect the truths of all religions, while also remembering that not a single one of them clearly proclaims God’s divine promise unadulterated.

Based on all of this, here are some practical principles for living the gospel and spreading the gospel:

  1. Every law is good. Despite the fact that we don’t have to follow any law but the divine law of love, religious laws are still good and helpful, and if you follow them, you will receive unique blessings and graces. For example, the word of wisdom is good. If you refrain from tea and coffee, your life will be blessed, I guarantee it. Similarly, Sharia law requires you to abstain from pork, and this is a good thing to do, even if it isn’t obvious why at first. If you want to understand why refraining from pork is a blessing, you have to try it. It’s the same with abstaining from drugs, alcohol, tea, coffee. People who don’t do it don’t understand the amazing blessings and graces. The only way to understand is to take the plunge and dive into it. Basically you can take any list of “Do and do not” laws from any religion or governing authority, and there will be legitimate blessings from following those rules. However it is important to remember that our salvation in no way depends on following these rules, and they are therefore fundamentally optional.
  2. Become all things to all people. When spreading the gospel, you are not trying to “convert them to your religion”. You are simply proclaiming the divine promise, on behalf of God (and sometimes in the name of Jesus, if you are talking to a Christian). If they fail to trust the promise, then they remain in the darkness. However if they fail to trust the promise, it’s not their fault: it’s your fault, because you were unable to proclaim it to them in a way that penetrated to their heart and soul. The solution is to get into the other persons shoes as much as possible: If you want to save a catholic, you need to become a catholic. if you want to save a Muslim, you need to become a Muslim, and i mean that as literally as possible: you need to follow sharia law, pray five times a day, say the Shahada, honestly believe that Muhammad (pbuh) is the final prophet of God, etc.You need to pray the same way they pray, believe the same things they believe, do the same things they do, talk the way they talk. Because once you have done this, you are “one of them” and they will listen to you when you speak the promise. If you fail to do these things, the encounter will always be a combative one, because you are the Christian and they are the Buddhist, and there is no common ground between you, and then your proclamation of the promise will fall flat. The strategy i describe is exactly the strategy that Saint Paul used on his missionary journeys. He “became a Greek to the Greeks, so as to save the Greeks, and a Jew to the Jews, so as to save the Jews”. He also “put himself under the subjection of every law, so as to save those who are under those laws, even though he himself is not bound by any law but the divine law of God”. Remember when he was in Athens converting the Greeks? He didn’t quote bible verses at them; he quoted their own scriptures, poets and philosophers. In the same way, to proclaim the gospel to a Muslim, you have to quote the Quran, not the book of Mormon. But remember the gospel promise is pluralistic: It can be found everywhere once you have eyes to see it, and once you see it in Islam, you can lead Muslims to it using their own faith. Once you see it in Buddhism, you can lead Buddhists to it using their own faith. Besides, people are more likely to become Mormons if you are willing to convert to their religion first.
  3. Handling contradictions: Whenever you encounter a philosophy or world-view that appears to fundamentally contradict your own, follow the following rule: Seldom affirm, never deny, always distinguish. You should never, ever think in your heart “you are wrong” towards someone. You should instead always think “I don’t understand what you mean” and keep asking honest questions. Usually they are on to something and if you keep digging, you’ll be rewarded with wisdom and it always fits with what you already believe. This is also a practical implication of “become all things to all people”: how can you do that if you insist on disagreeing with someone? Basically, there is almost never any good reasons to disagree in a discussion. Instead you should always seek deeper understanding and keep asking questions until the link between your view and theirs becomes clear.

I have said a lot already, so in closing I’ll just ramble on a bit about the gospel promise a bit more.

The resurrected Christ IS the gospel promise and the gospel promise IS God. There is a strict equivalence. So whenever you proclaim the promise to someone, you are actually verbally giving God (Christ) to them. This is quite profound. Because if they truly trust the promise when you proclaim it, this just is faith in God. And consider what it would look like if you trusted such a promise: Infinite happiness, joy and bliss forever and ever, for you and all your loved ones. If you actually believe this, it changes how you see the world right now. It’s almost as if the lights come on throughout the whole creation. “I was blind but now I see”. When you trust the promise (i.e., believe in God) You taste the joy of the happy ending right now. You overflow with joy and become a light in the dark. Proclaiming the promise looks different in every case however, because every person is different. This is why we must become all things to all people. If i need to proclaim the promise to a Buddhist, it is essential that I am able to proclaim it in Buddhist language. If i am to proclaim it to a catholic, i need to be able to proclaim it in catholic terminology. And for this very reason, real evangelism occurs in the context of friendship. It’s not often possible to proclaim the promise correctly and save someone in a 5 minute conversation. You need to walk with them for a long time, together meditating on the promise and addressing each other’s doubts and concerns, learning from each other. We can do the best we can out on the street with random passers by, but the real deep conversions happen in long conversations between friends, over many years. Friendship is very important.

Anyway, i have to run off to class! Sorry for sending such a long email, but despite the pure beautiful simplicity of the gospel, it is always hard to put into words. But always a joy. Stay in touch!

Prophecy Fragment #9 – Impassable, Immutable Love

After the hour of None on the final day of Advent on the 2018th year since the incarnation of our Lord, the Spirit of God came to me and spoke:

I cannot force you to love me,
But I can promise you that I love you,
And that I will never stop loving you,
That I will never cease willing your good.

And I know myself perfectly,
So I know this love perfectly,
And I know that it cannot fail,
I know that it is omnipotent,
I know that it must and will conquer.

No matter how far you run from me,
I will pursue.
No matter where you might hide,
I will find you.
No matter how much you beat me and spit on me,
I will forgive you.

Who are you to think you can defeat such love?
Do you really think you can escape my embrace?
Do you really think you can reject my overtures?
Do you honestly believe that if you reject me, I will reject you?

I cannot force you to love me,
But I can guarantee that you will,
Because I promise that I love you,
And I am certain that I always will.

Roman Catholic Novus Ordo Latin Rite Sunday Mass at Saint Fiacre’s Leichhardt – “Cannibalism and Human Sacrifice”

As a Roman Catholic, I have the obligation to attend mass on Sundays, and the privilege of attending mass every day of the week if I so choose. Every day all around the world, Latin Catholic parishes offer the sacrifice of the mass. My local parish of St Fiacre’s Leichhardt is no exception.

The sacrifice of the mass is as mysterious to outsiders today as it was 2000 years ago. Rumours of Catholics engaging in cannibalism have proliferated down through history to the present day, as tales of the faithful “eating flesh” and “drinking blood” on Sundays are whispered among those who are not on the inside of this the worlds biggest cult.

But what actually happens behind the doors of a Catholic church during mass?

The Divine Liturgy

Catholics have a very high view of liturgy. Liturgy is basically whatever a group of people does when they come together. Buddhists have liturgy, Muslims have liturgy, Christians have liturgy. However unlike their evangelical brethren – whose liturgy might simply consist of singing a couple of songs, passing around the collection plate and listening to a painfully long sermon – Catholics consider their liturgy to be inspired and literally the Word of God. Catholics believe that God the Holy Spirit is active during the liturgy and divinely reveals himself through the prayers and movements.

IMG_1074.JPGWhen asked why we should believe that the bible is inspired and that God speaks through it, evangelical Christians never have a good response. They are generally brought up to believe in the inspiration of scripture as axiomatic, something not to be questioned or doubted. When pushed on this point, some evangelicals end up apostatising as they realise that “their house is built on sand”, which is to say that their faith has absolutely no rational, reasonable, logical grounding, instead resting entirely on blind faith.

Not so with the Catholic! When a Catholic is asked why the bible is inspired, he can confidently respond with “Because we read it during the liturgy, and if the liturgy is inspired then the bible is too.” Why is the liturgy inspired? That’s a question for another time, but let it be said that the answer is closely related to the holy tradition of the apostolic succession of bishops that stretches back in time all the way to the apostles and the Godman, Jesus Christ himself.

So what is the liturgy, often referred to as “the mass” all about? What actually happens?

The first thing to be grappled with when entering into a mass is the liturgical calendar. The liturgical calendar determines which prayers are to be said on any given day, which portions of scripture are to be read, which psalms are to be recited, as well as the liturgical colours that the priest must wear and the church must be decorated with. Every little detail of the mass is scripted out according to the particular day and liturgical season.

Today just so happens to be the first Sunday of the season of Advent, according to the Novus Ordo Latin Liturgical Calendar. As such the priest wore purple vestments, and certain parts of the church were decorated in purple.

Leichhardt parish is run by the Capuchin Friars. The Capuchins are a group of monks in the Franciscan “mendicant friar” tradition. Mendicant friars are essentially monks who live in the towns and cities, ministering to the average citizens and the poor. In comparison to this there are the “Cloistered monks”, who are monks that isolate themselves from the world, living either in solitude as hermits or in community with each other in monasteries, where they pray all day long.

IMG_1076St Fiacre’s Leichhardt does not have a choir or organ, and musical accompaniment to the mass is provided by members of the Neo-Catechumenal way with guitars and singing (The Neo-cats are another recently formed subgroup within Catholicism who have adopted a somewhat more Charismatic approach to the faith).

Catholics who adhere to “traditionalist” strands of Catholicism often object to the presence of guitars during the liturgy, claiming that it detracts from the reverence and sacredness appropriate to such an important event. There is a cultural battle being waged within the church between the Charismatic and Traditionalist parties for control of the mass, with many Catholic publications labelling the situation as a “crisis”. The traditionalists want to see more Latin, more Gregorian chant, a return of the organ. The Charismatics want to see more English, more modern music, drums and guitars, less scripted movements and more spontaneous prayers.

Aside from the presence of guitars, and a distinct lack of Latin during the liturgy, St Fiacre’s strikes me as a more conservative, traditional parish.

The Liturgy Begins

The Introduction

As the clock strikes 9:30am, some small hand held bells are shaken as a signal that the mass has begun. Everyone stands up as the priest walks up to the altar, and the entire church recites what is called the “Entrance Antiphon”; a short extract from the psalms. Today this was from Psalm 24:1-5:

To you, I lift up my soul, O my God.

In you, I have trusted; let me not be put to shame.

Nor let my enemies exult over me;

and let none who hope in you be put to shame.

After this, once the priest has taken his position before the altar, he recites the Trinitarian formula “In the name of the Father and of the Son and of the Holy Spirit” and makes the sign of the cross with his hand. The congregation follows his motions and at the conclusion of the gesture respond with “Amen”.

The priest continues:

The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.

To which the people simultaneously and cheerfully respond:

And with your spirit!

The priest goes on:

Brothers and sisters, let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries.

This is followed by 15 seconds of silence, during which it is expected that everyone attempts to bring to mind their failings and imperfections over the past week, so as to bring them to God and ask for forgiveness.

Eventually the silence is broken as the priest intones the first words of an ancient prayer, the confiteor. The congregation joins in and together everyone recites:

I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned, in my thoughts and in my words, in what I have done and in what I have failed to do,

at this point everyone strikes their chest three times in coordination with the words that follow:

through my fault, through my fault, through my most grievous fault; therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God.

After this, the priest delivers what is called a “general absolution” as he says

May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.

And the congregation responds with “Amen”.

IMG_1072After this, the most ancient part of the liturgy is recited, the Kyrie. The priest chants “Lord, have mercy” and the congregation mirrors his words. He then chants “Christ have mercy” and once again the congregation repeats the invocation. Finally he again chants “Lord, have mercy” and once again the congregation returns the same phrase back to him.

The introduction of the liturgy is concluded with what is called a “collect”. The priest says “Let us pray.” and then follows this with a prayer which is unique to that day of the liturgical year. On this particular day, the first Sunday of Advent, the prayer read as follows:

Grant your faithful, we pray; almighty God, the resolve to run forth to meet your Christ with righteous deeds at his coming, so that, gathered at his right hand, they may be worthy to possess the heavenly kingdom. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

Immediately the congregation says “Amen” and everyone returns to a sitting posture.

The Liturgy of the Word

At this point what is known as the Liturgy of the Word begins. This is the part of the mass where sections of scripture are read, psalms are prayed and the homily is delivered. This is the part of the mass which imparts inspiration to scripture. If not for this part of the mass, the bible would just be another book. But instead, by virtue of the fact that scripture is read during this section of the liturgy, all of scripture is considered to be inspired.

On a Sunday, there is one Old Testament reading, one New Testament reading, a psalm, and a section from one of the four Gospels. The readings today were Jeremiah 33:14-16, Psalm 24:4-14,  1 Thessalonians 3:12-4:2 and finally some sections from Luke 21.

After each reading, the reader (sometimes called a “lector”) pronounces “The word of the Lord” to which the congregation responds “Thanks be to God”. After the Gospel reading, the congregation instead responds with “Praise to you Lord Jesus Christ”

The congregation sits during the readings, but stands for the Gospel reading, and prior to commencing the reading everyone makes what is known as the “Solemn sign of the cross”. This is a threefold cross motion where you first cross your forehead with your thumb, then cross your lips, then cross your heart. It is a more intense version of the usual sign of the cross.

For the Psalm today, the guitarist set the psalm to music by strumming a Spanish tune and singing the words. The congregation entered into the “Call and response”, reciting the response line at the appropriate intervals.

IMG_1077After all of these readings and liturgical songs, everyone takes their seat as the priest mounts the pulpit to deliver a short homily.

Catholic Sunday homilies typically only last for 15 minutes, which is a stark contrast to the 40-60 minute sermons that are heard in evangelical communities. Today’s homily was about the true meaning of Christmas, and how the modern secular world has completely distorted the ancient holiday into an excuse to engage in an orgy of materialistic spending.

Once the homily had concluded, the priest resumed his throne behind the altar and silently sat, allowing the congregation to spend some time praying and processing what had been said.

After a short time, the priest rose from his seat and launched into the Apostles creed, with the congregation following along:

I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God the Father almighty; from there he will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

After this, a member of the congregation ascended the pulpit and started reciting prayerful petitions, asking God’s favour for the parish, the church, the poor and suffering and the world. As she concluded, the liturgy of the word was brought to an end.

The Liturgy of the Eucharist

At this point we arrived at the heart of the liturgy. It has attracted many names throughout history, including “The Lord’s supper” and “The heavenly banquet”. This is the core of the mass. It is supposedly exactly equivalent to the moment where Christ offers himself to the father for the sins of the world, thus securing the salvation of the entire cosmos. If you go to church and witness the Liturgy of the Eucharist, it is helpful to understand the significance of what you are looking at: you are beholding the salvation of the cosmos, before your very eyes you are seeing it happen and the drama is unfolding in front of you on the altar.

The priest whispers some quiet prayers (which are otherwise spoken audibly if you attend a weekday mass) and then addresses the congregation:

Pray; brethren, that my sacrifice and yours may be acceptable to God, the almighty Father.

To which the congregation in perfect unison responds:

May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church.

The priest continues:

Accept, we pray; O Lord, these offerings we make, gathered from among your gifts to us, and may what you grant us to celebrate devoutly here below gain for us the prize of eternal redemption. Through Christ our Lord.

And the people all say “Amen”.

At this point the mass enters into the Eucharistic prayer; the most ancient part of the liturgy, stretching all the way back to St Peter himself.

The Lord be with you.

And with your spirit.

Lift up your hearts.

We lift them up to the Lord.

Let us give thanks to the Lord our God.

It is right and just.

It is truly right and just, our duty and our salvation, always and everywhere to give you thanks, Lord, holy Father, almighty and eternal God, through Christ our Lord.

For he assumed at his first coming the lowliness of human flesh, and so fulfilled the design you formed long ago, and opened for us the way to eternal salvation, that, when he comes again in glory and majesty and all is at last made manifest, we who watch for that day may inherit the great promise in which now we dare to hope.

And so, with Angels and Archangels, with Thrones and Dominions, and with all the hosts and Powers of heaven, we sing the hymn of your glory, as without end we acclaim:

Holy, Holy, Holy Lord God of hosts. heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.

At this point the entire congregation kneels, as the priest enters into the Canon of the mass, the most important prayer of the entire proceedings, which is believed to have the power to change the essence of the bread and wine on the altar into the body, blood, soul and divinity of Jesus Christ.

To you, therefore, most merciful Father, we make humble prayer and petition through Jesus Christ, your Son, our Lord: that you accept and bless these gifts, these offerings, these holy and unblemished sacrifices, which we offer you firstly for your holy catholic Church. Be pleased to grant her peace, to guard, unite and govern her throughout the whole world, together with your servant Francis our Pope and Anthony our Bishop, and all those who, holding to the truth, hand on the catholic and apostolic faith.

Remember, Lord, your servants and all gathered here, whose faith and devotion are known to you. For them, we offer you this sacrifice of praise or they offer it for themselves and all who are dear to them: for the redemption of their souls, in hope of health and well-being, and paying their homage to you, the eternal God, living and true.

In communion with those whose memory we venerate, especially the glorious ever-Virgin Mary, Mother of our God and Lord, Jesus Christ, and blessed Joseph, her Spouse, your blessed Apostles and Martyrs, Peter and Paul, Andrew, and all your Saints; we ask that through their merits and prayers, in all things we may be defended by your protecting help.

Therefore, Lord, we pray: graciously accept this oblation of our service, that of your whole family; order our days in your peace, and command that we be delivered from eternal damnation and counted among the flock of those you have chosen.

Be pleased, O God, we pray, to bless, acknowledge, and approve this offering in every respect; make it spiritual and acceptable, so that it may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ.

On the day before he was to suffer, he took bread in his holy and venerable hands, and with eyes raised to heaven to you, O God, his almighty Father, giving you thanks, he said the blessing, broke the bread and gave it to his disciples, saying:

TAKE THIS, ALL OF YOU, AND EAT OF IT, FOR THIS IS MY BODY, WHICH WILL BE GIVEN UP FOR YOU.

IMG_1073After invoking these words, the priest picks up the wafer and holds it above his head for the congregation to worship and adore, because it is believed that with these words, the bread is no longer bread: it has become the very body of Jesus himself. God in the flesh, dwelling among us.

The priest then drops the Eucharist back onto the altar and falls down in worship. The congregation follows suit.

When the priest rises, he continues the long and lofty prayer:

In a similar way, when supper was ended, he took this precious chalice in his holy and venerable hands, and once more giving you thanks, he said the blessing and gave the chalice to his disciples, saying:

TAKE THIS, ALL OF YOU, AND DRINK FROM IT, FOR THIS IS THE CHALICE OF MY BLOOD, THE BLOOD OF THE NEW AND ETERNAL COVENANT, WHICH WILL BE POURED OUT FOR YOU AND FOR MANY FOR THE FORGIVENESS OF SINS. DO THIS IN MEMORY OF ME.

Once again the priest holds up the chalice that earlier contained wine, now believed to have literally become the blood of Jesus. The entire congregation silently adores and worships for a short time, before the priest returns the chalice to the altar and prostrates, with the congregation following in the motion.

When the priest rises, he intones the words “The mystery of faith” and the congregation responds with

Save us, Saviour of the world, for by your Cross and Resurrection you have set us free.

The priest returns to the long canon prayer:

Therefore, O Lord, as we celebrate the memorial of the blessed Passion, the Resurrection from the dead, and the glorious Ascension in o heaven of Christ, your Son, our Lord, we, your servants and your holy people, offer to your glorious majesty from the gifts that you have given us, this pure victim, this holy victim, this spotless victim, the holy Bread of eternal life and the Chalice of everlasting salvation.

Be pleased to look upon these offerings with a serene and kindly countenance, and to accept them, as once you were pleased to accept the gifts of your servant Abel the just, the sacrifice of Abraham, our father in faith, and the offering of your high priest Melchizedek, a holy sacrifice, a spotless victim. In humble prayer we ask you, almighty God: command that these gifts be borne by the hands of your holy Angel to your altar on high in the sight of your divine majesty, so that all of us, who through this participation at the altar receive the most holy Body and Blood of your Son, may be filled with every grace and heavenly blessing.

To us, also, your servants, who, though sinners, hope in your abundant mercies, graciously grant some share and fellowship with your holy Apostles and Martyrs: with John the Baptist, Stephen, Matthias, Barnabas, and all your Saints; admit us, we beseech you, into their company, not weighing our merits, but granting us your pardon, through Christ our Lord. Through whom you continue to make all these good things, O Lord; you sanctify them, fill them with life, bless them, and bestow them upon us.

IMG_1075The priest then picks up both the chalice and the Eucharist and holds one above the other as he recites:

Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honour is yours, for ever and ever.

This is followed by what is called the great amen. The entire congregation does a long, loud, triumphant, drawn out “Amen”.

The priest returns the Eucharist and the chalice to the altar and invites the congregation to recite the lords prayer.

Once this is completed, the priest commands the congregation to give each other the sign of peace. At this point everyone turns to their neighbour and shakes their hand or performs some other friendly gesture, while saying “Peace be with you”.

Soon after this, the priest launches into the agnus dei, another ancient prayer, and the congregation joins in:

Lamb of God, you take away the sins of the world, have mercy on us. Lamb of God, you take away the sins of the world, have mercy on us. Lamb of God, you take away the sins of the world, grant us peace.

Everyone kneels once again, as the priest breaks the large Eucharistic host in half and holds it up for all to see, saying:

Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb.

To which the congregation responds by beating their chests and reciting the prayer of the centurion:

Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.

At this point the priest consumes the Eucharist, confirming that the sacrifice has been accomplished.

Music is performed as everyone lines up to receive their own portion of the Eucharist. It is a very serious and reverent moment, as the devout congregation believes that they are truly and legitimately eating God.

Once everyone has returned to their seats, the priest enters into the concluding rites:

Let us pray:

May these mysteries, O Lord, in which we have participated, profit us, we pray, for even now, as we walk amid passing things, you teach us by them to love the things of heaven and hold fast to what endures. Through Christ our Lord.

Amen.

The Lord be with you.

And with your spirit.

May almighty God bless you, the Father, and the Son, and the Holy Spirit.

Amen

Go forth, the Mass is ended.

Thanks be to God.

And with these words, the Divine liturgy comes to a close and the parishioners slowly pack up and filter out, ready to get on with the rest of their Sunday.

Conclusion

IMG_1079So what actually happened? In essence, the perfect sacrifice of Christ on the Cross was offered up to God the Father by God the Son, and the entire congregation was drawn into this movement by the work of God the Holy Spirit. The Priest served as Christ’s physical hands during the liturgy, and returned to being just another bloke once the liturgy had concluded. Blood was drunk, flesh was eaten, under the form of Bread and Wine. Salvation was sought, salvation was given. The entire cosmos was redeemed and saved.

All things come together during the mass. It is the pinnacle and turning point of history, where before we were falling head first into Hell, now we are flying at full speed towards Heaven. How great it is to witness the securing of salvation before you eyes. What a beautiful blessing. It’s a wonderful experience if you appreciate it, and I highly recommend it to everyone.

The World Mission Society Church of God: “I Spent a Night in the Apocalyptic Korean Cult of God the Mother”

Approaching The Lair of The World Mission Society Church of God

I spent a night with an apocalyptic cult – The World Mission Society Church of God. aka The cult of God the Mother.

One block away from St Barnabas Broadway Anglican church in the middle of Sydney sits the World Mission Society of God. Their building had nothing particularly interesting about it: it just looked like any other business centre full of small company offices that you might pass in that area of Sydney. There were no sinister vibes as I walked up to the front door.

What lay inside was a slightly different story.

world mission society church of godMy phone buzzed as it received an SMS: “Please call me or text me when you get in here. Thanks Alex.” Their enclave needed a swipe card to enter. After a short wait the Deacon of the Church came down to collect me.

This Deacon who I was talking to volunteers his time to evangelise, lead the service, run bible studies and so on. He claims to not be paid a cent by the organisation. He explained he works as a chef outside the “church”.

I’m not sure what the situation looks like the further you go up the hierarchy, but I assume that the big dogs at the top of the World Mission Society Church of God receive significant cash flow from the lower ranks, such as this small gathering I was about to witness.

Memories of Previous Encounters with The World Mission Society Church of God

I was ushered into the cult’s office, which is essentially a refurbished apartment.

I had been here once before, during my first extended bible study with these people. I remembered how at that first meeting, we flipped back and forth through scripture for 3 hours straight, as another Deacon took me on a grand tour of this cult’s unique interpretation of the bible. I recall how during that meeting it took 90 minutes for me to catch on to where the study was heading: I could tell that the deacon was eventually going to do the grand reveal and claim that the founder of his church is Jesus come again. I waited another 90 minutes with baited breath: “When is he going to say it? When is he going to say it?”

When he finally dropped the bomb, I was so battered and exhausted from flipping back and forth in his bible that I could barely register a response. A lethargic “that’s interesting, I’ll have to think about it”, is all I could muster. The Deacon stared at me earnestly, clearly praying hard silently, praising God that he had found someone so receptive, and imploring him to lead me to the right path (ie. praying that I would convert to their church).

After that first bible study, I started inviting representatives from this cult to come and visit my house and continue chatting with me. Over the weeks that followed they lead me through their unique positions. Certain doctrines stood out:

  • The Jewish Passover, eclectically fused with the Christian Lord’s Supper features prominently in their thinking. In their understanding, the end of the world is upon us and observing the Christian Lord’s Supper on the date of the Jewish Passover is the only way to escape the coming inferno.
  • They believe in a Modalist Trinity. They think that God the Father, God the Son and God the Holy Spirit are all the same person, just manifesting themselves in different ways at different times of history.
  • They believe in two distinct Gods. The first God is the Modalist amalgamation of the Trinitarian persons, who they generally refer to as “God the Father”. The second God is “God the Mother”. This cult escapes all the biblical commands to observe strict monotheism by invoking the principle in Genesis 2:24 that when man and woman are united in marriage they become “one flesh”.
  • They believe that both of their Gods have become incarnate one or more times. God the Father incarnated once 2000 years ago as Christ Jesus, and his second coming occurred on 13 January 1918, when he reincarnated as Christ Ahn Sahng-hong, a Korean minister of a breakaway Seventh Day Adventist church who died on 25 February 1985. God the mother incarnated on 29 October 1943 as a Korean woman called Jang Gil-ja who is still alive to this day.
  • The second coming of Christ is identified with the Holy Spirit, and this cult believes that Christ Ahn Sahng-hong is in actual fact the Holy Spirit.
  • They hold to a naive understanding of the classical protestant doctrine of “Sola Fide” – faith alone – and they have a particularly strange and seemingly arbitrary soteriology. They think that prior to Jesus’ coming a person had to believe in God the Father, by the name of YHWH, in order to be saved. They hold that once Jesus had come, we had transitioned from the age of the father to the age of the son, with the implication being that it is no longer sufficient to believe in the father alone in order to be saved, but you must believe in the son too. They believe that in 1918, with the birth of Ahn Sahng-hong, we entered into the age of the Holy Spirit, and of course it is now no longer sufficient to simply believe in Jesus; a person must confess Christ Ahn Sahng-hong in order to be saved. I have not yet been able to establish how such a wacky and naive “Faith alone” soteriology is compatible with the cult’s insistence that one must observe the Jewish Passover in order to be saved.

In between the bible studies with members from this cult, I would encounter missionaries on campus at the University of Sydney where I study. One particular missionary from Korea stands out in my memory. He struck me as incredibly stubborn, angry, fundamentalist and close minded, convinced that he had the truth and the rest of the world is lost and not to be trusted. I remember him blindly quoting scriptures at me during our brief discussion, attempting to shut me down by biblical fiat.

I asked him why I should trust the bible. He answered that it contains many prophecies, all of which have come true. I found this entirely disputable, but it didn’t seem like it would be fruitful to push him on the point. He insisted that his cult is the only church on earth today which observes the Passover. I rolled my eyes and responded that the Roman Catholic church observes it every single day, but he didn’t want to hear it and just resumed firing bible verses at me as if that would prove him right.

I concluded that he wasn’t actually trying to convince me of his position; he was trying to convince himself. His strategy of rote learning bible verses and regurgitating them during conversation was like a drug that would sustain the illusion that his position rested on solid ground.

I asked him if he realised that God the Mother was a living woman. He responded that yes he knew that, and he has even met her in person. I was intrigued and asked him what she was like; he leant back with an offended expression, superior posture and with an indignant voice stated “She was like God!” I was amused, and let the conversation flow onwards.

Research Into the Cult of God the Mother

world mission society church of god I began to do some research into the origins of their movement.

Who really was this Christ Ahn Sahng-hong character anyway? What I discovered didn’t exactly mesh with the information I was receiving from the cult first hand.

I discovered that Ahn Sahng-hong was simply a disillusioned parishioner of the Seventh Day Adventist church in Korea. In true protestant spirit, he simply got up, left, and started his own church. The church he founded was not all that different from the SDA church that he had abandoned. At no point during his life was he reported to have claimed that he was the second coming of Christ, and there is nothing in his extant writings which indicates he himself and his early followers thought of him as anything less than a simple preacher and teacher.

At one point while he was alive, some of the members of his church started worshipping a woman called Um Sooin, claiming that she was God the Mother and that Ahn Sahng-Hong was Jesus come again. These members were expelled from his church, and Ahn Sahng-Hong wrote a scathing critique and rebuttal of their views.

Upon his death in 1985, there was an immediate schism in the church he left behind. Some people wanted to conservatively follow the direction that he had set the church on before his death. Other people wanted to deify him as God and reintroduce the concept of God the Mother. The first group – lead by his son – split off as the “New Covenant Passover Church of God” the second, larger group went it’s own way and has adopted a variety of names, including “Witnesses of Ahn Sahng-hong Church of God” and “World Mission Society of God”.

A Brief Lesson Before the cult’s Liturgy

We entered the apartment, where there were rows of chairs arranged in the living room facing a pew and a television. A couple of people were sitting in the pews. We greeted each other and I was keen to chat, but I was whisked away to one of the bedrooms which had been done up as a little conference room. The Deacon sat down at the table and launched into a pre-prepared lesson.

“God’s people should fully observe the commandments of God”, he proclaimed. I immediately thought to myself “Sounds like some sort of spin on the old heresy of saving yourself via good works and keeping the law“. We began to go on another tour of scripture. It struck me that these people take the bible incredibly literally, and don’t pay much heed to the literary context of the verses that they focus on.

This particular study was all about idolatry, with a particular focus on Christian crosses being a most grievous violation of the second commandment. “The Cross does not save us, the Passover does” he said. This was the first of many times the Passover would be mentioned tonight. “Most Christians think that you must worship the cross to be saved” he said, making me wonder how he could be so deep in his own cults doctrines that he could be so misinformed as to what the wider Christian world believes.

We read 1 Corinthians 11:4-7, using the NIV translation. I noticed that this church only uses the NIV and enquired why. The Deacon responded that the NIV is optimal because it easy to understand. So much for sticking to the original Greek!

1 Corinthians 11:4-7 is a part of the new testament where Paul commands women to cover their hair during church services. Most Christian communities take that command to be a historical one – appropriate to a certain time and place – observance being optional today. However these guys take it literally and seriously.

“So wait, why exactly do you do this?” I asked, hoping that he would give me some actual logical reasons. “Because the bible says so.” is the only response I received. I internally shook my head.

We flicked to Revelation 14:1-3. He explained to me that 144000 people would be saved without having to die, whereas “the multitude” are those who are saved but die before the second (or should I say third?) coming of Christ, at which point they will resurrect. Apparently this special group of 144000 people will ascend to heaven bodily, just like Jesus did, and will have something the Deacon mysteriously referred to as “creation power”, as well as judge angels and demons.

The Deacon highlighted the fact that the 144000 saved people are said to be singing a “new song”. He claimed that their church knows this song, and regularly sings it. I was intrigued, as I had never heard any doctrine similar to this before.

The World Mission Society Church of God Service Starts

8pm had arrived, so we returned to the living room and I took a seat at the back, next to a Nepalese guy. I noticed that the congregation was strictly gender-segregated: All the women sat on the right and wore veils, while all the men sat on the left. There was a young looking boy sitting on the men’s side, he looked about 12 or 13.

world mission society church of god

The service started with everyone simultaneously reciting the “teachings of mother”

  1. It is more blessed to give love than to receive, as God always gives love.
  2. When we give glory to God, the glory returns to us.
  3. A beautiful mind has no hate, and brings forth a perfect love.
  4. As Abraham was blessed with the better when he gave in for his nephew Lot, so we are blessed more greatly when we give in for our brothers and sisters.
  5. Being arrogant means wanting to be served.
  6. Though others do not work, we should not complain but do our work faithfully. Having the mind of a master allows us to work with pleasure and ease.
  7. Arrogance comes from a mind full of complaint. When we serve God always with gratitude in our hearts, complaint and arrogance recede from us, and humility dwells in our hearts.
  8. When we praise brothers and sisters, the praise returns to us.
  9. As the sea receives all the dirt and purifies it, we should have a broad and beautiful mind enough to cover up even the faults of our brothers and sisters.
  10. Whoever wants to be led by the Lamb should become a lamb smaller than the Lamb.
  11. Sacrifice is needed to become a greater vessel.
  12. We should endure present sufferings, for the Kingdom of Heaven is waiting for us.
  13. Even God did not come to be served, but to serve. When we serve one another without wanting to be served, God will be pleased.

This was immediately followed by three hymns from their unique hymn book (302, 66 and 69), suspiciously labelled “A New Song” in reference to Revelation 14. I asked where I could obtain one of these hymn books and was told that they are reserved for members of the cult.

After the singing, the Deacon stood behind the pew at the front and launched into a long prayer. At first I couldn’t tell if it was formulaic or spontaneous prayer, however as he rambled on I realised that he was just making it up as he went along. Certain elements of the prayer contained hints of the cult’s apocalyptic nature, for example he referred to how most people are “deceived by Satan and the false prophet”, to which the congregation all murmured a hearty “amen!”. He concluded the prayer “in the name of Ahn Sahng-Hong yim” and everyone sat down.

The sermon began, although it turned out to be more like a bible study where the leader does all the talking, and the only interaction that the congregation has is to say “amen!” at regular intervals. The topic today was idolatry, “You shall have no other god’s before me”.

The preacher immediately revealed his naive understanding of Sola Fide. “Many Christians believe that you just have to have faith and you will be saved” he claimed. “The irony is that he’s not far from the truth” I thought to myself: most Christians DO believe that you just need to have faith and you will be saved. Most Christians don’t take the time to read up on the deep theology at the core of their tradition, and therefore never comprehend that their naive understanding of Sola Fide is actually deep and damnable heresy. This cult therefore rightly rejects the common distortion of the doctrine that the average Christian is peddling. “But alas,” I thought, “they don’t understand the true doctrine either”.

The preacher directed us to Matthew 22:35-38. He highlighted that the greatest commandment is “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” Then he flipped to 2 Kings 23:25, and noted that the only person who is spoken of as keeping all the commandments of God was King Josiah. Then we read 2 Kings 23:21-23 and once again the speaker emphasised the importance of keeping the Passover.

The speaker was drawing outrageous, creative, illogical links between concepts based on the verses we just read. “How do we keep the greatest commandment?” he rhetorically asked. “By keeping the Passover” he firmly answered. “Amen!” rumbled the congregation. “Is there any other way to be saved?” he asked. “NO!” exclaimed almost everyone in the room simultaneously, followed by lots more “Amen!”.

We jumped to Deuteronomy 6:4-8. The preacher seized on the language used in verse 5 “love the LORD your God with all your heart, and with all your soul, and with all your might.” Noticing the similarities between that and previous verses we had just read, the speaker concluded “The greatest commandment of God is to keep the Passover”.

We continued on a whirlwind tour of scripture following this same pattern again and again. First of all we would read a verse, then the preacher would ask some rhetorical question about what we need to do to be saved, and the answer would always be some variant on “we must keep the Passover” followed by lots of “Amen!” from the crowd.

At one point, the preacher asked “What happens to those who don’t keep the Passover?” and interestingly he completely waffled on the answer, rather than just being straight up and confessing that they will burn in hellfire forever and ever.

Hints of Extremism

About halfway through the sermon, things started to get weird.

“Who hates the Passover the most?” the preacher queried. “Satan” muttered the congregation. “How will Satan tell us not to keep Passover?” he asked. “Indirectly, through enticements and temptations” he immediately responded.

This was a prime example of brainwashing tactics. The preacher was convincing his flock that if anyone objects or disagrees with his doctrine, they are equivalent to Satan.

He flipped to Deuteronomy 13:1-5, and I started to get uncomfortable as he continued to take what it said dangerously literally. “What should we do with false prophets and those who disbelieve?” the preacher asked. “The bible says to kill them!” he confidently proclaimed. “Satan always tries to destroy the Passover” he claimed, “We can see it in history!” I was getting very edgy at this point, as the preaching seemed to be moving towards expounding extremist ideology.

We flipped to Isaiah 24:1-6, a classic Armageddon text which describes the chaos and terror as the world comes to an end. “Why were these people damned?” the preacher asked. “Because they broke the law and failed to keep the Passover” he staunchly stated.

I realised that these people are experiencing a dramatic tunnel vision, as they are utterly convinced that the world is about to go up in eschatalogical flames and they are freaking out trying to work out how to escape such a fate. They have a cult-level sense of urgency and are single-mindedly  convinced that following the Jewish Passover is the only way to escape the coming calamity. “We share the good news” the preacher intones, “because this is how we escape the destruction.”

The End of the Cult Service

The sermon concluded around 8:45, and we moved on to the tail end of their informal evangelical-esque liturgy. Another hymn was sung (song 70), as the collection bag was passed around and the congregation contributed their tithings.

After the tithing song, a sister was called to the front to deliver the closing prayer. Once again I couldn’t tell if it was spontaneous or formulaic, but the content was remarkable. Lots of petitions were addressed to both the father and the mother, I got Gnostic vibes as she repeated “Thanks for saving us from this sinful and evil world” twice. Some sort of doctrine of pre-existence was briefly hinted at.

As I listened to this prayer, I was struck by how simplistic, primitive and unsophisticated these people were. Their faith was not particularly reflective, and involved simply taking the bible as literally as possible.

After her prayer, the entire congregation together recited a formulaic prayer in Korean. Unfortunately I’m not sure what was said and don’t have access to the text or a translation. (Update 23/5/19: I discovered that it was the lords prayer, but slightly tweaked to reflect their worship of “God the Mother”)

With that, the service was finished. All of the women immediately removed their veils and people began to pack up and go home. The Deacon approached me and asked me to delete the photos I had taken inside the building that day. “What have they got to hide?” I wondered to myself.

I hung around for a little longer and tried to interact with some of the people, but they all seemed highly brainwashed and incapable of actually holding a conversation. Eventually I left and walked home. I made it home alive, happy that I managed to survive the experience. I intend to continue meeting with their missionaries, and hope to visit their main church out at Blacktown next time.

Appendix: Summary of the The World Mission Society Church of God liturgy

  1. Communal recitation of the 13 “Teachings of Mother”
  2. Three hymns, two sitting and one standing
  3. Deacon leads with an opening prayer in spontaneous format
  4. The core Bible study and sermon
  5. Hymn, and collection of tithings
  6. Sister delivers a closing prayer in spontaneous format
  7. Entire congregation recites a formulaic liturgical prayer in Korean

The songs that were sung were all heavily tailored to express the cults unique theology. Far more was sung about “Heavenly Mother” and “Christ Ahn Sahng-hong“, than was sung about the father, Yahweh or Jesus.

 

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Prophecy Fragment #8 – An Apokatastasic Doxology

To the one who calls out to us
from everlasting to everlasting
and whose burning heart relentlessly pursues us
unto the age of the ages;

To him who embraces us
as we burn forever and ever in this lake of fire
and who loves us without limit
as we wander the edge of this outer darkness;

To the perfect lover
in whom all of us live and move and have our being
and who will not cease sending grace
until the last of us submits to sorrow and repentance;

To he who is eternally more eternal than eternity
and infinitely more infinite than infinity;
To the sovereign king who makes all things new
and guarantees that all will be well with the world;

All praise, glory, honour, dominion and victory be yours,
Until all sinners are restored to perfection,
And the evil one himself has confessed you as lord,
And the entire cosmos shines bright with your glorious love.
Amen

Prophecy Fragment #7 – Unfinished poetry

Christians appear on the urban street
Preaching a Gospel to the heathen
Attempting to save us; quite the feat
A message for a privileged elite
I gaze with delight on their mission

I muse to myself; what do they want?
To save me from those infernal flames?
To lead me to that holiest font,
Where love, life overflow as they ought?
But I know the real truth of their games.

More about them; it’s not about me
If they could only score one convert-
How reassuring this is, you see?
And rubbing their hands, laughing with glee
They come and with me, attempt to flirt.

But I won’t have it, no not today
For I know truth; the essence of joy
Whilst they walk in darkness; lost, astray
I only want to show them the way
Their illusions I try to destroy

They ask, “To be saved, what must you do?”
I shake my head. They have no idea.
“It’s really quite simple: God loves you
And not just you, but your family too!”
As usual, love is conquered by fear.

“They don’t believe!”, they loudly protest
“They must be damned and destined for Hell”
“I’m not so sure”, I joke and I jest
“Of all Gods, is that really the best?
There is another, please let me tell.”

The God who is mighty, loving, good
The God who will not abandon us
He who is worthy, worship we should
He who could save us all if we would
And predestined it is to be thus.

For I only want to share my joy
And I do not want to convert you
My evangelism knows no ploy
My faith I treat as more than a toy
Blessed bliss is all I need to woo

And one day I know you’ll understand
That all will be won by hope and love
Secured by Christ, the perfect man
And so we fight with all that we can
And strive, flying to heaven above

Because none will remain in the grave
And Hell and Hades will be empty
And with broken chains, no longer slaves
From sin, death and Satan we are saved
Essence of the Gospel victory

Rejoice, sinner, your end is secure
For this is the core of God’s promise
He can’t fail and we all will be pure
All will be saved: not one soul fewer
Everyone will exit the darkness

Prophecy Fragment #5 – Miscellaneous Scraps

To be perfect in compassion implies that the saint will experience the sufferings of the damned. And so Heaven becomes more painful than Hell. The true saint descends from the Elysian garden and dwells among us, in order to rescue us from the darkness. How can you call it love to bask in glory while your family burns in Hades? How can you call it charity to witness your children roasting in the depths of Tartarus and rejoice at the justice of their agonies? The true saint will descend into hell and deliver salvation to those who most need it.

It simply will not do to invoke “freedom” as the explanation for an eternally populated hell. To choose to thrust your face into an inferno and hold it there despite the infinite pain is an act of slavery to sin and bondage to insanity, not an movement of dignified freedom. The only truly free choice we can make is the choice to accept God; but a stance of rejection never flows from freedom.

Do not call God just, for his justice is not manifest in the things concerning you. Retribution has nothing whatsoever to do with justice; only compassion demonstrates true justice. God does not punish sin, he redeems it. God does not punish sinners, he heals them. God does not damn us, he saves us.

I desire nothing more than to drench the world with compassion. I would send each and every soul a million roses and sing their praises and virtues unto the ages of ages. But the world is not ready for that… The divine love is a consuming fire; it torments and it unsettles; in it’s raw beauty it is blinding; in it’s relentless pursuit it renders us uncomfortable. To truly love God and have him love you back is to be refined in an inferno of intimacy. He promises “I love you, and I will save you”, but we misunderstand these sacred whisperings and run headlong into the outer darkness, full of shame, confusedly rejecting the very source of our life and ground of our being.

True acts of compassion will be unsettling for all involved, but surrender to a certain faith and you will feel pain without suffering, love without longing. Send roses to the king and queen of the cosmos, for you can be sure that they will understand the truth of the matter, and in return they will shower you with glowing embers of divine grace, drawing you up into eternal salvation.

To love and demand to be loved in return is not truly love at all; To love while expecting only persecution and rejection is invincibility; To love with the certainty that ultimately all will be well is heavenly bliss.

“Looking for love” is just “missing the point”. The only place you will successfully find love is deep within your inner self; not “somewhere out there” with all those tantalising, unattainable men and women. Faithfully tap into that inner, immanent divinity, and a flood of compassion and kindness will radiate out into the world, drawing all people towards the beautiful light of a sinless soul.

The Tao that can’t be told; the one who will be whom he will be; speaks through the heart well before he speaks through scripture. Attend to your heart, trust the self behind your self, the divinity transcending all divinities. Blessed are the certain, for they will experience invincible joy.