Book Review: Colossians and Philemon: A Handbook on the Greek Text, by Constantine R. Campbell

[Baylor Handbook of the Greek New Testament series, Martin M. Culy, Gen. Ed.; 2013, Baylor University Press, Waco, TX, 114 pages]

The union of Verbal Aspect and ‘Union with Christ’ in one volume

In the continuing series of the Baylor Handbook on the Greek New Testament (BHGNT), Constantine Campbell, in his in-depth look into Colossians and Philemon, highlights his past and continuing work in Verbal Aspect, as well as his more recent research into Paul’s use of ὲν Χριστῳ̄ (en Christw͆) and similar phrases (union with Christ).  This is my second acquisition in the BHGNT series, and I like this one even more.

The series presumes some competence of NT Greek at the intermediate level, with its focus on grammar, while utilizing up-to-date linguistics (discourse analysis, Verbal Aspect), and touching on text critical issues where deemed appropriate.  (See my previous BHGNT review for more info on the series in general.)

With this particular volume, the reader should have a good working knowledge of Verbal Aspect (I’ll follow Porter’s convention of capitalizing VA and its associated terms to differentiate from verb tenses), as Campbell focuses on this throughout.  For those unfamiliar with VA, essentially the view is that Koine Greek verb morphological forms (tense-forms) do not semantically encode time, but rather Aspect.  Time, instead, is derived from context.  Aspect is the viewpoint, or perspective of the writer, who chose the particular tense-form from among other possibilities, to suit his particular purposes (though some tense-forms are more appropriate for narrative as opposed to discourse and vice versa).

The aorist, for example is termed ‘Perfective’ in Aspect, meaning a summary or remote perspective of the event/situation (external view).  Conversely, the present and imperfect tense-forms are `Imperfective’ in Aspect, displaying a view of the internal process of the event/situation (internal view).  The function of these Aspectual forms, the resulting Aktionsart (kind of action), is determined by lexis and context (pragmatics).

To assist the reader, Campbell gives a handy overview/review of his Basics of Verbal Aspect in Biblical Greek (Zondervan, Grand Rapids, 2008a), in his Introduction.  Worth the price of admission, however, is how the author, in the Introduction, breaks down each tense-form into each of its Aktionsart functions [pp xxiv – xxvii], providing a ready reference as one works through Colossians and Philemon.  For example, under ‘Present Indicative’ is ‘Gnomic Aktionsart’, which is described:

“Imperfective aspect with any lexeme in a context of ‘general reality’ can implicate a gnomic Aktionsart.  This expresses a universal and timeless action” [p xxvi].

My only minor criticism – and it is indeed small – is that the Aspectual terms ‘Perfective’ and ‘Imperfective’ are not defined in a general way, in abstraction from their Aktionsart functions, in the Introduction or in the Glossary (hence my explanation above).  I deem this important because, for example, under ‘Aorist Indicative’ is ‘Gnomic Aktionsart’ [p xxiv] with the identical description as ‘Gnomic Aktionsart’ under ‘Present Indicative’ above, except the introductory word, with “Perfective aspect…” replacing “Imperfective aspect….”  Without a firm grasp of the general differences between Perfective Aspect and Imperfective Aspect, one may not see the distinction between the present gnomic and aoristic gnomic, with the nearly identical descriptions.

This minor quibble aside, Campbell’s book is rich with insights.  While the author argues for his own grammatical and syntactical interpretations, he compares these to other possibilities and other’s viewpoints with clarity.  I may not (currently) agree with all his conclusions, but this may reflect my own theological biases (e.g., Col 1:16-17, with respect to ὲν αὺτῳ̄ (en autw͆) as being locative, rather than reflecting instrumentality, i.e., Christ as both creator and sustainer – could the usage here be both locative (in Him) AND reflect instrumentality (by Him)?).  In these instances I’ll pray and ponder.

Answer to Open Challenge to Fans and Critics of Bill Johnson/Bethel Church

Since the original Open Challenge to Fans and Critics of Bill Johnson/Bethel Church has not received much interaction apart from regular readers here on CrossWise, it seems best to fully explain the selected text comprising that challenge in this separate post, as I deem this information critical to understanding the basis not just of Johnson’s Christology, but of his entire theology.

In the following message, taken from Bill Johnson’s 12/20/09 sermon Jesus is our Model (2nd service), all CAPS indicates Johnson’s emphasis, other emphasis is added, indicating portions important in understanding the overall message: 

…Look at verse 3, “And, the devil said to Him, ‘IF you are the Son of God command this stone to become bread.’”  Jesus answered Him saying, “It is written: Man shall not live by bread alone but by every WORD of God.”  What was the first temptation?  It wasn’t to turn stone into bread, it was to question who He was.  Verse 3, “the devil said to Him, IF you are the Son of God’.”  What did it say in verse 22, chapter 3?  “YOU are My beloved Son.”  “In YOU I am well pleased”.  What was his first temptation?  “IF you are the Son of God”.

We find Johnson here making the claim that Jesus’ first temptation from Satan was to question His identity, who He was.  By this he means that “IF you are the Son of God” is the focal point of this temptation, rather than trying to persuade Him to turn the stone to bread.  Johnson reaches this conclusion by going back to the Father’s words to Jesus in Luke 3:22.  This is why he stresses “WORD of God” in Luke 4:4.

However, quite simply, the word if should be taken as since: “Since you are the Son of God command this stone to become bread.”  The IF in the initial clause is not conditional; it’s descriptive.  Satan knows full well Jesus is the Son of God (James 2:19); and, Jesus had been well aware of His identity as evidenced by His words to his mother Mary as a 12 year old, “Didn’t you know I had to be in My Father’s house?” (Luke 2:49, NIV). Therefore, from a Biblically orthodox perspective, this temptation was to persuade Jesus to use His own intrinsic power to satisfy His human need, rather than to fulfill the work He came to do by relying on the Father for His sustenance while in the wilderness.

Here’s the main problem with Johnson’s words above: His teaching posits that Satan was tempting Jesus not to believe the spoken words of the Father (from Luke 3:22).  In effect, this turns Jesus into one who is dependent upon the so-called ‘present truth’, or ‘new revelation’ (“what God is saying and doing” below) that hyper-charismatics claim are greater than Scripture in terms of authority.  This is made clear in the very next section of his message (“Do I honor what God has declared over my life or not?”).  But, more importantly, note how Johnson is making the claim that Matthew 13 applies to Jesus, not just mankind:

Jesus explains this later to the disciples in Matthew 13; I’ll just read the one phrase to you that’ll help that concept to make sense.  He was talking about people who had no root in themselves; they hear the Word but there’s no depth in their person.  They’ve not been prepared for what God is saying and doing.  And, then it says “for when tribulation or persecution arises because of the WORD [ED: 3 second pause for emphasis] immediately they stumble.  Persecution, difficulty, conflict arises because of the Word.  The WORD of the Lord attracts CONFLICT.  It’s not punishment.  It’s not to humiliate.  It’s for two basic reasons: it’s because the Lord wants to give reward and He wants to honor character.  Character is not formed in the absence of options.  There has to be two trees in the Garden where I am honored for a decision.  Do I honor what God has declared over my life or not?  Do I consider other options, other possibilities?

According to Christian orthodoxy, the Parable of the Sower/Soils (Matthew 13:1-23) pertains to humankind, not to Jesus.  The “Word” (seed) in this parable refers to the Gospel message that Jesus Himself, as the “farmer” (Matthew 13:3), was proclaiming, contrary to Johnson’s explanation.  Moreover, this parable has absolutely nothing to do with Jesus’ temptation in the desert (Luke 4:1-13).

Given the potentially confusing nature of the above, we’ll recap.  In making the claim that Jesus’ first temptation from Satan was to question His identity as the Son of God and then using the Parable of the Sower/Soils to explain his meaning, Johnson has reduced Jesus to one who is dependent upon the so-called ‘present truths’ for His identity and guidance, just like the rest of humankind.  Consequently, as per Johnson, Jesus is potentially subject to stumbling when “persecution, difficulty, conflict arises because of the Word”, because Jesus Himself could have chosen to listen to Satan rather than God if He didn’t have enough ‘depth in His Person’. 

Obviously, Johnson is way off base Biblically here, but to what ends?  Why has he conflated and reinterpreted Scripture so?

Interestingly, Johnson’s interpretation of the first temptation as Satan questioning His identity, with Jesus’ replying that He/we are to rely on “present truths” is found in New Age / New Spirituality teaching.  In the following note how “Satan” is equated with “Ego”, which, in occult terminology, is the so-called “lower self”, the human nature.  This is as opposed to the “higher self”, the divine seed/spark, or “Christ” within. This particular author is using the parallel passage in Matthew of Luke 4:3-4:

“And when the tempter (Satan / Ego) came to him, he said, If thou be the Son of God, command that these stones be made bread. But he (Jesus) answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” (Matthew 4:3-4).

Our ego always compromises the truth by masking true reality for the grand illusion; in essence, the ego is the anchor to the physical perspective. But Jesus overcomes this perspective. He tells Satan that man does not live by bread alone (physical existence), but by every word from the mouth of God (spirit). In fact since Jesus denies the bread completely, we understand that ultimate truth lies beyond the veil of the physical realm and instead resides in the spiritual realm, or the realm of consciousness that operates beyond this 3D physical experience [bold in original; other emphasis added].

Bill Johnson has used (as have others in hyper-charismaticism) this very same physical realm vs. spiritual realm false dichotomy more than once.  Here’s one example:

The focus of repentance is to change our way of thinking until the presence of His Kingdom fills our consciousness.  The enemy’s attempt to anchor our affections to the things that are visible is easily resisted when our hearts are aware of the presence of His world

If the Kingdom is here and now, then we must acknowledge it’s in the invisible realm.  Yet being at hand reminds us that it’s also within reach…That which is unseen can be realized only through repentance [ED: aka, “intimacy with the Father”, “ascended lifestyle”, etc.].  It was as though He said, ‘If you don’t change the way you perceive things, you’ll live your whole life thinking what you see in the natural is the superior reality… [WHIE p 38.  Italics in original; emphasis added.  Cf. SPTM p 41]

Keep in mind that in Johnson’s dictionary repentance comes from having “intimacy with the Father” (which leads to the “ascended lifestyle” or “renewed mind”), performing “Biblical meditation” (which, as Johnson describes it, is not Biblical, but just like contemplative prayer, or centering prayer in method), aka “soaking”, etc. [see here for more explanation].  Contrary to Scripture, Johnson teaches that to repent is to perceive the spiritual realm, with increasing “repentance” providing more and more access to the “invisible” realm.  As he states, “Repentance is not complete until it envisions His Kingdom” [WHIE p 38; cf. SPTM pp 42-45].

Going back to Johnson’s sermon, it’s the rest of this particular section in Johnson’s monologue that puts all the pieces together in this specific teaching:

The Scripture, this story in Matthew 13, the parable of the seed and the sower, actually gives this picture of soil; and the seed of God’s Word, the sperma of God, is released into the seed, through His Word, into the soil.  And, then it says, but other things grow and they choke out the life of that seed of God.  Think about it: the Word of God, the most powerful thing in the universe, is put into an environment that if we give attention to other IDEALS, other VOICES, other WORDS, we actually give them a place in our heart to take root and they choke out the Word of God, the most powerful thing in the universe.  For a season, the Lord has allowed our choices to affect the power, the effect of the most powerful thing in the universe.  It’s stunning.

Note that there are two seeds – one external and one internal.  To differentiate, the internal seed here is in green colored font.  The above underscored “seed of God” is ambiguous in the context; it could refer to the external seed or the internal seed.

This section of Johnson’s message above will be explained in-depth, as it’s very confusingly worded.

The external seed is “the seed of God’s Word, the sperma of God”.  This could be construed one of two ways.  The first is that God’s Word has a seed which is called “sperma of God”.  That is, the “seed” / “sperma” (of God) is a subunit of God’s Word.  The second possible understanding is that God’s Word = the “sperma of God”.  In other words, this could be rephrased as ‘God’s Word, which is a seed, also known as the sperma of God…’  The first view seems to make the most sense in this context.

More important is the internal seed called “the seed” (and possibly “seed of God”).   The internal seed is the one which “the seed of God’s Word, the sperma of God” is released into.  To state another way, the external seed, “the seed of God’s Word, the sperma of God”, is released into the internal seed, which is in the individual’s “soil”.  To put yet another way, through the Word (of new revelation) the external “seed of God’s Word (“sperma of God”) is released into the internal “seed” in the soil of the hearer:

the [external] seed of God’s Word, the sperma of God, is released into the [internal] seed, through His Word [new revelation], into the [internal] soil.

So then, “His Word”, the so-called “present truth”, aka “new revelation”, is the vehicle by which the external seed, the “sperma of God” is released into the internal “seed” in the soil of the individual.  Bear in mind Johnson’s claim above that Matthew 13 also pertains to Jesus.  This means that Jesus Himself had a seed in his soil, and that “through His Word” (present truth, new revelation), the “sperma of God”, aka “the seed of God’s Word” was released into His internal “seed”, which is in His internal “soil”.

Tying it all Together by Going Back to the Roots

Putting all this together, Johnson is teaching that Jesus, like all men, has a seed within Him, which can either grow by paying heed to so-called present truth, aka new revelation (“the most powerful thing in the universe”) such as “YOU are My beloved Son”, or the seed can be choked out by other “IDEALS”, “VOICES”, “WORDS”.  Jesus’ first temptation in the wilderness is an example of these other ideals, voices, words, yet Jesus withstood this temptation, providing an example for the rest of mankind.

A form of this teaching, known as Gnosticism, goes all the way back to the second century (and perhaps the first century).  Early church leaders (some term them “fathers”), perhaps most notably in the writings of Irenaeus, battled against the Gnostics, using the pen as their sword.  The basic worldview of the Gnostics was dualistic, such that all matter is evil, while spirit is good.  Humankind, while inwardly spirit and hence good, was enfleshed by evil matter, the outward body.  The goal was to escape the flesh, thus attaining self-redemption.  This was accomplished through secret knowledge, or gnosis (new revelation) that came by way of mystical experiences from mystical practices.

This doctrine is reprised or repackaged in varying forms in the New Age / New Spirituality teachings of today.  In Levi Dowling’s popular book titled The Aquarian Gospel of Jesus the Christ, originally published in 1907 and still in print today, is an introduction that recounts these teachings.  The following two quotes describe the basic doctrine, comparing remarkably well with Johnson’s “sperma of God” concept.  First, there is a “Christ” within (internal divine seed, spark of divine light), which was deposited in all of creation at the very beginning:

Christ, the universal Love, pervades all spaces of infinity…

Perfection is the ultimate of life.  A seed is perfect in its embryonic form, but it is destined to unfold, to grow.  Into the soil of every plane these seeds, which were the Thoughts of God, were cast…and they who sowed the seeds, through Christ, ordained that they should grow…and to each be a perfection of its kind. [AGJC, p 6; capitalization from original, emphasis added]

These seeds then are the “Thoughts of God” lying dormant in each and every thing or being.  The key is to awaken, or “sow” the seed through Christ:

Christ is the Logos [Word] of Infinities and through the Word alone are Thought and Force made manifest.[AGJC, p 6; CAPS from original, emphasis added]

 Let’s compare this directly to Johnson’s teaching above:

the[external] seed of God’s Word, the sperma of God, is released into the [internal] seed, through His Word [new revelation], into the [internal] soil.

In each case, the vehicle is “through the/His Word”.  Levi states that “Thought and Force” are “made manifest only “through the Word”, while Johnson’s doctrine above is such that new revelation/present truths are made manifest “through His Word”.  These are striking similarities.  The only difference is that Levi is explicit that the seed inside all things is divine; Johnson is ambiguous with his seed.

Levi’s doctrine is explicitly panentheistic, i.e., God is IN all [pan = all; en = in; the, from theos = God].  Bill Johnson’s is not incongruent with panentheism, though, as noted, he’s ambiguous.  Is Johnson’s internal seed divine like Levi’s, which would mean he’s teaching panentheism?

While there are a number of different views of panentheism in the varying religious systems in the world, there are some consistencies in the doctrine with respect to how it relates to Jesus Christ and Christianity in esotericism.  For perhaps a clearer understanding, here’s Richard Smoley from his book Inner Christianity: A Guide to the Esoteric Tradition: with a general view of “Christian” esotericism and the doctrine of panentheism:

…The Father is the ineffable, transcendent aspect of God; the Son [ED: Christ] is God’s immanent aspect. This divine spark or Logos is the first sounding-forth of existence from the depths of infinity: “All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men” (John 1:3-4). Christ is the embodiment of this immanent aspect of God.

So are we. “Without him was not any thing made that was made.” Nothing comes into existence unless this divine spark of consciousness, no matter how faint or dim, lies at its center. This was true of Jesus, it is true of me, and it is true of you…We may not be as exalted as Christ…But at the core we are the same [IC, pp 134-135; all emphasis added].

Note the two separate aspects of God: the transcendent, which is the ineffable (inexpressible) Father, and the immanent (within all of creation) aspect, which is the Son (Christ).  This immanence is alternatively called divine seed, divine spark, divine (spark of) light, logos, or Christ.  So, the Son/Christ is a divine entity, and this divine entity was diffused throughout creation as a seed / spark / light.  This view of panentheism is such that all is in God (the transcendent Father is wholly outside, surrounding all of creation) and God is in all (the Son/Christ is within all of creation).

Yet, observe that Jesus Himself is called Christ (“Christ is the embodiment of this immanent aspect of God”), rather than merely, for example, Jesus of Nazareth.  Smoley quotes from A Course in Miracles to describe Him:

The name of Jesus is the name of the one who was a man but saw the face of Christ in all his brothers and remembered God.  So he became identified with Christ, a man no longer, but at one with God [ACIM, Teachers Manual, p 87; emphasis in original].

Smoley  then quotes the “Jesus” of the Course as saying all can do what He did, describing Him as an intermediary, making the impossible (the distance is too great between us and the Father) into possibility [IC, p 135].  The author goes on to affirm that all are Christs, at least potentially [IC, pp 135-136].

But what of the Holy Spirit?  Smoley describes this false trinity, to include the integral role of the Spirit:

How do these two, the Father and the Son, interact with each other?  What enables them to have any connection at all, while still in some way remaining distinct?  There is…a principle that makes this interaction possible.  It is called the Comforter, or the Holy Spirit.

Here, in essence, is the Christian Trinity…Between them [Father and Son] is the Holy Spirit, the divine principle of relatedness, which accomplishes perhaps the most astonishing of all miracles: uniting two separate entities while still allowing them to be separate [IC, pp 103-104].

Levi Dowling either conflates and/or confuses the Holy Spirit (“Holy Breath”) with the ‘external Christ’, or he’s trying to convey the same thing as Smoley above [AGJC, pp 8-9].  That is, it may be that “Holy Breath” activates the Christ/Word within and/or communicates the Word from the Father to the inner Christ.  Either interpretation brings forth the same basic idea as Smoley’s description.  What has Bill Johnson said about the relationship between the Father and the Son?  Keeping in mind the foregoing, look for the similarities in Johnson’s words below with so-called “Esoteric Christianity”:

The Father, by the Holy Spirit, directed all that Jesus said and did [F2F, p 108].

It was the Holy Spirit upon Jesus that enabled Him to know what the Father was doing and saying [DWG, p 136].

If we were to assume that Johnson’s internal seed is indeed the divine seed (spark, Christ, etc.) concept, his theology would fit right into the above.  Even his “eternally God” statements would have no trouble being synthesized, as certainly if everything has a seed/spark of the divine within, then it’s not a stretch to claim all are, in essence, God, to include the human Jesus Johnson portrays.  This is precisely why New Agers can call themselves “Christs” or “gods” with a straight face.

This “seed”/”sperma of God” concept is equivalent to “the anointing”, that is, Johnson’s teaching that Christ = “the anointing” or “anointed one” (of many) [see The Christ Anointing section here for in-depth look], with “the anointing” itself coming from the Spirit which brings the Word of new revelation.  Johnson’s view more closely aligns with Levi’s; the first quote below comes from Dowling’s book, the others are from Johnson’s Face to Face with God:

The word Christ is derived from the Greek word Kristos [ED: actually Christos] and means anointed…The word Christ, in itself, does not refer to any particular person; every anointed person is christed [sic]… [AGJC, p 6; italics in original; bold added.] 

The outpouring of the Spirit also needed to happen to Jesus for Him to be fully qualified.  This was His quest.  Receiving this anointing qualified Him to be called the Christ, which means “anointed one.” Without the experience [ED: the anointing] there could be no title [F2F, p 109; italics in original, bold added]. 

…The outpouring of the Spirit comes to anoint the church with the same Christ anointing that rested upon Jesus in His ministry so that we might be imitators of Him… [F2F, p 77; emphasis added].

Keep in mind that Jesus’ “anointing”, as per Johnson in the above, is referring to the Spirit descending as a dove upon Him, which is subsequent to His baptism in water by John, and that this is how He received the title of Christ.  In the Apocryphal/Gnostic Gospel of Philip from the 2nd century is the same idea.  In the following, there is a specific distinguishing between water baptism and ‘anointing’ [chrisma (not chrism as in the text) is the Greek transliterated word meaning anointing].  The “anointing” here is identified as the mark of a Christian, rather than true Christian conversion upon which one receives the Holy Spirit indwelling – just like Bill Johnson’s teachings:

The chrism is superior to baptism.  For from the chrism we were called ‘Christians’, not from baptismChrist also was (so) called because of the anointing.  For the Father anointed the Son.  But the Son anointed the apostles.  And the apostles anointed us.  He who is anointed possesses all things.  He has the resurrection, the light, the cross [GoP, p 200; emphasis added].

Integral to the Gospel of Philip is the divine seed / spark ideology.  Bill Johnson’s overall Christology would fit nicely into this same Gnostic framework, with his seed as the divine seed / spark.  Assuming Johnson’s seed is divine, with each subsequent “anointing” by the external “seed”/”sperma of God” (which is the “word” of new revelation, or “what God is saying and doing” as per Johnson above), the internal “seed” grows towards maturity (perfection).

Again, assuming Johnson’s seed is divine, then the “spiritual DNA” teaching, which is becoming more prevalent, would be yet another way of stating this concept. That is, when the “seed”/”sperma of God” [anointing] is “released into the seed [inside the individual], through His Word, into the soil [ED: which contains the individual's 'seed']” initially, then this is the point in which the individual’s divine spark/seed is activated, which is equivalent to one’s latent “spiritual DNA” activated. [See Getting Down to the DNA of Spiritual DNA section here.]

It seems that the interpretation of this internal seed as being the divine seed concept (divine spark, Christ within, etc.), as used in “esoteric Christianity”, makes the most sense of Bill Johnson’s usage in the context above when viewed in the light of some his other teachings (“the anointing”, “spiritual DNA”). 

 

Cf. (cf.) = compare, or see also

ACIM = Helen Schucman A Course in Miracles: Combined Volume, 1992 (2nd ed), Foundation for Inner Peace, Glen Ellen, CA

AGJC = Levi Dowling The Aquarian Gospel of Jesus the Christ: The Philosophic and Practical Basis of the Religion of the Aquarian Age of the World, © 1907 Eva S. Dowling and Leo W. Dowling, © 1935 and © 1964 Leo W. Dowling, (11th printing, 1987), DeVorss, Marina del Rey, CA

DWG = Bill Johnson Dreaming with God: Secrets to Redesigning Your World Through God’s Creative Flow. 2006, Destiny Image, Shippensburg, PA

F2F = Bill Johnson Face to Face with God: The Ultimate Quest to Experience His Presence, 2007, Charisma House, Lake Mary, FL

GoP = “The Gospel of Philip” in Wilhelm Schneemelcher; transl. R. McL. Wilson New Testament Apocrypha: Volume One: Gospels and Related Writings. © J.C.B. Mohr (Paul Siebeck), Tubingen, 1990; English Translation © James Clarke & Co. Ltd, 1991 (Rev. ed.), Westminster John Knox, Louisville, KY

IC = Richard Smoley Inner Christianity: A Guide to the Esoteric Tradition,2002, Shambhala, Boston, MA.  In the Acknowledgements section is “Reverend” Cynthia Bourgeault (author of The Wisdom Jesus: Transforming Heart and Mind – a New Perspective on Christ and His Message. 2008, Shambhala, Boston, MA, which has been quoted from on CrossWise), Jacob Needleman, among others.  Endorsements include Jean Houston and David Spangler.

SPTM = Bill Johnson, The Supernatural Power of a Transformed Mind: Access to a Life of Miracles, 2005, Destiny Image: “Speaking to the Purposes of God for This Generation and for the Generations to Come”, Shippensburg, PA

WHIE = Bill Johnson, When Heaven Invades Earth: A Practical Guide to a Life of Miracles, 2003, Treasure House/Destiny Image, Shippensburg, PA

Hello it’s the Real Me

As one being particularly enamored with music as long as I can remember, occasionally, out of the blue, I’ll recall a particular song, record, etc.  Todd Rundgren’s 1973 hit “Hello It’s me” just flashed through my brain again this morning, bringing fond remembrance.  This then reminded me of the album from which the song is taken titled Something/Anything?, which includes two other singles, both released prior to “Hello It’s Me”: “I Saw the Light” (an homage to both Laura Nyro and Carole King, with Rundgren’s voice sounding much like the latter) and “Couldn’t I Just Tell You” (credited with founding the “power-pop” genre).  The three songs are fairly basic love songs, very catchy and memorable.

In 1975, Rundgren released the single “Real Man”, which didn’t interest me at all, and it was only recently that I found out that Rundgren was the artist.  Back then, I recall seeing the album containing the single, titled Initiation, though it never captured my interest.  It’s this album which brings me to the reason I’m carrying you along with me down memory lane.

As I recently saw again the title to his ’75 album release, given my recent studies into the occult for apologetics purposes, I decided to check out what Rundgren meant by Initiation.  Ooh boy.  Looking at the Wikipedia entry, the entire second side of the original LP is an instrumental suite titled “A Treatise on Cosmic Fire”, taken from a book of the same name by Theosophist Alice Bailey (I have a copy of the book and have referenced it on CrossWise).  Checking out the lyrics to the title track, offered no surprise.  The single “Real Man” is more of the same, though not as overt.

The point of this post is to illustrate the prevalence of the occult in pop culture, perhaps in places one might not expect.  Who would have thought that the guy who would pen such simple love songs would go on to be a strong advocate for the occult, basing an entire album around the concept, to include a (vinyl) side-long suite named after an Alice Bailey book?  Rundgren would explore more esoteric teachings, as evidenced by his 1981 album Healing.

For those not old enough and/or not familiar with Rundgren’s pop-oriented material, most would be aware of his ’83 hit “Bang on the Drum” (I don’t want to work / I want to bang on the drum all day), which has become an anti-work anthem and has been featured in commercials, etc.  Now try to get that song out of your head today!

This theme of New Age / occult in popular culture was mentioned in more detail in the CrossWise article Misplaced Trust, part II, (see New Age / New Spirituality in Contemporary Culture section).

Book Review: II Peter and Jude: A Handbook on the Greek Text, by Peter H. Davids

[Baylor Handbook of the Greek New Testament series, Martin M. Culy, Gen. Ed.; 2011, Baylor University Press, Waco, TX, 130 pages]

Your starting point for exegesis and exposition in II Peter and Jude

The Baylor Handbook of the Greek New Testament series is geared toward intermediate and advanced students of Koine Greek “but also for students and scholars who no longer have the luxury of increasing their Greek proficiency within a classroom setting” [p viii].  Its primary focus is on grammar, incorporating elements of up-to-date methods of linguistics, including elements of Verbal Aspect theory, while touching on text critical issues where appropriate.  The series apparently adheres to the UBS4/NA27 as the base text.

There is very little exposition of the text, as this series is designed as a tool to extract proper meaning from the Greek by focusing on syntax and semantics, so the reader is then prepared for exegesis, followed by exposition.  Series General Editor Martin Culy describes these Handbooks as “’prequels’ to commentary proper” [p vii].

The Series Introduction is followed by the Author’s Preface and Intro.  Included at the very beginning is a list of abbreviations utilized throughout both Jude and II Peter.  In addition, there’s a short Glossary, a handy Grammar Index, as well as an Author Index (and a Bibliography, of course).  I’m especially fond of the Grammar Index.  One can go through this by topic and find explanations on concepts on which one is rusty or unfamiliar.  Left-dislocation?  Just go to Jude 10 or II Peter 3:6 for examples and application.

Davids is quite familiar with both books, having written his own expository commentary (Pillar New Testament Commentary) on this “odd couple” [p xvii].

The practice throughout is to select a verse, on up to a few verses, which are translated to English (by author), followed by the Greek text itself (bolded), then a brief grammatical explanation of the selection. This is followed by the author taking a section (usually a clause) of the selection, providing a general grammatical explanation, concluding by taking individual words from the section, providing parsing as well as more technical details, sometimes including brief exegesis. Essentially, it’s a macro to micro approach once the text is first broken down into digestible chunks (keeping in mind the natural flow of the text).

Here’s an example using one word in Jude 1 [p 2]:

τετηρημένοιϛ.  Prf pass ptc masc dat pl τηρέω (attributive).  The second defining characteristic of these people is that they have been and are being kept or guarded, which is important given the threat that Jude will mention later.

While Davids touches on some modern linguistic theory, illustrating its usage (referencing Runge and Levinsohn ), including Verbal Aspect (utilizing Porter), there is not a considerable focus on these innovations.  This is a bit disappointing, as I was hoping for extensive examples, most especially of Verbal Aspect.  But, this is a minor quibble.  The few examples quoting Porter are helpful, and these can be applied to other verses.  I’m hopeful Verbal Aspect will get more traction in Koine Greek studies. 

Here’s a great illustration of its usage in II Peter 1:17, as Davids quotes from Luke in this same series (Culy, Mikeal C. Parsons and Joshua J. Stigall) with reference to εὺδόκησα in its parallel in Luke 3:22:

“This is a good example of why some scholars (e.g. Porter, Decker, Campbell) maintain that the aorist tense, like the other tenses, does not explicitly refer to time, though it is used most often to refer to past events…Here, God is simply portrayed as speaking of his pleasure with Jesus as a whole action or simple event by using the aorist tense/perfective aspect (cf. McKay, 27) rather than as a process (imperfective aspect)…” [pp 59-60].

As one who is self-studying NT Greek, this work (and, I’m assuming, series) is quite useful. It’s a bit beyond my current level, which makes it that much more profitable.  Since this is my first acquisition of the BHGNT series, I’m assuming the rest is fashioned similarly, and with that in mind, I’ll be buying more. I’m particularly eager to acquire Constantine Campbell’s edition on Colossians, as I’m quite confident he’ll provide a thorough treatment of Verbal Aspect throughout (not to mention Colossians is one of my favorite books in Scripture).

Booklet Review: English Grammar for Language Students, by Frank X. Braun

[©1947 Frank X. Braun, Ph.D., Edwards Brothers Publishing, distributed by Ulrich’s Books Inc., Ann Arbor, MI, 23 pages]

Excellent English grammar refresher for language students

Dr. Braun’s concise 23-page booklet is great for those who need a refresher course in the various terms and concepts of English grammar. As Braun states in the preface: “It is the aim of this booklet to assist the student of foreign languages in the review of those basic terms of English grammar the knowledge of which the authors of many introductory texts to foreign languages take for granted.” The terms are in alphabetical order and each concept is illustrated by at least one example.

So, in case you no longer recognize your dative from your accusative, Braun’s booklet can assist you in correctly identifying and declining the object you desire and with concurring verbal agreement.

Five Years On: Todd Bentley and Bob Jones Teaching Manifest Sons of God in 2008 (Birth of the Man-Child)

2008 was a banner year for the New Apostolic Reformation (NAR – what I term hyper-charismaticism) – at least until it was revealed that Todd Bentley was having an affair with his nanny and divorcing his wife, the mother of their two children (he and the nanny married later).  From April 2nd until about August 11th of that year the so-called Lakeland Revival was headed by Todd Bentley.  Bentley was, shall we say, “christened” by a number of NAR “Apostles” including C. Peter Wagner, Bill Johnson, Rick Joyner, Che Ahn, and others on June 23rd.  It’s too bad for these “Apostles” that there wasn’t an NAR “Prophet” who could have foreseen the disaster that was Bentley’s adultery/divorce and subsequent remarriage.  Perhaps all the NAR “Prophets” were deep in thought, otherwise busy, traveling, sleeping, etc. at the time (cf. 1 Kings 18:27-28)?  But I digress.

The purpose of this article is to revisit some Manifest Sons of God (MSoG) teaching in order to educate those not quite understanding this particular doctrine, its ramifications, and how it fits into the larger scheme of things.  Following are two examples from 2008.

On May 28, in a somewhat lengthy monologue, Bentley explicitly spoke of and promoted the MSoG doctrine.  Here’s a portion:

Tonight is a crossing over and we have a moment,’ says the Lord, ‘where we can labor and travail until Christ is formed in you

…I feel if we gave it a big push that we can literally form Christ – Christ in you.  I’m talking about a maturing of what God has placed on the inside of your spirit.  It’s gonna come out of the birth canal – it’s gonna come out of the womb – because there is a labor and there is a travailing that is going on in the spirit…

…And, we are saying LET THERE BE LIFE.  And, there was life—speaking things into existence.  I am talking about a creative realm… …Under the anointing you make a declaration and it forms tonight…

…We’re going to go back into travail right now until Christ is formed.  God promised a day where heaven and earth must retain Him until the restoration of all things.  Heaven will hold back the coming of Jesus Christ until sons and daughters come into maturity.  It’s called the Manifestation of the sons of God.

Heaven will hold back the Second Coming… A mature church manifests the glory of God.  A mature church manifests the Word of God in truth and power.  A mature church walks in holiness and character.  A mature church walks in miracle, signs, and wonders.

I’m talking about a maturity tonight – and it’s being formed in you.  Let Christ be formed in maturity.  Let the full man, let the fullness of God come forth, and let the womb open tonight…and let there be a great birthing…

The birthing, laboring, and travailing language is all part of the “birth of the man-child” doctrine, an important aspect of MSoG, as it’s the culmination of the teaching.  According to this teaching, there will be ‘one new, perfect man’ (a perversion of Ephesians 4:13).  This is the climax of Bentley’s monologue: “Let Christ be formed in maturity.  Let the full man, let the fullness of God come forth, and let the womb open tonight…and let there be a great birthing…” The New Age / New Spirituality calls this the forthcoming “Corporate Christ”.  MSoG doctrine is such that this “birth of the man-child” IS the Second Coming.  This is paralleled in New Age / New Spirituality teachings (see below).

With the proceedings of Lakeland in full swing, Bob Jones spoke at a conference held at Heritage International Ministries Retreat Center, featuring Todd Bentley, Bob Jones, and Rick Joyner, on August 08th (DVD of this event sold through Rick Joyner’s MorningStar Ministries Media Store, item # TS50, “Todd Bentley Healing and Impartation Service, 08-08-08”).  Here’s an excerpt of his monologue:

The New Breed is just simply the body of Christ is gonna grow up…What He’s [God’s] doing now is bringing you to a level of maturity where you grow up…So, what he’s talking about is; the New Breed is this: it’s Romans 1:4 – the spirit of holiness.  So, for years I tried to get understanding of what the spirit of holiness is for it’s different than the Holy Spirit [ED: YIKES!].

So, last Saturday, He spoke to me about a New Breed of people.  And, He said, ‘I don’t want to get in front of them, I want you to get behind them.  They’ll be close to the ages of 25 and 40… this is who the New Breed is.’

The New Breed will be those that are partaker of the divine nature.  As you begin to grow into the likeness of Christ you’re gonna begin to partake of the divine nature.  And, once you begin to grow up in that-a-way you’ll continue to mature until you look like Christ all over the world.  Jesus was one person.  Now get ready for Jesuses [sic - plural of “Jesus”] all over the world.  Then, he began to tell me that those who have [sic] partaker of his divine nature shall be a friend with God – John  15:15…

So, that divine nature is a friend.  It’s really Paul’s prayer.  I believe God is answering Paul’s prayer in Galatians 4:19 ‘I travail for you, I pray for you until Christ be formed in you.’  There are Christians on the earth now that are growing in maturity to where Christ is being formed in youIf Christ is being formed in you then when you speak you’ll speak as Christ did.  And, you’ll have also authority in this.  Then, in this He was saying ‘this then will be a generation that will do nothing apart from the Father.’  So, I think the main thing you’re getting ready for is a generation for the fathers to come back in.  And, I think the first one that’s gonna come back is Papa.  For Jesus came back over…2000 years ago, The Holy Spirit came over 100 years ago [ED: apparently a reference to Azuza Street], this last revelation is who your Daddy is.  And, I think this is what’s getting ready – is Papa’s getting ready to reveal his family.  And, His family, what He lacks in you is what was in His Son.  So, there are those who’s gonna begin to shine like the Son.  And, that divine nature will have authority over all the works of the enemy

I’ve been back here 33 years today [ED: Jones is speaking about his own purported death and resuscitation experience].  33 years ago I stood before the Lord.   I looked into His eyes.  To be honest with ya, I didn’t want to come back because it had been so hard.  But, He asked… He told me,” if you’ll go back you’ll see the greatest wave of all time in evangelism.  I’m gonna bring over a billion youth into myself.”  Now, these that’s between 25 and 40 are youth leaders.  Getting ready for a birthing of youth beyond anything you’ve ever seen before…And, what he’s after now is the 25 to 40’s which are harvesters…So, get ready.  Things have changed.  The New Breed – let’s get behind them.  For they’re gonna bring the youth behind them.  It’s a change of times.  The torch is being transferred from the old generation to this 25 to 40.  This is the New Breed.

We won’t go into all the issues in Jones’ awful use of Scripture (that was done here).  The main reason in putting both Bentley’s and Jones’ MSoG teachings on the same page is to show the reader what to look for in the teachings of others.  With this in mind, re-read (or read for the first time) the two previous CrossWise articles (here and here) and look for similarities.  Let’s discuss. 

But, before doing so, ponder on the words of Alice A. Bailey – occultist, New Ager, the willing vehicle of the channeled writings of “Djwhal Khul”:

…We can produce, and as a [human] race, give birth to, the next kingdom in nature, which Christ called the kingdom of God; this is the kingdom of souls, the kingdom of spiritual lives, and herein, uniquely, Christ emerges… [From Bethlehem to Calvary: The Initiations of Jesus © 1937 by Alice A. Bailey, renewed 1957 by Foster Bailey, Lucis Trust, 4th paperback ed., 1989, Fort Orange Press, Albany, NY, p 259.  Emphasis added.]

More explicitly, here’s Barbara Marx Hubbard in her work The Book of Co-Creation: The Revelation, Our Crisis is a Birth [Foundation for Conscious Evolution, Sonoma, CA, 1993 (first edition)] with even more alarming tie-ins to Bentley’s and Jones’ messages above (and others who’ve taught MSoG in hyper-charismaticism).  In a section titled The Marriage of Christ and Eve, she begins by referencing the Virgin Birth and the fact that Christ raised Himself from the dead – at least she affirms Jesus Christ’s role in His own resurrection, contrary to Bill Johnson and others who claim it was “the Father by the Spirit” – wondering: “Are we moving beyond sexual reproduction and preprogrammed death?” [p 55].

In order for “Eve” to marry Christ, one’s body must be prepared to transform, to regenerate itself…

If we are approaching a new “normalcy,” normalizing in ourselves what Christ could do, as the next stage in our evolution, then do we have the innate ability, as a proto-universal species, to “become mothers to ourselves,” giving birth to ourselves as fully evolved humans?… [p 56.  Emphasis added.]

Marx Hubbard ponders this and other questions until she receives a “revelation” about her own previous “birth experience”, which she records in a journal:

The benign presence I sensed in my planetary birth experience was the Christ.  The light that surrounded the Earth and awakened us was the Christ-light.  The light that arose within us was the Christ-light that dwells in every one of us! [p 56.  Bold in original]”

She then explains:

The Christ “act” – to do the work that he did – is a new kind of resurrection and transformation at the dawn of the next stage of evolution.

The marriage of Christ and Eve happens at the Second Coming.  It is in real time, like his birth.  It is an event in history [p 56.   Emphasis added.]

Recall the words of many in hyper-charismaticism, such as this one example by Bill Johnson: Jesus is returning for a bride whose body is in equal proportion to her head [as referenced here].  Also, consider Mike Bickle of the International House of Prayer in Kansas City, MO, with his emphasis on the so-called “Bridal Paradigm”, in which Jesus is “love-sick for His Bride”.

Later in this same book Marx Hubbard goes through the Book of Revelation [skipping 6:3-8, though this is covered in an unpublished manuscript of this work, as quoted from here], claiming new revelation from “Higher Voices”.  In the following these “Voices” ‘expound’ on Revelation 9:15-16, 18-21, bringing “new revelation”:

The alternative to Armageddon is the Planetary Pentecost.  When a critical mass are in the upper room of consciousness on a planetary scale, each will hear from within, in their own language, the mighty words of God.  All who are attuned will be radically empowered to be and do as Jesus did.  If those people who are not self-centered align their thoughts in perfect faith, that they are whole, created in the image of God, the world can be saved.  [p 147.  Emphasis in original.]

Obviously, we know that God will not change His Word and save the whole world.  But, note the similarities of this to various teachers within hyper-charismaticism.  Note the hyper-charismatic call to unity at the expense of sound doctrine.  Recall Jones’ (and others) teaching that there will be a “billion souls saved”.  Are these actually a billion souls lost to the New Age / New Spirituality “Jesus”?

Reader, I implore you, please read the words of Bentley and Jones then compare to the words of Marx Hubbard and Bailey.

NOTE: The Barbara Marx Hubbard material was reprised in a later book titled The Revelation: A Message of Hope for the New Millennium [Nataraj Publishing, Novato, CA, 1995], with the pagination a bit different from above.

Kris Vallotton on Becoming an Incarnation through Holy Communion

Kris Vallotton, Senior Associate Pastor of Bethel Church in Redding, CA (Bill Johnson is Senior Pastor), recently stated the following on his website:

When Jesus said we must eat His flesh and drink his blood, he wasn’t talking about cannibalism, but he was referring to ingestion that leads to incarnation. Christ is the Word that became flesh. It is important that we ingest the Word of God in a way that causes us to digest His life until Christ is literally formed in us. Ingestion without digestion will lead to feeling full but not being transformed. Digestion is more than just a taste test, it is the full meal of His presence that conforms us to His image. There is an old saying that is true in this case, “You are what you eat!

Many people ingest the Bible but they don’t digest the living, active Word of God. Religion fills their souls but never satisfies their longing for real life. Digestion requires assimilation, not just consumption. Truth was never meant to just be recounted, it was intended to be experienced. When we exchange the communion meal for a dinner commentary or a cookbook, we deprive ourselves of the privilege of abundant life, and relegate ourselves to a meager existence in the Kingdom. [Tuesday, July 16, 2013; emphasis added]

How do we interpret Kris Vallotton’s message?  The key is in the word incarnation.  Of course, the Incarnation of Jesus Christ occurred when the Word, the second ‘Person’ of the Trinity “became flesh and dwelt among us” (John 1:14).  This took place at the moment of the Virginal Conception (Luke 1:35).  But, do Christians become an incarnation?

While there are a few different meanings for the term incarnation, as it applies to Jesus Christ it implies preexistence, as in the preexistent, eternal Word, the second ‘Person’ of the Trinity took on a new mode of existence as the one, unique God in the flesh.  The fully God and yet fully man Jesus Christ IS the Incarnation.  And since, according to orthodox Christianity, humans are not preexistent, then humans cannot become an incarnation in that sense of the term.  (However, those who believe in the preexistence of souls affirm reincarnation – not a Christian doctrine, specifically deemed anathema at the Second Ecumenical Council of Constantinople, or Constantinople II of 553 AD.)

So what does Kris Vallotton mean?  Certainly, he’s adhering to the typical Word of Faith (WoF) doctrine of ‘new revelation’ (what Vallotton terms “living, active Word of God” above), or as Kenneth E. Hagin termed it, the “rhema” word.  According to WoF, these ‘new revelations’ are superior to Scripture, the written Word (Hagin called this the “logos” word).  But what does that have to do with becoming an incarnation?

The other modern day definitions for the term incarnation are used in a figurative sense, yet it’s clear Vallotton is speaking literally, as he states, “until Christ is literally formed in us”.  Taking the context of Vallotton’s message above, this seems similar to an old and oft-repeated quote by Hagin:

Every man who has been ‘born again’ is an Incarnation, and Christianity is a miracle.  The believer is as much an Incarnation as was Jesus of Nazareth.1

Hagin equates the Incarnate Word of God to the ‘born again’ believer.  Others have stated something similar, and here are two examples from Earl Paulk – one who taught explicit Latter Rain doctrine as well as WoF:

It was the quickening and bringing alive of the Word which was incarnate in Jesus ChristThat Word became incarnate in the Church. 

Jesus was the firstfruit of God’s incarnation, a man living out God’s perfect will.  Now He says, “…My people will bring forth life as they become the ‘incarnate Word’ on planet Earth”…the Church is the ‘ongoing expression’ of God.2

All things have been given to us, even to the point of allowing us to share the divine nature of Jesus.  Sharing His nature is a definition of the ongoing incarnation of God on the earth.  ‘Christ in us, the hope of glory.’  His inheritance is already ours3

While Vallotton has not gone so far as to declare the Church body “the ongoing incarnation of God on the earth”, he’s not very far off.  More important though is that if one reads the Vallotton quote carefully, one sees that the ‘believer’ becomes the ‘new revelation’ word made flesh.  Does this mean that, in the Vallotton quote, Jesus Christ was also the ‘new revelation’ word made flesh rather than the Word, the second ‘Person’ of the Trinity made flesh at the Virginal Conception as the unique fully God and fully man, as the Hagin and Paulk selections above seem to imply? 

To see that this interpretation of ‘believer’ as ‘new revelation’ word made flesh is indeed the correct understanding, we’ll go through the above Vallotton quote sentence by sentence.

When Jesus said we must eat His flesh and drink his blood, he wasn’t talking about cannibalism, but he was referring to ingestion that leads to incarnation

This means simply that partaking of Communion leads to “incarnation”.

Christ is the Word that became flesh. It is important that we ingest the Word of God in a way that causes us to digest His life until Christ is literally formed in us 

These two sentences are the most crucial as far as interpretation.   Here, we’ll have to make an initial hypothesis which will prove itself as we continue.  First, note the two uses of “the Word” above.  From a strictly orthodox perspective, the first sentence would be speaking of Jesus Christ as the eternal Word made flesh at the Virginal Conception.  But is this what Vallotton means?  We’ll return to this later.

Regarding the second, this could refer to either Scripture, or the ‘new revelation’ word.  However, in the second paragraph of the complete quote, Vallotton is clear that he’s referring to the ‘new revelation’ word, since he’s made a direct comparison between this and Scripture, with the ‘new revelation’ word the one to be “experienced”.  Therefore, for now we’ll tentatively conclude that this is the intended meaning here, as this Word “causes us to digest His life until Christ is literally formed in us”.

Ingestion without digestion will lead to feeling full but not being transformed. Digestion is more than just a taste test, it is the full meal of His presence that conforms us to His image. There is an old saying that is true in this case, You are what you eat!”  

Here “the Word” is personified as “His presence”.  Also, this implies that Holy Communion consists of the real presence, just as it does in the Roman Catholic Church, the Eastern Orthodox, Lutheranism, and only a few others within Protestantism.  The majority of Protestant churches deny the real presence in Holy Communion, seeing it as symbolic instead.  For Vallotton, “His presence”, that is, the ‘real presence’ in Communion, literally makes the ‘believer’ become that which was ingested: “the Word”.

Many people ingest the Bible but they don’t digest the living, active Word of God. Religion fills their souls but never satisfies their longing for real life.

The message in these two sentences is that reading (“ingesting”) the Bible results in “religion”, the term used pejoratively; whereas,  the “living, active Word of God” (“His life” and “His presence” in the first paragraph), i.e., the ‘new revelation’ word brings “real life”.  By positing this false dichotomy between the Bible and ‘new revelation’, this confirms the earlier working hypothesis that the ‘new revelation’ word was the intended meaning in the first paragraph.

Digestion requires assimilation, not just consumption. Truth was never meant to just be recounted, it was intended to be experienced.

Studying and memorizing Scripture is not the real goal.  The “truth” of these ‘new revelations’ is to be digested, experienced, assimilated.  This is the goal.

When we exchange the communion meal for a dinner commentary or a cookbook, we deprive ourselves of the privilege of abundant life, and relegate ourselves to a meager existence in the Kingdom.

If Holy Communion is viewed as symbolic, rather than the ‘real presence’ of “the Word”, i.e. ‘new revelation’, then we become a spiritual ‘have-not’ instead of a spiritual ‘have’.  Why?  Because it’s “important that we ingest the Word of God in a way that causes us to digest His life until Christ is literally formed in us.”  If we don’t “ingest the Word of God” in this way, then “Christ” will not be formed in us, literally. 

But, what does all this really mean?  The mystery and confusion evaporate when this is viewed from a Gnostic, or, more specifically, a Neo-Gnostic (New Age / New Spirituality) perspective.  First, we’ll need to provide a brief sketch of a basic Neo-Gnostic conception, keeping in mind that this is a perversion of Christianity.

In the Neo-Gnostic (New Age / New Spirituality) conception of deity, there is an eternal trinity consisting of the Father, the Holy Breath (sometimes Mother), and Christ (the logos, usually the offspring of the first two).  Christ is “the Word of God”, the “word” of Thought, Force and Love.  This “word” formed the entire cosmos, leaving a part of himself in all of creation, alternatively known as a seed, spark, Christ.  Therefore, the eternal word (third person of this false trinity, as opposed to second in orthodox Christianity) is the ‘Christ without’, while the internal seed/spark in everything is the “Christ within”.This is the doctrine of panentheism, that is, God is within all, yet simultaneously transcendent.

In the Gnostic understanding, mankind has two natures, one human and one divine spark/seed, or ‘Christ within’.  In order for humans to progress spiritually, the goal is to awaken the ‘Christ within’ (Christ in you, the hope of glory – a perversion of Colossians 1:27) via the “Christ without”, i.e., the “word” which provides “Thought and Force”,5 or ‘new revelation’.  As one increases in ‘new revelation’ knowledge, one progresses spiritually.6  This progression occurs over multiple lifetimes, as the spark/seed is then reincarnated into a succession of human forms.

Though “Christ” (divine seed/spark) was yet still latent in humanity, due to ‘selfishness’, most of the human race did not recognize this and, thus, was not progressing as it should.  This necessitated that the eternal Christ (of this false trinity), the “Word of God”, be made manifest in human form “by taking his abode in some pure person”.7  That “pure person” was Jesus of Nazareth.  This “Word of God”, ‘new revelation’ of “Thought and Force”, became flesh in the man Jesus at baptism, specifically when the dove (Holy Breath) landed upon him.  This is when the incarnation of the “Word of God” began.8

Once ‘the Word’ was “made flesh” in Jesus of Nazareth at baptism, Jesus became the model for all towards their own spiritual progression, for their own self-redemption.  The goal then for mankind is for each one to become his own ‘word made flesh’, to become his own incarnation, by recognizing the divine seed/spark within, and then begin its path towards actualization.9  This false Jesus instructs others: “Look to the Christ within who shall be formed in every one of you, as he is formed in me.”10  What was it that Vallotton wrote above?  “It is important that we ingest the Word of God in a way that causes us to digest His life until Christ is literally formed in us.”

Viewing Vallotton’s complete statement from a New-Gnostic perspective works well indeed.  Using Neo-Gnosticism as our lens with which to view this statement, we can see how to interpret “Christ is the Word that became flesh”, and this adds clarity to the entire Vallotton quote.

As regards Vallotton’s references to Holy Communion, we’ll compare to material on a Gnostic website.  Please note that there are many different flavors of Gnosticism, with each one borrowing from other religions and occult traditions.  This particular one incorporates Hinduism, Jewish mysticism to include the Kabbalah, Tantric Yoga, and others into its own mix of Gnosticism.  Also, as a side note, the reader may have recognized that Hagin referred to the ‘new revelation’ word as the “rhema”, while above (and below) it was used as the “logos” instead.  This is not unusual, as terms are not necessarily consistent, though concepts usually are.

Jesus says that man cannot live upon this bread alone, this bread of Moses.  In other words, the teaching that Moses gives is vital, it is important, but it is not enough; there is something else.  And that something else is the Word of God, as Jesus says.  But here we have to look deeper than the literal meaningSome interpret this passage as meaning that we need the scripture or the Bible in order to have life, but this is only a literal, superficial meaning of the phrase. The document from which the quote is taken was written in Greek, and in Greek, ‘word’ is ‘logos’…11

Just like Vallotton, we have to look beyond the literal meaning of Jesus’ words in John 6, we must “look deeper” for the mystical meaning, as per the Gnostic quote above, for if we don’t, then this will result in “not being transformed”, per Vallotton.  The Bible is not enough.

…In other words, man cannot live by bread alone…but by the Word of God, by the Logos, by the Christ.  So he is pointing out a very important mystery that we need to comprehend…. 

receive the blessed elements so they can take those atoms [of the Christ] into their bodies as assistance for their work.

…these elements which will house the forces of Christ (the Logos) so that the congregation can receive those forces.12

As Vallotton concluded his first paragraph, “You are what you eat!”  This is what he means by “His life” and “His presence” in the first paragraph.  But, whose life and presence is this really?  All this reminds me once again of the following Alice Bailey quote, only this time I’ll place other emphasis:

…[T]he church movement, like all else, is but a temporary expedient and serves but as a transient resting place for the evolving lifeEventually, there will appear the Church Universal, and its definite outlines will appear towards the close of this [20th] century…This Church will be nurtured into activity by the Christ [ED: the false Christ above, actually Satan/antichrist] and His disciples when the outpouring of the Christ principle [ED: spirit of the ‘new revelation’ word], the true second Coming, has been accomplished…

The Christian church in its many branches can serve as a St. John the Baptist, as a voice crying in the wilderness, and as a nucleus through which world illumination may be accomplishedThe church must show a wide tolerance…The church as a teaching factor should take the great basic doctrines and (shattering the old forms in which they are expressed and held) show their true and inner spiritual significance [ED: occult/esoteric meaning]The prime work of the church is to teach, and teach ceaselessly, preserving the outer appearance in order to reach the many who are accustomed to church usages.  Teachers must be trained; Bible knowledge must be spread; the sacraments must be mystically interpreted, and the power of the church to heal must be demonstrated.13

  

   1 Kenneth E. Hagin “The Incarnation” in The Word of Faith, (1980, December; #13) Kenneth Hagin Ministries, Tulsa, OK, p 14, as quoted in Russell Sharrock Covenant Theology: A Critical Analysis of Current Pentecostal Covenant Theology, 2006, Lulu Enterprises, Morrisville, NC, p 109.  Emphasis added.
   2 Paulk, Earl. Held in the Heavens Until…God’s Strategy for Planet Earth, 1985; K Dimension, Atlanta, GA, p 163.  Emphasis added.
   3 Paulk, Held in the Heavens, p 197.  Emphasis added.
   4 Levi Dowling The Aquarian Gospel of Jesus the Christ: The Philosophic and Practical Basis of the Religion of the Aquarian Age of the World, © 1907 Eva S. Dowling and Leo W. Dowling, © 1935 and © 1964 Leo W. Dowling, (11th printing, 1987), DeVorss, Marina del Rey, CA, p 6.  Dowling is cited as merely one Neo-Gnostic text, but there are many others, with subtle differences in basic doctrine.  However, Dowling’s very closely matches the Vallotton quote, and hence, serves our purposes here.
   5 Dowling Aquarian Gospel, p 6
   6 Dowling Aquarian Gospel, pp 6-7
   7 Dowling Aquarian Gospel, p 7
   8 Dowling Aquarian Gospel, p 8.  The point at which this false incarnation begins is detailed: …Jesus was man; Christ was Divine Love – the Love of God; and after thirty years of strenuous life the man had made his body fit to be the temple of the holy breath and Love took full possession, and John well said when he declared: “And the Word was made flesh and dwelt among us and we beheld the glory of the only begotten of the Father, full of grace and truth.”
   9 Dowling Aquarian Gospel, p 8
   10 Dowling Aquarian Gospel, p 8
   11 “Gnostic Instructor” “Sacrament of Communion” gnosticteachings.org website <http://gnosticteachings.org/courses/sacraments-of-the-gnostic-church/666-sacrament-of-communion.html>, as accessed 07/20/13, © Glorian Publishing, Brooklyn, NY; emphasis added.
   12 “Gnostic Instructor” “Sacrament of Communion”
   13 Alice A. Bailey The Externalisation of the Hierarchy, © 1957 Lucis, NY, 6th printing 1981; Fort Orange Press, Albany, NY, pp 510-511.  Underscore from italics in original; other emphasis added.  While the book was not published until 1957, most sections within the book have corresponding dates of initial writing, or, more accurately, transmission.  The portion quoted here is from 1919, some of the earliest writings of Bailey/The Tibetan.

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