Comparative Theology on the Nature of the Father - Rejecting the Valentinus Gnostic Heresy and Gnostic Heresy of the Trinity

  

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At 15 years of age, a young man by the name of Joseph Smith entered into a wooded place near his home and prayed. This has become known as the First Vision where Joseph Smith records various religious denominations engaged in preaching and proselytizing individuals. Upon reading James 1:5, he shares that he had determined to seek God for answers to his questions regarding the nature and truth of which denomination to align himself with. He shares:

So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt. It was on the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally. After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak.

Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction—not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being—just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound.

When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him! My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: “they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.” Joseph Smith's First Vision Account

This account is, and the founding principles of the Church of Jesus Christ of Latter-day Saints, has long been the subject of much controversy, attack, and proclamations that Mormons do not teach the God of the Holy Bible. According to Joseph Smith's account, he bore witness of two separate and distinct beings - the Father and the Son, Jesus Christ. Resurrected and glorified with bodies of flesh and bone. This revelation and restored doctrine continues to cause quite a stir among Protestant, Catholics, Orthodox, and Evangelical Christians. They ignorantly appear to hold to the claim that the teachings of God the Father have come down through the centuries without any change.

However, when we thoroughly examine the Old and New Testament passages dealing with the nature of God; one soon discovers that the teaching of modern Christendom is far from Biblical. In essence, through the centuries after the First Century Christians and Apostolic teachings, the nature of God has become a doctrine of abomination and anathema to the teachings of the Bible.

This article will focus on briefly exposing the heretical second Century Gnostic Teaching that prevails in modern Christian Churches today.

COMPARATIVE CHART OF SOME OF THE CHRISTIAN DENOMINATIONS TEACHING ON THE QUESTION OF GOD'S NATURE

The Second Century Gnostic Valentinian teaching on the nature of God is compared to modern Christian creeds. Below are the prominent Christian denomination beliefs on the nature of God.

	Second Century Gnostic Valentinian Teaching Valentinians believed that God is incomprehensible and cannot be known directly. Therefore, he defies accurate description. He is infinite, without beginning or end and is the ultimate origin of all things. He encompasses all things without being encompassed. Everything including the world lies within the deity and continues to be part of it. The Godhead manifests itself through a process of self-unfolding in the subsequent multiplicity of being while maintaining its unity. Valentinians believed that God is androgynous and frequently depicted him as a male-female dyad. This is related to the notion that God provides the universe with both form and substance. The feminine aspect of the deity is called Silence, Grace and Thought. Silence is God's primordial state of tranquility and self-awareness She is also the active creative Thought that makes all subsequent states of being (or "Aeon's") substantial. The masculine aspect of God is Depth, also called Ineffable and First Father. Depth is the profoundly incomprehensible, all-encompassing aspect of the deity. He is essentially passive, yet when moved to action by his feminine Thought, he gives the universe form. Seventh Day Adventist Teaching
	Seventh-day Adventist teach that there is one God: Father, Son, and Holy Spirit, a unity of three co-eternal Persons. God is immortal, all-powerful, all-knowing, above all, and ever present. He is infinite and beyond human comprehension yet known through His self-revelation. God, who is love, is forever worthy of worship, adoration, and service by the whole creation.
	The fundamental truth of the Orthodox Church is the faith revealed in the True God: the Holy Trinity of the Father, the Son, and the Holy Ghost. The doctrine of the Holy Trinity is in reality the declaration of the Christian faith, formulated and pronounced by the Ecumenical Synods of the One Undivided Church. It is impossible for the finite human mind to comprehend objectively the substance of the True God, true worship, and true norms of life. Human reasoning in regard to faith in the Holy Trinity is confined to formulating the truths which already have been revealed in the Scriptures and Sacred Tradition. These truths of the Holy Trinity were formulated by the First and Second Ecumenical Synods in the Nicene Creed and were based on Divine Sources. Eastern Orthodox Teaching The Orthodox Church believes that God is one in substance and Triune in three Persons or Hypostases. The Church pronounces in its lucid liturgical confession: "I confess the Father and the Son and the Holy Ghost, Trinity consubstantial and undivided." In the Holy Scriptures, there are passages recorded to strengthen this belief in the Holy Trinity in which the faith in God is revealed. The Scriptures proclaim "to us there is but one God, the Father" (1 Cor. 8:6); "in him (the Son) dwelleth all the fullness of the Godhead bodily" (Col. 2:9; cf. Matt. 26:63); and, relating to the Holy Spirit, "thou hast not lied unto men, but unto God" (Acts 5:4). This fundamental belief in the Holy Trinity was the subject of all the Ecumenical Synods in which the unchangeable pronouncement on the Holy Trinity was affirmed. They proclaimed primarily that the second Person of the Holy Trinity, the Logos, and the Third Person, the Holy Spirit, are of the same essence, Homoousios, of the Father. In the personal attributions of the Divine Persons of the Holy Trinity, the Father begot the Son and from the Father proceeds the Holy Spirit. The Son, the Second Person of the Trinity, sends the Holy Spirit to guide His Church (cf. John 15:26). The nature and attributes of the Persons of the Holy Trinity are revealed through Jesus Christ. The truth can be reached only by faith, being above and beyond human comprehension.
	Lutheran Teaching The Being who made the world and man and to whom man is responsible. Man's knowledge of God falls into 2 broad categories: (1) God is known to man through power and design in the natural world and through pattern in the forces of hist. (Ps 19; Acts 17:22–31; Ro 1:18–2:16); man is thereby enabled to construct a mental picture of a supremely powerful Force working out man's destiny with a heavy hand, confronting mankind with continual challenge. Human reactions to this understanding of God result in reverence for nature and idolatry, in attempts to rationalize God into abstract natural law and to remove man's responsibility to Him (2 Ptr 3:3–4), or in despair and fear. This natural knowledge of God, basic to every human system of religion and to most philos., is insufficient for a satisfying and adequate faith in God, who still remains Deus incognitus (the unknown God). Insight into God is not within range of human endowment (Jn 1:18). (2) God revealed Himself to man more clearly and completely by the incarnation* of Christ* Jesus (Deus incarnatus) as a Being infinitely pained by man's deviation from His holiness, yet infinitely desirous to repair the breach, to the point of Himself assuming responsibility for this repair at the cost of His own sacrifice. Thus God is revealed as perfect and holy, as personal and driven by love to conform man to the image of His Son (Ro 8:29). This revelation* of God in His Son is communicated through the written Word (see Word of God). This Word presents more data about His nature, which are intelligible and credible to us, however, only in the light of the central revelation in Christ Jesus, the Word of God (Deus revelatus). God is eternal, not subject to time (Ps 90:1–4; 2 Ptr 3:8). God is neither confined to space or time nor limited in power, knowledge, or wisdom. He is benevolent, inasmuch as He desires to bless the objects to His love. All resources of God are at the disposal of man in Christ (Ph 4:13) and are recognized by him to work for his good (Ro 8:24–39). A Christian's insight into God and his power to grasp and to trust in God as his forgiving and enabling Father is the work of God Himself, the gift of the Holy* Spirit. The Christian church* summarized the nature of God and a Christian's knowledge of God in the concept of the Trinity.* RRC
	Methodist Teaching When we say the Apostles' Creed, we join with millions of Christians through the ages in an understanding of God as a Trinity—three persons in one: Father, Son, and Holy Spirit. God, who is one, is revealed in three distinct persons. "God in three persons, blessed Trinity" is one way of speaking about the several ways we experience God. We also try to find adjectives that describe the divine nature. In our Articles of Religion and Confession of Faith, we affirm God is "everlasting" and "infinite" in "power, wisdom, justice, goodness, and love." Because we cannot speak literally about God, we use metaphors: God is a Shepherd, a Bridegroom, a Judge. God is Love or Light or Truth. Presbyterians Teaching The Scot's Confession
	We confess and acknowledge one God alone, to whom alone we must cleave, whom alone we must serve, whom only we must worship, and in whom alone we put our trust. Who is eternal, infinite, immeasurable-able, incomprehensible, omnipotent, invisible; one in substance and yet distinct in three persons, the Father, the Son, and the Holy Ghost. By whom we confess and believe all things in heaven and earth, visible and invisible, to have been created, to be retained in their being, and to be ruled and guided by his inscrutable providence for such end as his eternal wisdom, goodness, and justice have appointed, and to the manifestation of his own glory. Roman Catholicism Teaching
	228 "Hear, O Israel, the LORD our God is one LORD. . ." (Dt 6:4; Mk 12:29). "The supreme being must be unique, without equal. . . If God is not one, he is not God" (Tertullian, Adv. Marc., 1, 3, 5: PL 2, 274). 229 Faith in God leads us to turn to him alone as our first origin and our ultimate goal, and neither to prefer anything to him nor to substitute anything for him. 230 Even when he reveals himself, God remains a mystery beyond words: "If you understood him, it would not be God" (St. Augustine, Sermo 52, 6, 16: PL 38, 360 and Sermo 117, 3, 5: PL 38, 663). 231 The God of our faith has revealed himself as HE WHO IS; and he has made himself known as "abounding in steadfast love and faithfulness" (Ex 34:6). God's very being is Truth and Love. Unitarians Teaching
	Unitarian Universalists have many ways of naming what is sacred. Some believe in a God; some don’t believe in a God. Some believe in a sacred force at work in the world, and call it “love,” “mystery,” “source of all” or “spirit of life.” We are thousands of individuals of all ages, each influenced by our cultures and life experiences to understand “the ground of our being” in our own way. Evangelical Christianity Teaching
	There is one God, and the Father, the Son and the Holy Spirit are all God. This is clear in the Scripture, and while it may be mysterious to us, it is the objective claim of the Bible. The first Christians understood the importance of retaining this truth about God in order to retain the true identity of Jesus. When early Christians tried to maintain the oneness of God without regard to the Divine description of Jesus and the Holy Spirit as we’ve just described, they usually redefined (and mischaracterized) Jesus as a human, limited, or finite creature. But, if Jesus is not God in every sense of the word (as the Bible claims), then He does not have the power to save us on the Cross. If Jesus is not God Incarnate, then he simply cannot take our place and bestow upon us the righteousness of God. For this reason, the earliest leaders were very careful to describe the triune nature of God as seen in the Bible. They eventually described God as one in substance, essence or nature, while being distinctly but undividedly three in person.

As we look to the Second Century Gnostic Teaching of the Valentinian doctrine of God we discover the commonality of all Christian teachings stemming from it:

1. God is incomprehensible and unknowable
2. Infinite and without beginning or end
3. Ultimate origin of Creation
4. Encompasses all things
5. Manifested through the self-unfolding through the Son and Holy Spirit
6. Maintaining one essence and unity of three persons in one being

Majority of modern Christians proclaim that this doctrine and idea of God's nature is biblical and authoritative. They argue that Latter-day Saints teach a false God that is not Biblical and not part of Christian history and Tradition. Take for instance this article over at Bible.org (written by Probe Ministries):

The Mormons reject the traditional Christian view of the Trinity as being in error. Joseph Smith wrote,

"Many men say there is one God; the Father, the Son and the Holy Ghost are only one God. I say that is a strange God [anyhow]--three in one and one in three…It is curious organization All are crammed into one God according to sectarianism (Christian faith). It would make the biggest God in all the world. He would be a wonderfully big God--he would be a giant or a monster. (Joseph Smith, Teachings, 372) "

Church president James Talmage stated, “Father, Son, and Holy Ghost are as distinct in persons and individualities as are any three personages in mortality.”

Mormons believe that ... . On this earth, there are three separate gods, God the Father or Elohim, Jehovah or Jesus the son, and the Holy Ghost who make up the Godhead. Instead of Trinitarian, tritheistic would be a better word to describe Mormon belief. Mormon theologian Bruce McConkie states, “There are three Gods--the Father, the Son, and the Holy Ghost.”⁶ He further explains that, “[T]hree separate personages--Father, Son, and Holy Ghost comprise the Godhead. As each of these persons is a god, it is evident, from this standpoint alone, that a plurality of gods exists. To us, speaking in the proper finite sense, these three are the only gods we worship.”

So, what exactly do Latter-day Saints believe regarding God and His Nature?

We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost. ~ First Article of Faith ~

In Alma - we read the following: 

… all things denote there is a God; yea, even the earth, and all things that are upon the face of it, yea, and its motion, yea, and also all the planets which move in their regular form do witness that there is a Supreme Creator. ~ Alma 30:44 ~

The Existence of God

The foundation of Judeo-Christian belief constitutes the knowledge of the attributes and character of a Divine, Sovereign, and Supreme Being. This is central to an intelligent exercise in faith.

James E. Talmage remarked, “There is a filial passion within human nature that flames toward heaven.” (Articles of Faith – Chapter 2). Talmage also observes that humanity has a natural propensity toward worshiping:

…his soul is unsatisfied until he finds a deity. When men through transgression fell into darkness concerning the true and living God, they established for themselves other deities, and so arose the abominations of idolatry. And yet, even the most revolting of these practices testify to the existence of a God by demonstrating man’s hereditary passion for worship. 

Talmage refers to this as an inborn attribute of mankind that needs demonstration of proof or a question of reasonable logic. The existence of God is proven as evidenced by history and tradition, human reason and intellect, and conclusive evidence through direct revelation (whether ancient or modern).

In Hyrum L. Andrus works – God, Man and the Universe – he remarks on the following observation: “The Father is the ultimate source of all attributes and powers of life, and He is the Supreme Intelligence over all other beings known to man.”

Abraham and the Three Angels. James Tissot 1836-1902 the jewishmuseum.org

The Supreme, Sovereign, and Divine Council

Members of the Church of Jesus Christ of Latter-day Saints have long held the belief that the Godhead is comprised of three separate and distinct personages. The Father and Son possess resurrected, glorified bodies of flesh and bone. The Holy Spirit is a personage of spirit.

Through Jesus Christ, the only begotten of God in the flesh, we worship the Father as the absolute sovereign and supreme being. We accept Jesus Christ as not only the Savior and redeemer of fallen humanity, but we also recognize him as mediator and the only means by which salvation is given. It is through the power and gift of the Holy Spirit are we able to find comfort, guidance, inspiration, and personal revelation.

The doctrine of a divine council is nothing new. It is a restored revelation based on ancient origins and theophanies recorded throughout ancient cultures of the Hebraic, Sumerian, and Canaanite peoples. Much scholarly work continues to enlighten us on the nature of this divine and supreme council.

Fatherhood of God

When Mary came to the Tomb, she found it to be empty. Afraid, she turned and spoke to whom she thought was the gardener. Instead, the Savior revealed himself to her. Naturally, she wanted to reach out and touch him. The Savior forbade this, saying: “Touch me not: for I am not yet ascended to my father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God and your God. (See John 20:17, KJV).

This is the only place in scripture where we read how Christ referred to God as not only His father, but the father of the disciples whom followed him. What did he mean by  my father and your father; and my God and your God? 

Through modern revelation, we are taught:

“Man, as a spirit, was begotten and born of heavenly parents, and reared to maturity in the eternal mansions of the Father, prior to coming upon the earth in a temporal [physical] body” (Teachings of Presidents of the Church: Joseph F. Smith [1998], 335).

Joseph Fielding Smith also taught:

God is our Father; he is the being in whose image man is created. He has a body of flesh and bones as tangible as man’s (D&C 130:22), and he is the literal and personal father of the spirits of all men. He is omnipotent and omniscient; he has all power and all wisdom; and his perfections consist in the possession of all knowledge, all faith or power, all justice, all judgment, all mercy, all truth, and the fullness of all godly attributes. … If we are to have that perfect faith by which we can lay hold upon eternal life, we must believe in God as the possessor of the fullness of all these characteristics and attributes. I say also that he is an infinite and eternal being, and as an unchangeable being, he possesses these perfected powers and attributes from everlasting to everlasting, which means from eternity to eternity (Teachings of Presidents of the Church: Joseph Fielding Smith (2013), 35–47)

Through these teachings, we see God as a loving Father who cares for our needs and blesses us accordingly.  This is quite important for us to understand.

Importance of Knowing God

We are only able to know who God is through His Son, Jesus Christ. In John 17, Christ offers up a priestly prayer. In this prayer, Christ proclaims that our eternal life is based on knowing whom God is and Knowing Jesus Christ (see, John 17:3). In Moses 1:39, we understand that God’s purpose is to “bring to pass the immortality and eternal life” of humanity.

This requires our obedience to the commandments God has established. Through our obedience, we come into perfect harmony with Jesus Christ, who is in perfect harmony with the Father. In our reverential awe toward the supreme sovereignty of God, we see Him as merciful, kind, compassionate, and forgiving. We walk with him as our ancient fathers have walked with God. This comes out of our love toward God, and His love toward us.

What do we know about God?

1. He is supreme, sovereign, full of wisdom, power, and glory
2. He is a distinct being who is glorified and exalted, omniscient and omnipotent
3. He is our Eternal Father who desires us to believe on Jesus Christ for salvation and eternal life
4. He provides comfort and direction through the gift and power of the Holy Spirit.

The comparison between true scriptural authority on God's nature and that of modern Christendom brings us to the conclusion that the doctrine of modern Christianity is the one that is anathema to the Bible and based on a heretical second century gnostic teaching. Through Joseph Smith, God's true nature is revealed and restored as scripture authoritatively proclaims. 

James 1:19-27 | Genuine Faith and Authentic Religious Piety

 

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Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

For the wrath of man worketh not the righteousness of God. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:

For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.

But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

~James 1:19-27, KJV ~

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Years ago, I had interviewed for a position at a restaurant in Bellevue, Washington. At that time, the Manager had said something that piqued my curiosity. She mentioned that if someone said they were an honest person, they were already lying. Curious - because I am sure I have said many times that I've considered myself to be an honest individual. At first, there was some confusion as to what she meant. Today - I have come to fully understand, and appreciate, the wisdom in those words. Honesty is a virtue and characteristic. It is not something we speak of ourselves. It is a virtue and value we live out as evidenced of being honest.

In simplistic terms James 1:19-27 describes the obligation of how to live out a genuine faith as a Christian.

Same concept when someone says, I am a Christian. What does that mean? Majority of the time, one says they are one thing and yet their behavior shows who they truly are. It is far better to say that I am a Christian or is it better to live out one's faith that shows the fruits of being a Christian?

About two years ago, I worked with an agency and one of my co-workers and I were sitting and having a conversation. She mentioned to me how she admired my character and how she can tell how genuine of a Christian I am. It was not something I brag about or say. It came down to the manner of the virtues and characteristics of living my life. To be a Christian is something we do not speak. Being a Christian is living mindful each day of following our Heavenly Father's plan and desire for our lives.

James spends a few verses teaching us how Genuine faith produces authentic religious piety. He begins by sharing with us how we are to listen and be slow to wrath. He instructs that we are to set aside the disposition of the natural man and replace it with the righteousness of Christ through the message of the Gospel. Third, he teaches that we are to become workers of righteousness and love. James also reflects the importance of bridling our tongue so that we do not defile ourselves. And finally, he instructs that our purpose is to visit those who are marginalized and care for their needs.

Genuine faith leads to a sense of religious piety that is to be an authentic experience of the believer. These virtues are characteristic traits of one's dutiful obligation in how we live out or lives. In simplistic terms James 1:19-27 describes the obligation of how to live out a genuine faith as a Christian.

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Living a Christ-Like Life Bears Righteous Virtue and Truth

During his earthly ministry - Jesus Christ consistently compared faithful living to the fruits of the tree as a means to instruct his disciples on how to live. Today - the scriptures reflect on how we are to align ourselves to live in the manner in which Christ instructed. Before the term Christian even dominated our language. The First Century church simply referred to themselves as living in "The Way".

In Matthew 7:16-20 we read:

Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire.  Wherefore by their fruits ye shall know them.

And Luke 6:43-46 compliments what James is teaching:

For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree brings forth good fruit. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.  A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.  And why call ye me, Lord, Lord, and do not the things which I say?

In Matthew 12:33-37:

Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.  O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.  A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.  But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment.  For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

What are these fruits? The Apostle Paul teaches us 9 Characteristics of the fruits of the Spirit in Galatians 5:22-23:

But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law.

These fruits of the spirit appear to sum up the entire first chapter of James. All of these characteristics operate on the foundation of love. Which are the two great commandments Christ taught in Matthew 22:37-39:

“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, thou shalt love thy neighbour as thyself.”

And how do we show our love toward God? John 14:15 teaches us that if we love Christ, and subsequently our Heavenly Father, we will keep his commandments. 1 John 2:3 says that we know Christ through our dutiful obligation in keeping His commandments. And John 13:34 and 15:12, we are commanded to love one another as Christ loves us.

When we bear the fruit of love all other virtues brings forth that fruit which is the most desirous fruit of all - God's divine grace and redemption to humanity.

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Swift to Hear, Slow to Speak, Slow to Wrath

Near Tokyo, lived a great Samurai, already old, and  now spending his time teaching young people. Despite his age, the legend was that he could defeat any opponent. One afternoon, a warrior, known for his complete lack of scruples, appeared there. This warrior was famous for using techniques of provocation. He hoped that his opponent made the first move. Gifted with a privileged intelligence to observe the mistakes of the other warriors, he counterattacked with fulminating speed.

The young and impatient warrior had never lost a fight. Knowing the Samurai’s reputation, he had come to defeat him, and increase his own fame. All the students were against the idea, but the wise old Samurai accepted the challenge. They all went to the town square. There, the young man started insulting the old samurai.

He threw a few rocks in his direction, spat in his face, shouted every insult he knew, offending even his ancestors. For hours he did everything to provoke him, but the wise old man remained impassive.  In the late afternoon, feeling exhausted and humiliated, the impetuous warrior gave up and withdrew.

Disappointed that the master had accepted so many insults and so many provocations, the students asked: “As you could bear such indignity?  Why not use your sword, even knowing you might lose the fight, instead of showing cowardly and fearful in front of all of us?”

” If someone comes to you with a gift, and you do not accept it, whom does the gift belong to? ” Asked the Samurai.

"To whom tried to deliver it," said one of the disciples.

“The same goes for envy, anger and insults”, said the master.

When they are not accepted, they continue to belong to whom carries them. Your inner peace depends solely on you. People cannot take away your serenity, only if you allow it.

This simple parable teaches the principle James enlightens us about. Our society is quick to anger and wrath because of being emotionally charged and reactive. Instead, James is teaching a fundamental truth that we are to be emotionally responsive by actively listening. This requires the discipline of mindfulness. Being aware and present without judgment and/or criticism. Despite our prejudices and biased natures. And the reason most of us are quick to anger is because we are quick to speak due to our lack of hearing. This happens in our relationships. It happens when we are operating out of our own lustful desires.

Responding to the question What does it mean that we should be quick to listen and slow to speak (James 1:19)? Gotquestions answers with this:

Most of us are not naturally quick to listen, but we can train ourselves to be better listeners. Good listening is active. It engages with the speaker. It understands the speaker’s perspective, even if we disagree. When people feel heard, they are more willing to listen to our side. Being quick to listen actually opens the door to greater communication because listening shows respect, and when people feel respected, they are more likely to return that respect and listen to us. It is important for us to be quick to listen and slow to speak. God’s Word always shows us the best way, and when we follow it, we are blessed.

One of the traits of recovery I discuss with my patients is the idea of being emotionally responsive compared to being emotionally reactive. By being responsive, we take the time to be aware of what is being said. Regardless of our own beliefs and values - showing respect and listening to hear what people say makes the difference in how we are going to respond. This is true when we are facing conflicts and disagreements. It is the key element in healthy communication.

We can be slow to hear because we are proud. Because we think we are right, or that we have the most accurate assessment of ourselves. It takes real humility to listen to others, especially when they have a concern, a disagreement, or correction for us.

Mark Altrogge - Are You "Quick to Hear?" 15 Practices of "Good Listeners"

Mark Altrogge shares 15 active listening practices that will help us grow in genuine faith and authentic Christian Living:

1. View correction as a good thing
2. Remember the danger of being wise in your own eyes
3. Consider that it may be really hard for the individual to bring a disagreement or negative observation to you
4. Determine that you really want to hear and understand their concern
5. Keep an open mind by waiting until you have fully heard them before deciding whether to disagree or not
6. Remind yourself that God gives grace to the humble, but resists the proud
7. Remember we all have blind spots
8. Be slow to defend yourself. Remember, God is perfectly able to defend you
9. Don't start formulating a rebuff while the other person is still speaking. That is not listening
10. Ask questions. Draw them out - clarification and understanding
11. Don't write off their concerns because they don't deliver it perfectly
12. Even if you feel like most of what they share is inaccurate, there is usually at least a grain of truth worth looking for in any criticism
13. After someone shares thank them
14. Even if you don't yet see what they are saying, tell them you really want to and that you will definitely consider it and pray about it
15. Ask them to come to you again any time they have concerns or observations in the future

And when we consider the full context of James Chapter 1 we are to consider what James inherent meaning is regarding what we are to be slow to hear:

So, when we finally reach James 1:19, having walked through the chapter to that point, we see a few things:

We must be “quick to hear” the word of truth (James 1:18) that declares who God is (James 1:17), who we are (James 1:14-15), and what God is doing in us through trials (James 1:3-4).

We must be “slow to speak” words of criticism about the God (James 1:13) who brings us trials (James 1:2) to make us steadfast (James 1:12), perfect and complete (James 1:4).

We must be “slow to anger” toward the Father of lights (James 1:17), who gives generously (James 1:5), promises assuredly (James 1:12), and transforms us personally (James 1:18).

Context Matters: Quick to Listen, Slow to Speak - Peter Krol

This fits well within our current study of James and Genuine Faith. When we discipline ourselves in being quick to hear God's correction, slow to speak anything against God, and slow to wrath regarding God's commandments and instructions - we are essentially moving toward living a more perfect righteous life through faith in Jesus Christ.

And the idea of being swift to hear refers to our readiness, promptness, and speedy move to actively listen for God's divine direction and counsel.

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Lay Apart All Filthiness and Superfluity of Naughtiness

Our genuine faith in Jesus Christ is tested by how we respond to God's revealed word and truth. The greatest example of this centers on the interaction Christ had with the Rich Young Ruler:

And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto him, All these things have I kept from my youth up: what lack I yet? Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. Matthew 19:16-24, KJV

Here, Christ is calling the young man to walk in faith with Him by giving up what he treasured the most. Like the Rich Young Ruler, we have come to God to seek His direction and guidance. Yet, when he calls us to do something, we tend to turn back and walk away - murmuring. And for many Christians, they are still living in their natural desires and tendencies rather than being transformed by the renewing of their minds (see, Romans 12:1-2).

One of the most interesting studies I have done was on the historicity of Baptism as a sacred ordinance. In these studies, I happened across the Ceremonies of Baptism and Chrism by Cyril of Jerusalem. During this process - Cyril teaches that those who are to be baptized were to:

• Face the West and renounce Satan and all his works
• Face the East and make a profession of faith toward God, Christ, and the Holy Spirit
• Enter the inner chamber from the outer chamber and removes the simple tunic as symbolism of putting off the old man and standing naked as symbolism to the nakedness of Adam and Christ
• Anointed with oil from head to toe
• Led toward the place of baptism
• Immersed thrice - each time making profession of faith to God, Christ, and the Holy Spirit
• Anointed with consecrated oil -
  • Applied to the forehead, Ears, Nostrils, and Breast
• Clothed in a white robe and bore a lighted taper as the individual passes from the Baptistry into the Church

Today, baptism is not as liturgical and formal as what Cyril writes. It is a simple act of immersion for the remission of sins. Despite modern Christian Baptism - reflecting on the liturgical way symbolizes the nature in which we are to put off the natural man and clothe ourselves with the righteousness of Christ.

Moroni 10: 32-33 teaches us this truth:

Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness, and love God with all your might, mind, and strength, then is His grace sufficient for you, that by His grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God. And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy without spot.

The call to salvation and eternal life means we are called to walk in the way that is righteous. We are to put aside our own desires of the flesh. Paul refers to this as being slaves to righteousness in many of his epistles.

D. Edmond Hiebert discusses the unifying theme of the Epistle of James and shares this thought on James 1:21 -

Faith Tested by Its Response to the Word of God (Jas 1:19-27) Since God’s Word is the means of regeneration (Jas 1:18), a right response to the Word is appropriately presented as the initial test of a vital faith. For the believer to accept regeneration through the Word is one thing; to permit the Word to work spiritual maturity in him is another. The necessary response is threefold: eagerness to hear it, restraint on any premature reaction, bridling of any angry rejection (Jas 1:19, 20). Before the Word can have full sway in the believer’s life, he must remove all that hinders its operation (Jas 1:21). Acceptance of the Word must be followed by persistent obedience to the Word (Jas 1:22–27). Hearing must be followed by active obedience; otherwise the hearing is useless (Jas 1:22, 23, 24, 25). But obedience to the Word is more than mere observance of outward forms of “religion” (church attendance, rote prayers, participation in the rites of religion) without the development of inner power to control the tongue (Jas 1:26). True obedience to the Word must reveal itself in beneficent social activity and stimulate personal self-control and purity in separation from worldly contamination (Jas 1:27).

Our initial faith is tested on whether or not we are willing to allow God's divine truth penetrate and do its work within us to cleanse us of all unrighteousness. Genuine faith and authentic religious piety is consistently tested when we are called to walk in obedience to God's divine will and plan for our lives. If we are not willing to put off the natural man and clothe ourselves with the righteousness of God, then we are not willing to walk in obedience to His instructions.

We are to turn away from our old way of living life. Without this turning away means we are never truly ready to experience God's sovereign grace and love. And it is sometimes quite painful and heartbreaking. It means we are to turn away from those who may give us false hope and direction. Remove ourselves from those relationships that are not conducive for spiritual growth and maturity. Despite the painstaking movement toward living a spiritual mindful Christian life - we find that Christ's infinite atonement provides the necessary strength to accomplish this.

James uses an agrarian term to identify how we are to accomplish the laying aside of filthiness and superfluity naughtiness. The term engrafted means we accept the reality of truth and with sincere humility, cultivate that truth to produce genuine spiritual fruit. How is this accomplished?

One of my favorite Book of Mormon Passages is 2 Nephi 31:19-20:

And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save.

Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life.

When we feast upon the words of Christ we are:

• Increasing our ability to receive personal revelation
• Secures and assures us of our identity and strengthens us
• Helps us minister to others

Psalms 1:1-3 also appears to coincide with what James is teaching us:

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditates day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

By meditating on God's word means we take what we hear and apply it to our own lives.

This concept is nothing new to me. Growing up in the Mormon Faith, one of the principles taught is to liken scripture to myself. This comes from another passage in the Book of Mormon - 1 Nephi 19:23-24:

And I did read many things unto them which were written in the books of Moses; but that I might more fully persuade them to believe in the Lord their Redeemer I did read unto them that which was written by the prophet Isaiah; for I did liken all scriptures unto us, that it might be for our profit and learning. Wherefore I spake unto them, saying: Hear ye the words of the prophet, ye who are a remnant of the house of Israel, a branch who have been broken off; hear ye the words of the prophet, which were written unto all the house of Israel, and liken them unto yourselves, that ye may have hope as well as your brethren from whom ye have broken off; for after this manner has the prophet written.

God's word is not merely meant to read and provide inspiration. They are not mere stories of faithful men and women. They are to be applied in order to live according to the righteousness of God. This is where genuine faith resides. Our willingness to live according to God's divine commandments.

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Bridling the Tongue and Christian Authenticity

James continues to teach us the powerful imagery of our manner of speech. Here, we have the image of the headgear with which a horse is governed by the rider. This headgear attaches the reins to the bit that is placed in the horse's mouth. A gentle tug on the reins communicates with which direction the rider desires the horse to go. In this symbolism, we are to restrain or curb how we speak.

The type of religion James is referring to is one that is an outward expression and not an inward transformation of the new birth. A true Christian is transformed because of Christ's infinite atonement and walks according to the power and authority of the Holy Spirit. There is a vast difference between someone who thinks they are a Christian compared to someone who lives Christ-like. And this is revealed through our tongue.

What may betray us? I previously mentioned an interview some years ago with a manager and her statement regarding someone saying they are honest compared to someone behaving honestly. This is where I believe James is directing our attention to. False religiosity is portrayed through false profession of faith and declaration. Meaning, people are quick to say "I am a Christian" until their manner and lifestyle betrays their statement. It comes down to how actions speak great volumes than words do.

Proverbs 4:23-24 teaches us this: Keep thy heart with all diligence; for out of it are the issues of life.  Put away from thee a froward mouth, and perverse lips put far from thee. Psalm 141:3: Set a watch, O Lord, before my mouth; keep the door of my lips. Christ himself taught in Mark 7:20-23:

And he said That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:  All these evil things come from within, and defile the man.

If we are not practicing self-control of what we say, how we say it, our words may inevitably betray us.

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Pure Religion Before God - Ministering to the Needs of People

James moves to describe, what I refer to as, the Christian Duty toward those who are less fortunate. Answering the question: What is Pure and Undefiled Religion? Gotquestions provides this response:

The implied contrast in the “pure and undefiled” religion that pleases God is that the worshiper keeps his tongue under control. “Whoever of you loves life and desires to see many good days, keep your tongue from evil and your lips from telling lies” (Psalm 34:12–13). But James goes beyond just tongue control and gives examples of the religious acts God is looking for. One is outward-focused: “Look after orphans and widows in their distress.” The other is inward-focused: “Keep oneself from being polluted by the world” (James 1:27). Holy living, coupled with service to others, is the key. Or, as Jesus said, “Love the Lord your God” and “Love your neighbor as yourself” (Mark 12:30–31).

The article continues:

“Pure and undefiled religion” happens when believers take care of the less fortunate and strive for personal purity. The right kind of religious practice involves helping those who cannot help themselves (and who cannot pay you back). As Jesus taught, “When you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous” (Luke 14:13–14). The right kind of religious practice also requires a personal commitment to growing in Christian virtue (see 2 Peter 1:5–8).

Marvin J. Asthon shares this insight in his message - Pure Religion:

As we reflect upon actions that do not fit the definition of pure religion, perhaps we should contemplate the nature of this term: “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep … unspotted from the world.” (James 1:27.)
The words are simple, but a basic formula is revealed—namely, help those who are in need, build your life around the gospel of Jesus Christ, and avoid yielding to worldly temptations.

I, personally, wrote a two-part article on this particular topic. Christianity and the Presenting Problem of Poverty in America Today and The Christian Ethical Dilemma and Obligation in How to Alleviate American Poverty. These articles explore two specific missions of the Church. The first being the primary mission of the Church. The second refers to the social mission of the Church. James is referring to the social mission of the Church in that we are to minister to the needs of those within our faith-based communities who are unable to meet those needs themselves.

And considering who the widows and orphans are we do well to remember those who are senior citizens. Those who may no longer have family around to help them. Individuals who are physically feeble in their old age.

Christ told us that we will always have the poor with us. How we choose to minister to their needs (or not) determines whether we are undefiled and unspotted from the world.

Take Away and Call to Action

James opens with admonish to find joy in our trials. He teaches us how to maintain genuine faith in order to gain wisdom. His instructions are for us to free ourselves from the grasp of temptation. His final instruction focuses on:

• Living according to the words and instructions we receive
• Engage in self-control and mastery over our speech
• Engage in ministering to the needs of those who are less fortunate within our community

Genuine faith reveals our authentic religious piety and is based on our love for God and our love for others. We come to understand and walk in the same ministry Christ himself walked. Neither being ashamed of the Gospel message - nor- boastful of our appearance to be religious.

Please share your own personal insights in the comments below. Share this with others. And please feel free to provide a small token of gratitude by making a nominal donation to help support this website. Through your donations and purchases through my affiliate links help maintain this website.

James 1:16-18 | Genuine Faith and Spiritual Awakening and Birth

 

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Do not err, my beloved Brethren.

Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom there is no variableness, neither shadow of turning.

Of his own will begat he us with the word of truth, that we should be kind of firstfruits of his creatures

~ James 1:16-18, KJV ~

But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired by God. ... For behold, the Spirit of Christ is given to every man, that he may know good from evil ... for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God

~ Moroni 7: 13, 16 ~

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Joseph Campbell (1904 - 1987) became fascinated with the stories of Native Americans. This started his journey to discover the interconnection between other Ancient Civilizations and their stories. According to Campbell - all stories from human history follow one specific structure. The Hero's Journey. His central advice "Follow your bliss". His book The Hero with a Thousand Faces describes Campbell's discovery into ancient myths, legends, and religious and sacred texts.

One will find the concept of the hero's journey in the movies like: Star Wars, Wizard of Oz, Spiderman, Batman and other movies.

The concept of Campbell's hero's journey is outlined below:

Joseph Campbell's Hero's Journey

• Call to Adventure: Begins in the natural and known world where the invitation or call is given
• Refusal of the call: typically, there is some ambivalence and resistance to the initial invitation
• Supernatural Aid: When fully committed, there is awareness of a guiding companion or aid
• Crossing the first threshold: Moves from the known world and into the unknown world
• Belly of the Whale: Final separation between the known and unknown world
• Road of Trials: Series of tests, ordeals, and/or tasks needing to undergo that begins transformation
• Meeting the Goddess: Awakening to the divine love that is unconditional
• Temptation: Enticements that may lead someone to abandon their quest
• Atonement with the father: Facing and confronting the ultimate power in one's life
• Apostasis: Death of the old self in order to be reborn to a new, spiritual self with divine knowledge
• Ultimate boon: Achieving the goal - completing the quest - final purification
• Refusal of Return: Achieving enlightenment there is a desire to remain and not move out of the unknown world
• Magical Flight: The journey of escape with the boon that may just be as adventurous as the quest itself
• Rescue from Without: Powerful guide to bring the individual from the unknown back to the known world
• Crossing the return threshold: Retaining the wisdom and knowledge gained from the quest and integrating it into everyday life
• Master of Two Worlds: balancing the spiritual and natural self and worlds
• Freedom to Live: Spiritual mastery leads to living free from the fear and doubts of the natural world and self

What does this have to do with James 1:16-18? How is this applicable to the Christian faith and a person's spiritual journey? How does this influence genuine faith in Christ and our Heavenly Father?

Spiritual Awakening and Spiritual Rebirth

In our previous studies, we learned how genuine faith is birthed in our trials and moments of adversity. We also discovered that genuine faith begets wisdom and divine knowledge. Hopefully we have learned how genuine faith places us in a position of authentic humility before God. And our study in how genuine faith protects us from the various temptations surrounding us that may detract us from spiritual growth and maturation. Yet, where does genuine faith begin? How do we get to a place of exercising our real faith in God? It is through the process of being spiritually awakened and birth that we begin growing in genuine faith.

This is what James is teaching us today. We are spiritually awakened and spiritually reborn through the word of Truth - Jesus Christ. This brings us to our own call of action. The invitation to step out of our understanding and natural beliefs. What we know in the present moment will be challenged. And one of the best classical Christian Literature of all-time helps us understand this. The Pilgrims Progress.

Speaking with Nicodemus, Jesus Christ taught:

There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

John 3:1-6 (cf: John 3:1-11)

Read: Shake off the Chains With Which Ye are Bound

James appears to sum up all the truths of scripture with verses 16-18. These verses focuses on the Divine love and Knowledge of God's Sovereign Grace and how it is bestowed upon us. Christ is the good gift that has been brought forth from Heaven. Through Christ, we are brought into a new way of living. It is through our Heavenly Father's loving kindness and mercy that we experience a spiritual awakening and rebirth.

Charles H. Spurgeon makes this observation in his sermon A Kind of Firstfruits:

The benefit we have thus received is described in the next words, “Of his own will begat he us.”That is to say, we have, by divine power, been born again. Our first birth was to us our sensitive creation. Our second birth, our regeneration, is our second creation. We were made once and God made us. These bodies are the wonderful fabrics of His skill and these souls are the emanations of His power. Father of Spirits You are, O God, and we are Your offspring, and Yours alone! But our being made again is as great a work of God, and quite as solely a work of God, quite as entirely the handiwork of God, as our first creation. Of his own will He gave us a new life and made us new creatures. Beloved, are we conscious tonight that we are new creatures? Some, perhaps, have doubts about it sometimes, but a man cannot be a new creature and not be conscious of some sort of change. And there must be times, with the most doubtful of the saints, when they are certain and assured that they are no longer what they were, but have passed from death unto life.

Spurgeon also shares this insight:

It must be a supernatural change, above and beyond all the strugglings and the strivings of the creature. It must be the display of the eternal power of the Holy Spirit, or where God is you cannot come. Happy should you be, my brethren and sisters, who trust that you have a share in this unutterably precious privilege! “ Of his own will begat he us.”

In Moroni Chapter 7 (as a companion study to James Chapter One) - we find that there is the contrast between enlightenment of perfect knowledge and wisdom under the divine Love of God and becoming aware of the nature and disposition of those who are workers of iniquity. It is the awareness and knowledge of Good and Evil.

And since James observes that there is no variableness, neither shadow of turning we are able to develop genuine faith and trust in our Heavenly Father's divine purpose and love. This divine love and grace sanctifies and purifies us from all unrighteousness.

That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory;

Moses 6:59 - Pearl of Great Price

In answering the question: What does it mean to be born again? Bruce R. McConkie taught:

That is, mortal man, having been cast out of the presence of God—being subject to sin, must put off the natural man and become a saint. (Mosiah 3:19.) He must crucify the “old man” of sin and come forth “in newness of life” (Rom. 6:1–10) and become a “new” creature of the Holy Ghost (Mosiah 27:24–30). He must become alive to the things of righteousness and return to the presence of God in the sense that he enjoys the companionship of the Holy Spirit.

C. Richard Chidester also answers the question - How can we be 'born again?':

In order to be “born again,” the “natural man” must be put off so that we each can become a “new creature” in Christ (Mosiah 3:19; Mosiah 27:26; JST, 2 Cor. 5:16–17). This new creature, “a saint through the atonement of Christ the Lord” (Mosiah 3:19), is spiritual in nature as opposed to carnal or worldly. In essence, the driving or controlling forces within us must be altered from carnal, selfish, natural desires and motives to spiritually driven desires and motives. The scriptures refer to this change in disposition, temperament, or character as a “mighty change” in heart (Mosiah 5:2; Alma 5:12–14).

All these teachings helps us understand the central truth of the Gospel - Jesus is the Christ by whom we are saved. Salvation comes when we place our initial faith and trust in Him. It comes when we humble ourselves and enter into the waters of baptism for the remission of our sins. This is accomplished when we come to the awareness of our natural state and disposition. Through repentance, we receive the first principle ordinances of the Gospel of Jesus Christ.

Read: The Nature and Covenant of Baptism as a Religious Right and Sacred Ordinance

After baptism, we receive the gift of the Holy Spirit as a companion. We are justified in Christ. From there, we begin the spiritual journey toward perfection. This is the process of sanctification. The process of our spiritual awakening and rebirth begins and ends with Christ. And it is not cheap. It is quite costly.

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The Cost of Spiritual Awakening and Birth

In his work The Pursuit of God A. W. Tozer shares this:

The moment the Spirit has quickened us to life in regeneration our whole being senses its kinship to God and leaps up in joyous recognition. That is the heavenly birth without which we cannot see the kingdom of God. It is, however, not an end but an inception, for now begins the glorious pursuit, the heart's happy exploration of the infinite riches of the Godhead.

There is a significant cost associated with our spiritual awakening and rebirth. Christ himself declared that to become His disciple - we must be willing to take up our cross daily.

Elder Ulisses Soares spoke at the General Conference of the Church of Jesus Christ of Latter-day Saints in October 2019. He shared this message Take up Our Cross:

Through this declaration, the Savior emphasized that all those who are willing to follow Him need to deny themselves and control their desires, appetites, and passions, sacrificing everything, even life itself if necessary, being entirely submissive to the will of the Father—just as He did. This is, in fact, the price to be paid for the salvation of a soul. Jesus purposely and metaphorically used the symbol of a cross to help His disciples better understand what sacrifice and devotion to the Lord’s cause would truly mean. The image of a cross was well known among His disciples and the inhabitants of the Roman Empire because Romans forced victims of crucifixion to publicly carry their own cross or crossbeam to the place where their execution would occur.

Like the hero's journey - there is a great cost and sacrifice that is required as part of transformation and growth. For us, this costs us our presently held worldviews and beliefs. Our perceptions, interpretations, thoughts, and behaviors. It requires we put to death our old self in order to be 'born again' with newness of life, meaning and purpose.

Dietrich Bonhoeffer contrasts the difference between Cheap Grace and that of Costly Grace. In summing up his understanding, and definition of cheap grace, Bonhoeffer says this:

Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.

And defining what costly grace is:

Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: "ye were bought at a price," (1 Corinthians 6:20) and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God

Genuine faith (as we discover in our study through the Book of James) comes from God. It is without variableness, neither shadow of turning. This is because, according to Barne's Notes on the New Testament, God is the same and unchanging:

With whom is no variableness, neither shadow of turning - The design here is clearly to contrast God with the sun in a certain respect. As the source of light, there is a strong resemblance. But in the sun there are certain changes. It does not shine on all parts of the earth at the same time, nor in the same manner all the year. It rises and sets; it crosses the line, and seems to go far to the south, and sends its rays obliquely on the earth; then it ascends to the north, recrosses the line, and sends its rays obliquely on southern regions. By its revolutions it produces the changes of the seasons, and makes a constant variety on the earth in the productions of different climes. In this respect God is not indeed like the sun. With him there is no variableness, not even the appearance of turning. He is always the same, at all seasons of the year, and in all ages; there is no change in his character, his mode of being, his purposes and plans. What he was millions of ages before the worlds were made, he is now; what he is now, he will be countless millions of ages hence. We may be sure that whatever changes there may be in human affairs; whatever reverses we may undergo; whatever oceans we may cross, or whatever mountains we may climb, or in whatever worlds we may hereafter take up our abode, God is the same. The word which is here rendered "variableness" (παραλλαγὴ parallagē) occurs nowhere else in the New Testament. It means change, alteration, vicissitude, and would properly be applied to the changes observed in astronomy. See the examples quoted in Wetstein. The phrase rendered "shadow of turning" would properly refer to the different shade or shadow cast by the sun from an object, in its various revolutions, in rising and setting, and in its changes at the different seasons of the year. God, on the other hand, is as if the sun stood in the meridian at noon-day, and never cast any shadow.

God's divine sovereign Grace is unchangeable. His divine plan and purpose regarding humanity stays the same. The cost to us is to deny ourselves of the natural desires of our hearts. Or, as Moroni 10:32 teaches:

“Come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God.”

In his book The Crucified Life A. W. Tozer shares this insight:

What I mean by the "crucified life" is a life wholly given over to the Lord in absolute humility and obedience: a sacrifice pleasing unto the Lord

Tozer quotes the Apostle Paul in Galatians 2:20. What does it mean to be crucified with Christ?

• Made right with our Heavenly Father through Jesus Christ.
• We are no longer subject to the penalties of the Law
• Empowered to live for Him that is pleasing to our Heavenly Father through faith
• We become new creations and life a new life

It is a costly venture to take up our cross daily and live through our genuine faith in Jesus Christ. To fully understand this - carefully read Romans 6 on what the true cost of our salvation and faith requires of us.

As you study through James 1:16-18 this coming week:

• How has God's gift of Salvation enlightened you to live a more genuine faith through Jesus Christ?
• How do your own personal struggles, temptations, doubts, and fears keep you from coming unto Christ?
• At what cost will it be for you to step out in faith to live a more genuine and authentic Christian faith?

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