Sunday's Thoughts
by Alice-Alexandra-Sofia


The Force

The Universal Criterion

The Ultimate Power

The Ultimate Knowledge

The Ultimate Mercy

The Ultimate Purpose



109. Sunday, August 5, 2012

The Force


…Be courageous and strong, fear not…

{Deuteronomy 31:6}


Moses had brought the chosen people to their destination, and the time came to take over the Promised Land. Yet, the days of Moses were close to the end: God told Moses that he shall not go over Jordan, because Moses did not obey the words of God. Another man was given the authority to lead the people farther, and the mission of Moses was over: he had to ascend to the mountain, to observe the Promised Land from afar, and to die as his brother died. Among the last directives, Moses told his people to be courageous and strong (ισχυε – forceful, strong as possessing with force; from ισ – force), do not fear, because God is coming with them {Deuteronomy 31:1–6, 14; 34:1–5}.

Moses had to face the sum of human fears – physical death, after which the powerless disintegrating matter is all what is left of man; seemingly, it was no reason to speak of force. Yet, Moses advised his tribesmen to be courageous and strong. Well, Moses was the unique human being – the prophet whom God knew: God spoke to Moses directly, and Moses perceived the Glory of God (την δοξαν Κυριου ειδε*1*). There was none like him during the following history of Israel {Numbers 12:6–8; Deuteronomy 34:10–12}.

What about all the others – ordinary human beings who did not enter the history, who were born into this world to live and to die unnoticeably?

What gives the power to face death? When the time of end comes, is anyone truly able to think of the others, moreover, to encourage them to live and to accomplish their purposes? Is there anything that could make the mind strong enough to withstand the fear of death, to leave own desires and necessities behind, and to step at the threshold of death without regrets and feelings of failure, so coming of the successor would be seen as own freeing?

And I think that perception of death is one of the fundamental differences between the one who has faith in God and the one who has no faith in God.

Through faith, the mind learns the meaning of life and death, comprehends the human nature, and sees the Future – the life everlasting in the presence of God.

What the mind of the unbeliever has – assumptions that the disintegrating flesh is all that crowns his life, that human spirit does not exist, that his thought is a function of the matter leaving no trace and dissipating with disintegration of the matter, that his heart and brain would dissolve and nothing would be left from his human essence*2*, that, besides temporary flesh, there is nothing, nothing would enter new phase of life, and his life and memory of him will vanish as morning mist under the sun, as he never existed?

The ancient Greek custom to face death with a smile was intended to reveal courage of a fearless human being, who awaits nothing from all his imaginable heavenly gods and real earthly masters, and who therefore, came to the point of his final liberation, when nothing can change his consequent destiny.

The courage of the Christians, especially the martyrs murdered for their faith, as well as all the others who died without fear and regrets, in anticipation of coming into the presence of God, should have another reason, because for a Christian, physical death is completion of the road to home – the end of one phase of existence, and return to God – the beginning of the next phase of existence.

From a particular point of view, the Christian teachings might be seen as the guide given to a human mind–body for perception*3*, acceptance, and comprehension of the Divine Energy coming from the Eternity of the Almighty Omnipotent Spirit into the temporal settings – the earth, the world of the matter.

Then, Christianity is cognition of God the Father, the Almighty Omnipotent Spirit, Whose Power the insufficient human language defined as the Consuming Fire, Whose presence the matter/flesh/human body was not able to withstand, and Who is revealed to men through His Glory – the Word–God that is with Him from the beginning, Who was sent into the world and became Man to collect, to heal, and to take home His Own – Lord Jesus Christ, the Son of God, Who is One with His Father {Exodus 33:18–22; Deuteronomy 4:29; Luke 12:49; John 1:1–18; 3:1–18, 35–36; 4:24; 10:27–30; 14:6–10; 17:1–26; 1 John 1:1–3}.

The totality of human knowledge of God is based on comprehension that God is the Almighty Spirit, the Most Holy One, the Deliverance, Sanctification, Light, Truth, Life, and Love – God is Everything of a human being–child of God. The Omnipotent Power of God


creates a human being

sustains the breath of life in him

enters the vessel of human clay – the human heart–mind–body

making man capable of perceiving the presence of God

reveals the eternal uncognizable God to the human reason,

which, until the time, is immersed into the temporal world of the matter

transforms a human being into the living temple of the Living God,

giving him the authority to become a child of God

and the power to receive the knowledge of God that is the eternal life

at the time of death, separates the spirit from the matter:

the dust returns to the dust, the spirit returns to God Who gave it

{Genesis 2:7; Ecclesiastes 12:5–7; Isaiah 45:8–12; 64:8–9; Luke 12:49; John 1:1–18; 14:1–28; 17:1–26}.


Could the moment of death, then, be the last lesson, the final revelation, which the mind has to learn within this world, before coming of the force needed to overstep the futile boundaries of the matter?




*1* In Numbers 12:8 – την δοξαν Κυριου ειδε. The Greek word ειδε is a derivative of the primary verb ειδω – to perceive–observe–experience visually or mentally, to find out by observation, to know, to understand. As soon as God already told Moses that man is not empowered to see God and live {ου δυνηση ιδειν το προσωπον Μου. Ου γαρ μη ιδη ανθρωπος το προσωπον Μου, και ζησεται – Exodus 33:20}, it can be assumed that Moses perceived God by the soul–heart–mind, as the image into which man was created, not by eyes as man sees – in the same way, for instance, as he sees the earthly fire, water, soil, bodies of living beings, and other material things. The Holy Scriptures tell that Moses has seen the appearance/image of the Glory of God as the burning fire {δε ειδος της δοξης Κυριου, ωδει πυρ φλεγον –– Exodus 24:17}.

In addition, the people were given illustration how the presence of God influences the matter:

– Moses perceived the voice of God as coming from the bush consumed by fire yet not burned

– the appearance of the Glory of God before the people was as the consuming fire

– the top of the mountains on which the Glory of God came was as consumed by fire

– the hills melted as wax from the presence of the Lord.

At the same time, there was a special warning: do not connect the worship of God, Who spoke with them as from the midst of fire, with any of material objects, including the sun, any heavenly body, any living being, any form of the matter {Exodus 3:1–6; 19:18; 24:17; Deuteronomy 4:15–19; Psalm 96(97):5}.

The presence of God as the appearance of the consuming fire {Πυρ Kαταναλισκον – Deuteronomy 4:24; Hebrews 12:29} is all that a human being has power to perceive by the human senses created for perception/identification/comprehension of the world of the matter. Everything else is beyond the boundaries of the material world, into which the mind was caged for completion of its quest to cognize the good and the evil, yet do not live eternally with knowledge of the evil. The evil was cursed to crawl on dust and to consume dust (γην φαγη, from γη – earth, dust, matter, man as dust returning into dust, other living creatures) in all days of its life; therefore, the evil must not overstep the boundaries of the temporal dissipating matter until the Day of the Last Judgment. In the new world, there will be no place for evil, suffering, and death {cf.: Genesis 3:1–6, 14–15, 22–25; John 8:42–45; Revelation 20:10–14; 21:1–5, 22–27; 22:3–5}.

*2* See postings: The Human Heart, Folder Archive_2008–2010, Page 7_December_2010, and The Immortality, Archive_2011, Page 6_ November_December_2011.

*3* Concerning human perception of God, see also the following postings:

Folder 2012 –– The Water, and The Transformation, Page 1_January_2012; The Perception, Lazarus, and The Thirst – Page 4_April_2012; The Lamp and The Fire – Page 6_July_2012

Folder Archive_2008_2010 –– Unity and Division, and The Seal, Page_1_2008.





110. Sunday, August 12, 2012

The Universal Criterion


…For there is not a good tree that brings a bad fruit,

nor a bad tree that produces a good fruit.

For each tree is known from own fruit …

{Luke 6:43–44}


In Gospel According to Matthew {Matthew 10:34–39}, Lord God Jesus Christ tells that He did not come to cast the peace in the earth: He came to cast the sword unto the earth and to divide the people, even to dissever man with his father. The choice – to follow Lord God Jesus Christ or to reject Him – separates the one from the others.

The division promised by God is accomplished through an ability to discern the difference between the good and the evil. The Holy Scriptures provide the comprehensive identification of the reality*1* of the good and the reality of the evil, so those, who would decide to follow God, can be enlightened and empowered by the words of God.

When Moses warned his tribesmen of the consequences of their choice of the evil things, which in the time of law–giving included idol–worship, customs, corruption, and perversion of the heathen nations that occupied the promised Land until their sins were filled up and they had to faced annihilation, he defined the features of the reality of the good – blessings, and the reality of the evil – curses { Genesis 15:13–16; Deuteronomy 11:12–28; 28:1–68; 29:1–28; 30:1–20}.

In the New Testament, Lord Jesus Christ completed the separation of the good and the evil {Matthew 6:24; Luke 6:43–44}: man cannot serve two masters, and good tree does not bring bad fruit. Therefore, it is not possible to unify the evil and the good: they do not co–exist – they are not compatible.

The words of God and His messages to mankind conveyed through the prophets and the apostles define two worlds, which correlate with the purposes of man and accommodate the entirety of human existence.

The two worlds are the world of the good and the world of the evil, the inner realities of human heart–mind (e.g., framework of thinking, sets of values, criteria of evaluation), with which the mind identifies own existence and from which it draws its purposes. Consequently, the world that the mind accepts as the very own reality defines the mind’s very own destiny: life of reason or death of reason.

The purposes (or life–mission) of the mind include cognition of the good and the evil, choice between the good and the evil, embodiment of the chosen and cognized reality into own thoughts, words, and deeds (the reality of good is based on knowledge of the will and attributes of God – Absolute Good, wisdom, perfection, and freedom; the reality of evil is based on knowledge of death resulting in insufficiency, slavery, destruction).

The thoughts, words, and actions are the building blocks with which a human being builds the life – own cosmos where the Light of God should shine and that might become the record in the Book of Life. Life is the creation of man that in the Judgment Day will be tried by the Fire for evaluation of the compliance with the Word–God {John 3:17–21, 35–36; 5:24–30; 6:37–40; 1 Peter 2:1–7; 1 Corinthians 3:1–13; 2 Corinthians 5:10; Ephesians 2:13–22; Revelation 20:11–15; Malachi 3:16–18; 4:1–1}. Through own creation – life on the earth built according to own choice between the good and the evil – all human beings will receive the fruit of their own doing (life everlasting with God, or death – separation from God).

In summary, the mind builds its world with

1/ category of the good; for instance, knowledge of God, faith, love, truth, light, life, blessing, health, kindness, forgiveness, mercy, justice, righteousness, humbleness, loyalty, reliability, friendship, sharing of own possessions, assistance and help to the others; the results are wisdom, perfection, and readiness for the eternity with God

2/ category of the evil; for instance, the deeds of the arch–evil that was murderer of man from the beginning, pride, lies, deceit, darkness, anger, condemnation, ruthlessness, curse, uncleanness, sin, adultery, perversion, suffering, injustice, insufficiency, diseases, hypocrisy, betrayal, deprivation of possessions and deceit of the others; the results are foolishness, corruption, and death.

The Epistles of the Apostles {esp.: James, 1 Peter, 2 Peter; 1 John 3:3–18; 5:1–4; Jude; Romans 1:18–32; 1 Corinthians 5:9–13; 6:6–20; 10:18–24; Galatians 5:14–26} identify the deeds of the good and the deeds of the evil, which a human being claiming the way of perfection in Lord God Jesus Christ should know by heart. So,

1/ the criteria of the good should become the basis for every choice, every action, and every word

2/ the deeds of the evil should be avoided by all costs.

The summary of human virtues, ethics, and standards of behavior is imitation of the perfection and mercy of God the Father revealed by Lord Jesus Christ, the Word–God through Whom all things came into being and Who therefore, defines the new creation – new human nature enabled to live in the presence of God {Matthew 5:44–48; Luke 6:27–38; John 1:16–18; 13:12–17; 14:6–12; 17:1–8; James 1:18, 21–25; 1 Peter 1:3–5; Ephesians 2:13–22; Revelation 21:2–6; 22:3–5}.

The summary of the evil is slavery of sin and deeds of the arch–evil {John 8:34–51}.

And I think how the one who begins the road to God could establish himself on the path of righteousness? How to obtain the right judgment, if the world around speaks only evil (frequently, masqueraded with the slogans of good), hears only evil, and thinks only evil? How to find the criteria of discernment between the good and the evil, especially if evil comes from own family, friends, teachers, colleagues and co–workers, those in a position of public trust and authority?

The words of Lord God Jesus Christ reveal the universal criterion of discernment between the good and the evil {Luke 6:43–45} for those who seek the truth within the collapsing world built with misconceptions of the heathens (starting with such as destiny/fate, universal causality, and logic of simplification as the basis for cognition).

Firstly, each event, assumption, piece of knowledge, information should be identified as bringing the good consequences (such as preservation of life, health, development) or bringing the bad consequences (loss of health, any detriment or deprivation of valuable possessions, degeneration of mind and body, perversion, collapse and destruction of establishments, death). Then, either accept it (if it results in the good) or reject it (if it leads to the evil). If any risk of loss, or a possibility of harm that could be inflicted on himself or on the others, is possible – the considered event, assumption, knowledge, etc. are rooted in the evil; they are incompatible with the nature of good*2*. Therefore, they must be rejected, if the good is the choice…





*1* Concerning reality, see posting Introduction to the Systems (Levels of Consideration), Folder Systems, Page 1


*2* The image of tree bringing the fruits according to its nature {Luke 6:43–44} introduces the theological root of the concept of logical reality (see definitions of reality, logical reality and complexity in posting Introduction to the Systems, Folder Systems, Page_1).

In general, a logical reality might be seen as a self–reproducing supercomplex system existing within the special settings/framework – the human mind, a human establishment (for instance, society, state, business enterprise, any system that sustains life of society), the earth. Logical reality stipulates creation, maintenance, behavior, use, disposal, destruction of material things and other living beings, which are the components/subsystems/structures of the totality of structured matter, and which sustain their existence by arranging, consuming, assimilating, destroying, and decomposing the structures of the matter. The general settings – the earth – sustains existence by providing energy and resources needed for life (soil, air, water, sun, structures of energy fields, energy forms, energy streams, etc.).

A tree has a root; through the root, the tree assimilates the components of the soil (its life–sustaining resources), which it has abilities to assimilate/re–arrange/re–structure/digest, and then, consumes/re–arranges components of the transformed structures of the matter (e.g., minerals, chemical substances) into own components, from which it creates/develops branches, leaves, flowers, fruits, seeds according to its own nature.

In general, the process of tree’s growth and creation of fruits is based on a particular pattern of modification of the levels of complexity of assimilated matter and then, creation of the structures of the matter at another level of complexity, which identifies the tree’s nature. The tree brings forth the fruits of its own kind; it cannot bring fruits that are not of its own nature.

Similarly, a component of any logical reality is a derivative of the main/universal code that has been read at a particular level of complexity. According to the law of complexity (the universal law according to which the universe was created and which controls existence of the universe) nothing incompatible with the main code, which has been read/embodied at the particular level of complexity can be created/arranged/exist at this particular level of complexity.


a/ the things that compose the logical reality of the good are not available for those living by the evil

b/ those who live by the good do not choose the evil, until they live according to their own nature (that is until they succumb to corruption and become perverts).

For instance, a good man will not massacre his co–workers, innocent by–standers, show/movie spectators; the good movie will not give a child lesson in corruption, bullying, perversion; a good teacher will not assault his pupil; a good priest will not corrupt his flock, and so on.

It means that the overall virtue and humaneness of the society are revealed by the fruits it produces and consumes to define/maintain own existence. Those who commit crimes against the society, neighbors, the state, and the others are the very own fruits of the society; it was said: that what was sown that would be harvested {cf.: Galatians 6:7–8}.

Those who want to live peacefully and in prosperity should educate themselves and especially their children: firstly, what is the good and what is the evil; then to choose the desirable way of existence – life of accomplishments leading to perfection and evolution of each member of the society as well as the society itself, or life of misery – suffering, diseases, crimes, and agonizing death of mind and body…




111. Sunday, August 19, 2012

 The Ultimate Power


…Not by mighty power, nor by strength, but by My Spirit, says the Lord Almighty.…

{Zacharias 4:6}


In the vision sent to the prophet, the Lord Almighty reveals the Ultimate Power – the Holy Spirit of God {Zaharias 4:6} by Whom the temple of God is built and the universe was created, exists, and comes to its completion. The presence of this Power melts the hills*1*, evaporates the armies of sinners with all their weapons and devices for murder and contradiction, and reveals the actual essence of the establishments and knowledge of men as null and human wisdom as madness. Into the world of man, this Ultimate and the Almighty Power comes through the Word–God and creates the new world in which the new creations – human children of God – are enabled to withstand His presence and to dwell with Him in His eternity, because they are baptized in the Fire, became the dwelling of the Holy Spirit, and received υδατος ζωντος – the water of living, the life everlasting {Genesis 1:1–31; 2:1–7; Psalms 96(97):5; 101(102):25–28; Daniel 2:1–45; Luke 12:49–50; John 1:1–34; 4:24; 7:37–39; 10:30; 14:15–26; 17:21–26; James 1:18; 1 Corinthians 3:19–23; Revelation 19:11–21; 21:1–6; 22:1–5}.

And I think that the entire history of human thought can be described by the search for the ultimate knowledge – the greatest force that, if obtained, will evaporate the fog of ignorance, enable the mind to comprehend the nature of things, therefore, dissolve “the spiritual blindness” by making impossible misconceptions, misinterpretations, and overall insufficiency of reasoning.

However, this search might be likened to intentional crawling in the darkness, while the entry into the light is already given, because the ultimate knowledge and ultimate power of man is knowledge of God granted by the Holy Spirit; nothing else is needed, and nothing else should be ever sought {cf.: Matthew 6:33; John 8:12; 14:6–26; 15:1–6, 26}…






*1* See also posting The Force, Folder 2012, Page 7_August_2012.





112. Sunday, August 26, 2012

The Ultimate Knowledge


…And this is the everlasting life that they may know You the only one true God

and Jesus Christ Whom You have sent.…

{John 17:3}


The words of Lord God Jesus Christ equate the everlasting life with knowledge of the only One true God – τον μονον αληθινον Θεον *1* and Jesus Christ Whom He have sent {John 17:3}.

For the nation that was chosen to serve as the priests of the Almighty God, yet that many times relapsed into idol–worship with plenty of deified material things, these words re–iterated the first main commandment, which since the time of Moses is the foundation of life: the Lord our God is One Lord – Κυριος ο Θεος ημον, Κυριυς εις εστι {Deuteronomy 6:4; Mark 12:29}.

For all the others – the gentiles (including the Greeks) who came after the Jews to be the chosen ones called to inherit the kingdom of God through the unity in the Word–God, Lord Jesus Christ – the unity that transcends the racial, national and other boundaries of men {Isaiah 65:1–2, 11–17; Acts 28:17–29; 1 Peter 2:4–10; Romans 1:16; Galatians 3:26–28}, these words revealed that the ultimate knowledge is the knowledge of only One true God and His Son, the Word–God, Who was sent to save His creations from the ultimate evil – death.

Man cognized death because of free choice of disobedience to the words of God {Genesis 2:2–7, 16–17; 3:18–19}.

Man can be saved from death because of


acceptance of the Word–God, Who declared God the Father and manifested Him to the world

freely chosen obedience to the words of God the Father conveyed by the Word–God, His Son

{John 1:1–34; 3:13–18; 14:6–24; 17: 3–8, 21–26}.


Every Christian knows that life and salvation come only through Lord God Jesus Christ – love to Him and observance of His words prepare a human being for coming of the Holy Spirit – the only Teacher Who gives the true knowledge of the only One true God and with it, the life everlasting {John 14:15–26; 17:3}.

So, what is the ultimate knowledge given to a Christian? The answer is in the Holy Scriptures: God is the Spirit – Almighty Omnipotent One true God, Whose attributes the human mind comprehends as


the Unity–Wholeness, Absolute Good – Perfect Love and Mercy, Everlasting Life

the Omnipotence, the Absolute Truth, the Absolute Universal Law

through Whom all that exists came into existence

the Supreme Justice, Righteousness and Excellence of Perfection

The Alfa and the Omega – the Beginning and the End – the Fullness of Completion

{Genesis 1:1–3; Matthew 5:48; Luke 6:36; John 1:1–16; 4:24; 10:30; 14:6–26; 1 John 4:16–18; 5:7; Revelation 21:6}.



Many misconceptions concerning the Christian teachings could be resolved if to comprehend the meaning of the Unity of which God told His followers: the Word–God is with God the Father and One with God the Father, and the Holy Spirit proceeds from God the Father {John 1:1–4; 10:30; 14:26; 15:26}. As St. John the Apostle writes, The Father, the Word, and the Holy Spirit are the One {1 John 5:7}.

Therefore, Christianity is knowledge of only One true God given only to those who accept the Word–God/Law, who make the Word–God the actuality of their life, and who then, are empowered to receive the Holy Spirit {John 14:6–26} – the Divine Power and Divine Energy that transforms the mortal creature of dust into a new being capable of everlasting life in the presence of God:


God –

The Uncognizable Unknown Supreme Being


Who revealed Himself to His creation–man



the Omnipotent Spirit, Whom the Messiah identified as God the Father

(He is the Source of Life),

the Absolute, the Unity, from Whom

the Universal Law                 and the Energy and the Power come


The Word–God                                          the Holy Spirit


The Unity of Energy, Power, and Law

Whose attribute is the immortality within the eternity.


From the beginning of exile into the insufficient “cursed” temporal world given to man for completion of his quest for knowledge of the good and the evil (that is death), the human mind sought the road back to God, to the world of everlasting life, completion, and perfection closed for man because of his rejection of God–Creator {Genesis 3:18–25}. In his quest for the ultimate knowledge, the mind invented the heathenism – the imaginary worlds of false religions. Yet, the truth always was before the human mind {Isaiah 40:21–31; Romans 1:14–32}, because everything within the world created by God, including the human mind, lives and breathes only by God Who created all: all lives by love of God and knowledge and love of God is the essence of all that the mind is enabled to access {Psalm 138(139):7–18; 150:6; 1 John 4:16}.

And I think that one of the ways to discern the presence of God within is to create something good for the sake of love to people or to other living beings and to make own good thought/intention/purpose the actuality available for all the others.

For instance, to feed the hungry, to visit the sick and the imprisoned ones, to adopt a child, to build a house for the homeless, to give job the unemployed, to adopt from a shelter an abandoned animal scheduled for euthanasia...

Within the world of insufficiency, poverty, loneliness, and diseases of the mind and body, everyone has something that he needs, as well as something he can share or create: the act of creation/sharing of the good is the moment when the divine immortal nature of man–dwelling of God {cf.: John 13:34–35; 14:23; 17:1–3, 20–26; 1 John 4:7–21} is actualized within the temporal world controlled by death…





*1* In the phrase τον μονον αληθινον Θεον – the Greek word μονον usually is translated as “only”: “the only true God.”

However, μονον is also a derivative of two roots:

1/ μονο– one, alone, and no–one else, only

2/ εν/εις – primary word for numeral one, only.

Therefore, the complete meaning of τον μονον αληθινον Θεον is “the only One true God.” Such translation is confirmed by the words of Lord God Jesus Christ: Εγω και ο Πατηρ εν εσμεν – I and the Father One are {in John 10:30; also see John 17:21, 23–26, and 1 John 5:7}; therefore, it is in full compliance with the monotheistic theology – the Christianity, the ultimate knowledge of God the Father conveyed by the Word–God Whom He have sent for salvation of the world.


113. Sunday, September 2, 2012

The Ultimate Mercy


…Jesus saw a large crowd and had pity on them,

because they were as sheep having no shepherd.

And He began to teach them many things…

{Mark 6:34}


It happened after the Apostles told Lord God Jesus Christ that Herod beheaded John the Baptist. The Lord went into the wilderness, to be apart. The people gathered in a big crowd, looked for Him, and run to find Him. Going out, the Lord saw the crowd and had pity on them, because they were as sheep having no shepherd. He healed the sick ones and began to teach them many things. When the evening came, and the people were hungry, He multiplied bread and fishes, so, His disciples gave the food to the hungry crowd. Then, He sent out His disciples, and having dismissed the crowd, He went up into the mountain, alone, to pray God. In the evening, He was apart {Matthew 14:6–23; Mark 6:17–48}.

Two Gospels describe the same event, which includes the actions typical for the earthly life of the Word–God. So, what, in fact, did happen, what was it that God has done?

The humans once more time demonstrated their rejection of God: the sinful creatures murdered His messenger – the forerunner who was sent to prepare the people for His coming. In the past, many prophets and servants of God were killed, because they attempted to remind the chosen ones of their high mission. Now, after assassinating John the Baptist, the greatest one of those born by women, the sinners were ready to rise up against God Himself. Lord Jesus Christ left the humans to be apart. Yet, apparently, the human misery, suffering, and affliction cry louder to the Creator than human wickedness does, and God again had mercy on them. God went out, had pity on the crowd, healed the sick ones, taught them many things, and fed them: despite of evil and ruthlessness of men, God committed the comprehensive act of mercy that satisfied all needs of human body and mind.

In summary, God came to the lost and miserable ones, who were as sheep without the shepherd, to save them, to heal them, to feed them, and to lead them into His Kingdom {Matthew 18:11–14; Luke 5:30–32; John 10:11–16, 27–29; 14:1–4; 1 Peter 2:25; Psalm 118(119):176}:


any sin results in separation of man from God, therefore, in perversion

{the first consequence of sin is separation between man and God – Isaiah 59:1–2},

and ensuing insufficiency of the energy of life

leading to impairment → disorder → disease of the human mind and body,

which can be healed only if the sinner repents and asks the mercy of God

He forgave sins and healed their consequences –

diseases of mind (e.g., insanity that the people perceived as possession by the unclean spirits) and body,

by giving His divine power of God–Creator –

the power that annihilated the evil–insufficiency of the heart–mind–body

of those who have sinned and became the sick ones

{cf.: Isaiah 59:1–16; Mark 2:1–13, 17; 3:1–6; 5:1–20; Luke 6:17–19; 7:21–22; 8:27–39; John 5:1–17; 9:1–33}

all diseases have the same reason:

insufficiency of the life–sustaining energy

and the ensuing break/impairment of the immune system

He healed the sick ones by giving them the energy of life:

the power emanated from Him and healed the sick ones –

those who touched even only hem of His garment were cured

{Matthew 9:20–21; 14:35–36; Luke 6:17–19; Mark 5:25–34; 6:56}

ignorance makes the mind susceptible to deceit and lies

and therefore, vulnerable to the evil

He taught the truth and knowledge of God –

the knowledge that sets free from sin and leads to the eternal life

{John 8:31–47; 17:1–3; Mark 2:13}.


Therefore, His actions toward the sinners and the sick ones are comprehensive; they satisfy all needs of a human being:


He forgives sins – the acts of evil committed by a sinner.

His forgiveness eradicates the evil within the sinner’s heart–mind – the evil,

which results in insufficiency of the good and ensuing perversion/degradation

completed with an inability to accept the divine life–sustaining energy.

By correcting the perversion/imperfection of sinner,

which made impossible acceptance of the divine energy sustaining life,

He restores the ability to accept the divine energy coming from God

He gives the energy of life

that corrects deviations from the nature (sickness, diseases, infirmities)

and restores mental and physical health

He gives food for a human body, so,

a human being can live and accomplish the purposes of his earthly existence

He opens the human mind for the knowledge of God:

He gives an opportunity

to receive the food of eternity – the Bread of Life – the knowledge of Himself

and knowledge of God the Father that is the everlasting life.


Lord Jesus Christ, the Word–God, is One with His Father Who speaks to the human beings, acts, and reveals Himself through His Son {John 1:18; 5:17; 8:29; 10:30; 14:6–11}, and the actions of Lord Jesus Christ convey the perfection and excellence of God the Father. The actions of God also reveal the ultimate mercy, because they are committed in spite of malice, wickedness, and ungratefulness of men:


they restore mental and physical health of man

(annihilation of the evil, and resurrection of human nature)

they illuminate the mind with knowledge of truth

they are crowned with an opportunity to enter the everlasting life

through acceptance of knowledge of God and embodying it into own daily existence.


In summary, the actions of Lord God Jesus Christ described by the Gospels

a/ reveal that the ultimate mercy of God is His presence, with which the sinner receives forgiveness – deliverance from the evil, healing, and energy sustaining the temporal life of a body and everlasting life of the soul

b/ exemplify the perfection of God the Father, which the followers of Christ should imitate {cf.: Matthew 5:37–48}.

c/ provide the standard of perfection, the model of behavior for Christians {cf.: John 13:15, 34–35; 14:12}.

When God forgives a sinner (who repented of evil he had done and turned to the good) and heals his sickness, He annihilates the evil as the insufficiency of the good (therefore, prevents untimely death–termination of existence because of insufficient life–maintaining energy), and by His divine power, transforms a perverted sick creature into a new being capable of the everlasting life in His presence. God gives the greatest good – His presence, mercy, and love, which are the eternal life for the sinner, because they transform him into a perfect being capable of accepting God and withstanding His presence through the eternity {cf.: Matthew 21:31; Luke 39–43; John 14:23; 17:23–24; James 1:18; Revelation 21:3–6}.

If someone identifies himself as a Christian, he should learn the words–commandments–teachings of God, comprehend this precious knowledge, and embody it into his daily life {cf.: John 14:15–26}. Each word and action of God provides the practical guidance – how to think, to speak, to set purposes, to plan and accomplish actions or to restrain from any activity – in summary, how to live and to die in compliance with the will of God.

And I think that, from a particular point of view, the Gospels reveal the practical meaning of perfection. Within the world of the matter, as the example and guidance for the mind in practical dealings with the material things, the mercy of God might be seen as having two implications according to initial condition of a particular sinner who receives forgiveness of God:

1/ forgiveness with emphasis on teaching – making possible the optimization, which also can be seen as creation of the evolving system through correction of abilities to perceive and to comprehend the new knowledge leading into the eternity

2/ forgiveness, healing, and teaching – creation of the perfect system.

Both of them result in creation of a new being – either already a perfect system or an evolving toward perfection system (because only perfect or evolving toward perfection system can survive and accomplish the purposes for the sake of which it was created). In both cases, the key–ingredient is knowledge, because a human being is forgiven, healed, and fed in order to be prepared for absorption of the knowledge of God.

From the Gospels {Matthew 5:38–48; Luke 6:27–38}, we can infer that when the one commits the act of mercy toward another being – forgives wrongdoings, gives food and shelter, cares of well–being and happiness of the other – he imitates God.

In general, the essence of charitable works, education, and other humane and human–oriented actions of men is arrangement of conditions/settings in which another being could develop the highest potential (to evolve into the state of perfection – achievement and actualization of the highest potency of creation of the good). Each act of charity satisfies a particular need (or eliminates a particular insufficiency), which prevents someone from achievement of perfection (especially, as an ability to actualize the highest potency of creation of the good)…

Even if the one has limited resources, if he cannot heal diseases of mind and body, he still can provide for some needs of the mind or body of the underprivileged or sick or afflicted ones, who are deprived of food, kind attention, loving care, understanding, knowledge…



114–117. Sunday, September 9–30, 2012

The Ultimate Purpose


…For what will man be benefited if he should gain the whole word, but his soul?

Or what will man give as an exchange for his soul?

{Matthew 16:26}


After Lord God Jesus Christ told His disciples {Matthew 16:21–26} that it is necessary for Him to go into Jerusalem, and to suffer many things from the elders, chief–priests, and scribes, and to be killed and to be raised in the third day, Peter attempted to convince Him to be gracious and merciful to Himself, so this would never happen to Him. The Lord turned to Peter and referring to him as to “Satan” (the arch–evil) ordered him to go behind, because he is an offense (σκανδαλον) to God: he thinks the things of men, not things of God. Then, the Lord told His disciples that if the one desires come after Him, let him deny himself, bear his cross, and follow Him. As an explanation, God asked His listeners two questions:

1/ for what will man be benefited if he should gain the entire world, but his soul?

2/ or what will man give as an exchange for his soul?

The words of God make clear the actual meaning of absolutism as manifestation of the absolute power of God and man’s recognition of the exceptional power of only One God Who is Θεος ζηλωτης jealous God*1*, and Whose worshipers worship Him


in spirit, by their entire essence (soul–heart–mind)

prepared for the Holy Spirit

in truth, by acceptance of the Word–God Who is the Absolute Truth of man

by accomplishing the will of God the Father in Heaven

through embodiment of the commandments and words of the Word–God

into the reality of own existence: thoughts, words, and actions

{Exodus 20:1–6; 34:14; Matthew 7:21; John 4:24; 14:6–23}.


As always, the mind has the only choice: either God or His enemy {cf.: Matthew 6:24; Luke 16:13; John 8:31–47}, because all, that is not of God, serves and belongs to the arch–evil.

From the referred above words of God {Matthew 16: 21–26; also in Mark 8:31–38 and Luke 9:21–26}, a Christian can infer the model of life starting with the definition of the ultimate purpose of man: to save his soul – that is to inherit the life everlasting {Luke 10:25–28}. The entire world is not worthy of human soul, and man possesses nothing to give as an exchange for his soul.

Furthermore, salvation of the soul depends upon φρονεις τα του Θεου {Matthew 16:23}, which is translated as thinking of things of God. As usual, the actual meaning is much deeper than the translation. The words of God φρονεις τα του Θεου *2* delineate the cosmos focused on God – a human being

a/ who regards–comprehends–interests himself/sets his affections only on this something that is of God

b/ who is discreet–cautious–thoughtful of what is of God, seeking truth, and denying knowledge not founded on the Word–God

c/ who is similar to this what is of God, imitating and following God {Matthew 5:37–48; Luke 6:27–38; John 13:13–17} in his thoughts, words, and actions – looking into the Word–God as into the mirror {James 1:21–25} by keeping the words of God as the foundation and the only criterion of evaluation for his reasoning, ethics, and dealing with the others.

As St. James the Apostle writes {James 1:21}, those who follow Christ should in meekness receive the implanted Word being empowered to save the soul*3*, and as St. John the Apostle explains, God granted us the eternal life, and this life is in His Son: the one who has the Son of God has life {1 John 5:11–12}.

Looking into the Word–God, observing His words, imitating the perfection and mercy of God, the one becomes the temple–dwelling of God and prepares himself for the life everlasting with God, because only the one who is the likeness of God and carrier of the Holy Spirit is enabled to withstand the presence of God through the eternity {cf.: John 14:15–26; 17:3, 21–26; James 1:18–25; 1 Peter 1:3–25; 2:1–10; 1 John 3:1–18; 5:11–12; 1 Corinthians 6:19–20; Revelation 21:1–7; 22:1–5}.

The main inference, which the one seeking immortality should make, is that when the Holy Scriptures mention salvation of the soul, they speak of the eternal life and how to obtain it. To those who ask how to obtain the eternal life, Lord Jesus Christ replies: “If you want to enter the life everlasting, keep the commandments” – do not commit murder, do not commit adultery, do not steal, do not bear false witness, honor your father and your mother, and “you shall love your neighbor as yourself” {Matthew 19:16–19}.

These commandments are The Ten Commandments given through Moses; their essence is αγαπη – love to God and love to the others {Matthew 22:37–40; Luke 10:25–28}.

The ultimate commandment of love is given by the Word–God: “αγαπατε αλληλους, καθως ηγαπησα υμας” – love one another as I have loved you {John 13:34; 15:20}. This commandment demands ascension to the perfection of love imitating All–forgiving Perfect Love of God {1 John 3:16–18; 4:7–21; 1 Corinthians 13:1–8}.

Therefore, love is the greatest good of man, because God is love – Perfect All–forgiving Omnipotent Love Who originates and sustains life, saves those who want to be saved, and accepts them as His own children. In summary, the one who loves dwells in God and God dwells in him {John 3:16–18; 13:34–35; 14:23; 15:9–13; 17:23–26; 1 John 3:1–2, 14–18; 4:7–21}.

The words of the Lord concerning the soul of man teach His followers how the one should interpret the first main commandment of God: you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength {Matthew 22:37; Mark 12:28–34; Luke 10:25–27; Exodus 20:1–6; Deuteronomy 6:4–5}. Love to God makes a human being capable of eternal life, because if the one loves God, he dwells in God and God dwells in him. Presence of God in a human soul is the eternal life, because only presence of the Immortal Eternal God makes His creation immortal that is inaccessible for the ultimate evil – death.

Hence, the purpose of a human being, who wants to save his soul by obtaining the everlasting life, is to become the dwelling of God; it is possible only for the one who has faith. Then, there are three imperative prerequisites for becoming the dwelling of God: the one must comply with three obligatory unavoidable conditions; without complying with them, the one is not enabled to achieve his purposes. These three mandatory conditions are

a/ the one must comply with the law of God: to love God and to love the others {Matthew 22:36–40; Mark 12:28–34; Luke 10:25–37; John 13:34–35; 15:12–13}

b/ the one must prove his faith by observing the commandments of God, by embodying the words of God into the reality of own existence. For him the words of God must be the actual foundation, on which he builds his life, the only path he follows, and the absolute weapon with which he protects his soul from the evil. God is everything, the entire universe of man: only by God man lives, and only by doing the works of God – works of the good, love, mercy, charity – man proves his faith, therefore, comes from death to life {cf.: Matthew 7:21–27; 23:8–12; Mark 6:1–6; Luke 6:46–49; John 5:24–25; 14:6, 15–17, 23–24; James 2:17–26; Ephesians 6:10–18; Psalm 15(16):5; 17(18):28–35; 138(139):1–18; Proverbs 3:5–8; Ecclesiastes 12:13}.

c/ the one must be born from the above: he has to be transformed into the child of God. A Christian – a human child of God – is born of God, if he is baptized into the Name of God – of the Father and of the Son and of the Holy Spirit for the remission of sin, lives by the Word–God, and receives the gift of the Holy Spirit {Matthew 28:18–20; Mark 16:15–16; John 1:1–4, 9–13; 3:3–7; 14:16–17, 23–26; 15:26; 16:13–15; Acts 2:38}.

In summary, all three vital prerequisites of the eternity are in one action – unity of faith, love, and submission to the Word–God, and through Him, to God the Father in Heaven – by God man lives, and God is the entire world of man:


there is only one road into the eternity with God – Lord Jesus Christ Who is the Word–God

{John 1:1–4, 9–14, 17–18; 14:1–7}

| |

there is only one way to find God, to become the dwelling of God, and to obtain the eternity:

to observe commandments of God by making the words of God the actuality of own existence

{John 14:15–17, 23–24}

| |

there is only one way to prove that the words of God indeed have become the daily life:

to love the others and to do the good to the others

{John 14:23–24; 15:10–13; 1 John 3:14–18; 4:7–21; 5:1–13}.


Love can be proved only by doing the good to the others. Then, those who during their earthly life did works of the good will come into resurrection of life; those who during their earthly life did works of the evil will come into resurrection of judgment {John 5:26–29; 1 John 3:16–18; Revelation 20:11–15; 22:12–15}.

Then, what is the practical meaning of the good: what does it mean to do the good to the others?

The Absolute Good is the attribute of God: the deeds of the Word–God reveal the good, which creations of God receive because of perfection and mercy of God. If the one identifies himself as Christian, he must imitate perfection and mercy of God and to love the others as God loves them {Matthew 5:48; Luke 6:36; John 15:12}.

So, how the human mind can learn the meaning of the Absolute Good through the actions of Lord God Jesus Christ?

After Lord God Jesus Christ resurrected one who died – the only son of a widow of Nain, St. John the Baptist sent his disciples to ask Lord Jesus Christ is He the One coming, or they should expect another. Answering, the Lord said: go and “report to John what you saw and heard: blind ones see again, lame ones walk, lepers are being cleansed, deaf ones hear, dead ones are raised, poor ones are given the gospel, and blessed is the one who is not offended (σκανδαλισθη) in Me” {Luke 7:11–23; also, Matthew 11:2–6}.

The ultimate result of the actions of God is restoration/completion of perfection*4* by eradicating insufficiency, firstly, insufficiency of the energy that sustains life and enables a human being to function without any impediment, according to the human nature: to see, to hear, to move, to learn new knowledge – the knowledge of God Creator {ευαγγελιζονταιLuke 7:23, to be evangelized – illuminated by the new knowledge}. By telling John’s disciples of His deeds, Lord Jesus Christ reveals that He is God Who has the absolute power over His creations and Who pities them by doing to them the ultimate good – restoring their natural abilities and powers and transforming them into His Own dwelling/temple. Only God can do that, and the one who recognizes God through His deeds who is not offended in Him {σκανδαλισθη – Luke 7:23} is blessed. One of the meanings of the blessing is that for the blessed one, the Word–God is not Πετρα σκανδαλου – the Rock of offense {1 Peter 2:8}, therefore, he will not be ashamed: God pitied him and called him out of darkness into His marvelous Light {1 Peter 2:8–10}.

What does it mean to be offended (scandalized) in God {as, for instance, the villagers of Mark 6:1–6 were}, why the one for whom the Word–God is not “the Rock of offense” is blessed, and why St. Peter the Apostle connects coming out of darkness with the blessing do not be offended in the Word–God?

As it could be seen in the Holy Scriptures, the Pharisees and the scribes accepted the words of God and the Word–God Himself as offense and subject of mockery, because God and His words are incompatible with their manner of life and thinking. They lived by the material things, not by things of God: they served the arch–evil, and their heart–mind has been incapacitated by the evil. Therefore, even words of wisdom, resurrection of the dead, and other miracles were not enough for them to recognize God. Their true reality was the temporal world controlled by death, and the appearance of the righteousness and purity was their actual purpose, not the true righteousness of heart. They were hypocrites with ruthless heart who deceived the others by their appearances of righteousness, compliance with the common customs and rituals, which they presented as true worship of God, while their heart was far from God, and they substituted own fantasies for the commandments of God. The Gospels convey the references of God to them as to the hypocrites and whitewashed tombs appearing outwardly beautiful, yet filled with dead bones and uncleanness {Matthew 15:1–9, 12–20; 16:1–12; 23:27–28; Mark 3:1–6; 7:1–23; 12:38–40; Luke 4:23–30; 11:37–54; 12:1; 16:13–15; 23:33–35}: they were the living dead – walking–talking–eating–acting–etc. bodies/pieces of the matter/flesh without life everlasting within.

The Lord forgave and healed and taught the people {Matthew 18:10–14; 21:28–32; Mark 1:40–45; 2:14–17; 3:1–6; Luke 5:17–32; 7:36–50; 18:9–14; 19:1–10; John 8:1–11} to whom the Pharisees referred as to “sinners” and with who they did not want to socialize, because the sinners’ life was not a hypocritical show of exceptional “righteousness” confirmed by public prayers on the street corners and special clothing covered with the words from the books of Moses. The sinners also did not pretend on the right to teach and to despise everyone who had different opinions or manners of life.

The sinners mentioned in the Gospels have three things, which their outwardly righteous accusers are unable to have:

a/ the ability to see themselves as they are – the violators of the commandments of God, therefore, as the sick and afflicted ones who need God and His love

b/ faith that God can forgive, heal, strengthen, and save them

c/ wisdom to ask God for forgiveness, and they have been forgiven, because for the sake of sinners – the sick and rejected and hopeless ones, God came into the world: to collect them, to heal and illuminate them, and to take them from the darkness of death into His marvelous Light of the everlasting life. Since {Matthew 21:31–32}, the sinners who repented and are forgiven and healed by God come into His kingdom before those who evaluate themselves as righteous while in fact, they are the living dead filled with dead bones (obsessed with the material things – the dissipating matter) and uncleanness (pride, hypocrisy, and ignorance of the words of God).

So, in general, what makes the difference between the one who is convinced in own righteousness and the one who understands that he is not perfect, yet who wants to obtain perfection {e.g., the Pharisee of Matthew 23:1–35} and the sinner {e.g., the harlot – of Matthew 21:31 and Luke 7:36–50}? This difference is faith*5* with the issuing ability of comprehension the truth (e.g., if the one violated the Law of God, he became the imperfect and evil one who deserves death), an ability to repent (to see the reasons of own failure and to seek forgiveness – eradication of the committed evil and restoration of the power to serve the good), and an ability to ask healing and forgiveness of God (to find the only true remedy that saves the soul).

In practical terms,

a/ the difference between the happy hypocrite (e.g., the Pharisee) and the afflicted repentant sinner is the difference between


the closed, therefore stagnate and degenerating, system in the state of irreversible collapse,

the system that has reached the stage at which it became incapable of acceptance new knowledge leading to survival

(the hypocrite who is convinced in own perfection, therefore who rejects the very idea of development/evolution,

through acceptance of the words of God – the new knowledge, knowledge of life, while he is the embodiment of death)


the evolving system that proceeds to perfection/development of the optimal potency

by acceptance and assimilation of new knowledge

(that is the repentant sinner/former evil–doer who desires to become the creator of the good,

therefore opens himself for the new knowledge – the words of God – in a search of righteousness,

that is in a search of development/evolution leading to immortality – eternal existence).


Consequently, the one could infer the meaning of the words of God in which He speaks of the one who is blessed because he is not scandalized with the words of God. Only those, who know that God is the source of life and the only truth, cannot be scandalized/offended by the words of God, which reveal incompatibility of


“wisdom” and traditions of men

{cf.: 1 Corinthians 3:19–20}

(e.g., to sacrifice the new–born to the idols,

to confirm own piety by offering the money needed to sustain life of the parents to the temple,

to reject the people who made their leaving by working for the state)


the Law of God, therefore, true nature of the world.


Therefore, the one who is not offended by the words of the Word–God, especially by those referring to sinfulness and needs of men and human failure to accomplish the works/will of God, is blessed, because


his thinking – the world he creates by his thoughts – is focused on God

he is the cosmos, center of which is the absolute power and omnipotent love of God*6*

he is on his way into the eternity with God.


In summary, the one saves his soul, only if he is devoted to God, thinks the things of God, and does the good – the works of God:

a/ loves God and loves the others

b/ focuses his mind and his entire life on God

c/ follows God in everything, even to death on the cross, by observing His commandments and accomplishing His will.

In the same time, if the one, even with the good intentions, does not have the will of God as the highest priority (therefore, if he does not live by this that is of God), this one is the carrier of the arch–evil.


a/ in theory, if the ultimate purpose is to save the soul by entering the life everlasting, each human being should pursue this purpose by following the commandments of God and accomplishing the words of God

b/ in practice, it means that before each action, the mind should think of the meaning, means, and consequences of actions; then, the evil should disappear from the world, because no one would do to the others that which might inflict any physical and spiritual harm/detriment on them and, therefore, harm his own soul

c/ in fact – if to judge by the state of the current world affairs, which include wars, political assassinations, inciting unrest, provocations, deceit and deprivation of the others as the means of physical survival of the states, establishments, and people, unceasing conflicts, crimes, poverty, and crises in all spheres of political, social, religious, cultural life – not many human beings desire to pursue the good, have knowledge how to do the good, and use their natural faculty of deliberation before they act.

Furthermore, although the entire human life is in the search of knowledge that empowers man to reach the purpose for achievement of which he was born into this world*7*, the knowledge of the good and its Source – God – is neither the first priority nor the most precious possession of the contemporary mind focused on the “reality” – the perceivable world of the material things.

What then, about salvation of the soul – the ultimate purpose of man who was born into this world to find the road back, into the kingdom of God the Almighty Omnipotent Spirit, the Creator, the only True Ruler, and the only True Master of the universe?

How it can be done, if many people live only by the values of the material things, because their mind is caged within the primitive logic of ancient materialist and idol–worshiper*8*, and if they, consequently, do not believe in existence of something unperceivable through the senses?

Indeed, no one ever was able to see by his eyes and to touch by his hands the soul of another man. However, during the entire human history, liars and criminals of all scales (rulers of empires, self–deified “priests” who blasphemously pretend to stand on the place of God, self–deified leaders of political parties, etc.) fought for the absolute power over soul of man. Many of them murdered and sacrificed to idols (including themselves) those under their authority, yet, the souls of their victims were out of their reach {Matthew 10:28}, and in the due time, their empires and establishments collapsed as a house of sand collapses under the ocean wave.

Those who desire to obtain the ultimate knowledge leading into the everlasting life {John 17:3} and therefore, to achieve the ultimate purpose – salvation of the soul that is the everlasting life – should find their own answers on many questions concerning life and death.

If the one desires to achieve the ultimate purpose – to save his soul that is to enter the life everlasting, the first questions to ask, should be

a/ what is the human soul?

b/ what is the evil and how it afflicts the soul of man?

c/ how the soul can be empowered to pursue the good or the evil within the world of the material things, if none of the material things is able to confirm the very existence of the soul?

To answer these questions, the one should begin with clarification of the meanings of the good and the evil.

A human being is the unity of soul/spirit–mind/reason–body/flesh*9* or energy–information–matter. Consequently, the good and the evil have three points of impact on man: spiritual/energy sustaining life of the soul, intellectual/mind, and physical/body.

Men–carriers of the evil are enabled to influence intellectual life (through unreliable and intentionally distorted information, false knowledge, deceit, fraud) and physical life (through inflicting pain, imprisonment, and execution/murder) of other human beings.

However, they are incapable of accessing the soul {Matthew 10:28}, which is under the authority of Almighty Omnipotent God and is protected by Lord Jesus Christ – the Word–God: the faith in Lord Jesus Christ, the Son of God – the Word–God, is victory over the world of the evil. The Apostles envision the Word–God as the Absolute Armor – the sword of the Spirit, because the Holy Spirit gives to the one, who believes in Christ, the spiritual power to withstand all trials, tribulations, and calamities of the earthly life, and leads the victor into the Kingdom of God {cf.: 1 John 5:4–5; Ephesians 6:10–18; Revelation 19:11–16; 21:7–8}.

Many have been murdered for the Word–God during the entire history of Christianity, and many will face death for their beliefs in Jesus Christ – Christianity is founded on the Holy Blood, which is shed for the salvation of many {Matthew 26:26–28; Mark 14:22–24}, and the slaves should not expect the better end than their Master had {cf.: Luke 21:12–19; John 13:16; 15:20}. Among those are

– the countless martyrs, starting with St. Stephan, the first Christian martyr murdered by the Jews {Acts 6:8–15; 7:1–60}, Christians in the pagan Roman Empire, and Christians in the Islamic countries (of the past and the present) exterminated because of their faith in Lord God Jesus Christ

– the Christians exterminated by the totalitarian (communist and Nazi) states of the twentieth century

– the Byzantine Christians murdered by the papal Crusaders who pillaged Constantinople, in 1204*10*

– the Orthodox Christians of medieval European and especially, Slavonic countries, into which the papal militants attempted to plant Catholicism by sword and fire, torturing and killing those who remain faithful to the Christian Orthodox faith – the faith in One True God as it is given by Lord Jesus Christ Himself

– the others, such as Bohemian priest Jun Hus who was burned alive, in 1414, for rebellion against deification of the pope and deprivation of the Catholic laity of the Chalice of Salvation *11*

– the others tortured by the Inquisition and burned alive as “heretics” for rejection of the pope as the earthly substitute of God, for teaching the Gospels, and reading and translating the Holy Bible (the Inquisition made the Bible forbidden book for the Catholic laity, in 1229) as William Tyndale was (in 1536*12*)

– and those in the Future to come.

However, their life is not over: they are with God – according to His promise, with Him, in His Kingdom {Luke 23:42–43; John 14:1–3; 17:14–16, 24; Revelation 6:9–11; 7:9–17; 20:12–14; 21:1–7; 22:3–5}.

Only a human being is able to harm his own soul and deprive himself of the eternity with God by committing sin; for instance

1/ by doing the works of evil (inflicting detriment and harm onto the others, depriving the others of life and possessions – intentionally or because of ignorance), which are forbidden by The Ten Commandments

2/ by worshiping idols created by human imagination – own or of the others, for instance, by believing to the others who pretend to stand on the place of God, and accepting heresies – the cults and religions, which misinterpret the Holy Scriptures or tamper with the words of God

3/ by association with the multitude for the sake of evil, injustice, biased and perverted judgment, persecution of the innocent and justification of the wicked {cf.: Exodus 23:1–8}.

By doing the works of the evil, the one becomes a sinner – the servant of the arch–evil {cf.: John 8:43–47; 1 John 3:8–15}.

The greatest – deadly – sins are hatred to the others and murder: hatred and assassination of the others transform the one into murderer – the living dead, who has no everlasting life in him {cf.: 1 John 3:14–15}.

So, what is the essence of the evil?

The essence of the evil*13* is insufficiency of all kinds (physical – body, mental – the mind, spiritual – the soul) and degrees (physical and mental disorders and diseases, sins), which culminates in the ultimate evil – death.

If to analyze The Ten Commandments {Exodus 20:1–17; Deuteronomy 5:1–21; 6:1–9; Matthew 22:37–40; Luke 10:27}, the one can see that their essence is protection and preservation of the abilities, powers and reserves (possessions), which any human being needs to accomplish own life–mission – worship to God in spirit and truth, by creating the good: thinking the things of God and doing the works of God. The Christians comprehend love of Lord Jesus Christ because He fed, healed, taught, and saved the sick, poor, and afflicted ones, and committed His soul {την ψυχην αυτου τιθησιν – John 10:11; τιθησιν from τιθημι (also θη – John 15:13) – put, place, offer, commit; the primary word is either ancient θεω – to run or θεο – complete, as the root of words defining Θεος – God} and shed His blood for salvation of the world {Matthew 26:26–28; Mark 14:22–24; Luke 9:52–56; 22:17–20; John 3:16; 6:35–40; 10:1–30; 15:9–13; 1 John 4:9–21}.

Imitation of God by providing for the needs of the others, by committing own soul for the sake of the friends {Matthew 5:38–48; John 15:12–13}, composes the true meaning of love to the others: as Lord God Jesus Christ told – “αγαπατε αλληλους, καθως ηγαπησα υμας” – love one another as I have loved you {John 13:34; 15:12}.

Starting with recognition of the excellence*14*, mercy, and perfection – the Absolute Good – of God, maintaining the connection with God (that any human soul, which worships God and obeys His will, has), and finishing with maintaining good relations and other factors defining well–being of the neighbors, all actions of a human being should aim the highest good. Actions – focusing on God, acceptance of God as the meaning and essence of human existence, compliance with His law, imitation of God’s love and mercy, and embodiment of His words into own life for the sake of accomplishment the will of God – confirm true love to God and to His creations within the world of the material things {cf.: John 14:23; 1 John 5:1–3}.

If the one aspires to imitate God at own level of development and with available resources, he needs abilities to preserve the good and to provide for the physical, mental, and spiritual needs of the others eliminating their insufficiency. Then, what is the source of these abilities, what is the human soul, and if it cannot be touched and seen similarly to the material things, which compose the world of men, how it can be affected by the actions and things of the material world?

After Christianity became the official religion of the Roman Empire, and the leaders of the Roman Church and the Roman Empire envisioned control of the soul as the key to the absolute power and invincibility of a new political–religious–social system, which claimed Christian teachings as the foundation yet accepted the imperial machine, laws, methods, and strategies of the heathen predecessors, the concept of human soul moved into the center of theological studies. Subsequently, soul–management became a subject of exploration and then, big business for all categories of political, social, and business establishments.

Two historical events influenced development of the theological concept of human soul:

1/ penetration of the heathen philosophy into Christian theological studies

2/ the struggle of the Bishop of Rome (the pope) for the absolute power over the Christendom, which initiated the discord between the pope/Bishop of Rome and the patriarchs of the Byzantine and other Christian churches and culminated in the Great Schism*15*.

Consequently, today, three domains of theology exist: Eastern theology, Western theology – Catholicism, and the original Christian teachings – the New Testament.

The works of early Eastern Christian theologians (the desert fathers and Byzantine writers) illustrate the development of theological knowledge provided by the Holy Scriptures into the body of specialized practical knowledge, on which the religious establishments, starting with the monasticism and Byzantine Church, were arranged. The notions of Origen and neo–Platonic influence can easily be detected in some of the works; some others attempt to hide the heathen philosophical concepts behind explanations of the texts from the Holy Scriptures with frequent references to the Gospels. Although the detailed analysis is not the current purpose, some examples follow.

Appendix to the first volume of Philokalia contains the work “On the Character of Men and on the Virtuous Life” ascribed to St. Antony of Egypt (251–356). The editors classify the Antony’s doctrine of man as Stoic or Platonic rather than Christian and point out that there is no references to the texts of the Holy Scriptures as well as no mention of the name of Lord Jesus Christ [Philokalia 1:327–328]; still, they included the work into the collection of texts written by “spiritual masters of the Orthodox Christian tradition.” Some statements [Philokalia 1:348, 353] seemingly connect the text with the Holy Scriptures:

§124 – the human soul is divine and immortal {the breath of life breathed by God – Genesis 2:7}

§127 – if man seeks God with his intellect, faith, love, and life of holiness, man can enter into communion with God {in: John 14:11–28; Psalm 16(17):15; 138(139):17–18; Proverbs 2:3–8}.

The similar statements can be found in works of Greek heathen philosophers. Such “coincidences” sustained assertions of the early theologians with which they attempted to connect orphic–based heathen philosophy with the true knowledge given by God*16*. The works, which contain such assertions, blurred the border between true theology given by God and realm of human imagination, thus, opened the mind to other heathen “discoveries” and pushed the theological thought further down, into the inferno of false knowledge. Still, they were propagated as the insights of “spiritual masters” encouraging the next generations of theologians to follow the same tradition.

For instance, the works of Nikitas Stithatos (Constantinople, 1020–?; monk, editor of works of St. Symeon the New Theologian) include speculations concerning

1/ correlation between the angelic and ecclesiastic hierarchies.

The notion of a possibility of existing of hierarchies within the Church and fantasizing concerning the “angelic hierarchies” reveal influence of Origen’s concept of small undeveloped souls of ordinary people and the mature souls of saints and “guardians” of the small undeveloped souls of all the others. Origen asserted that a “small and undeveloped soul” under supervision of the guardians – “doctors of the church or angels” should not be nourished with the Word of God; it must be kept in fear as children from whom the mystery of all–forgiving love of God should remain hidden, and it must be “fed on images” – the “spiritual milk” of images created for them by their guardians – theologians and “doctors of the church.” Such feeding makes the soul acquainted with “a taste of greater things” because the soul cannot desire something it does not know [Origen God IV.953–958 342–343; Spirit III.638 240].

The Origen’s concept of the lesser souls prepared the place of self–appointed mediator between God and His creation–man – the pope, “the universal shepherd” who did not hesitate to usurp the place of God in His temple and who, consequently, asserted own “absolute power” – the authority over post–mortem destiny of human soul, and, in the papal subjects’ imagination, so powerful this authority is that even God has to obey the pope’s decisions*17*.

Two centuries later, Thomas Aquinas elaborated the notion of angelic hierarchy for the practical needs of the papal office*17* and applied for deification of the pope, elevating him at the place of the earthly substitute of God and consequently, likening the hierarchy of the papal office to the “angelic hierarchy.” Many Catholic saints/monks/theologians left detailed descriptions of the nature of God, visions of God and His angels, the structure of heaven, the angelic hierarchies, the knowledge obtained during “spiritual travels” in the company of specially commissioned messengers of God (e.g., Sor María de Agreda (Spain, 1602–1665), a daughter of Jewish convert, Catholic nun*18*), etc., etc, etc. In the Orthodox tradition, such fantasies are considered as blasphemy and attachment to them as “leprosy of the spirit”; therefore they are inappropriate for the Orthodox Christians.

2/ “discovery” that the human soul is “the very mother of the divine Logos” [On the Inner Nature of things §48 Philokalia 4:120].

For a Christian, this assertion is confusing.

The “divine Logos” – Λογος, the Word–God, is Lord Jesus Christ, the Son of God, Who is in Father, and in Whom the Father is, Who empowers a human being to become the dwelling of God, a child of God born of God, and Who gives knowledge of God the Heavenly Father that is the everlasting life {John 1:1–4, 9–18; 17:3, 20–23}. A true Christian is the one who has three inseparable attributes {John 1:12–13; 3:5–8; 4:23–24; 8:31–36; 14:6–23; Luke 12:49; Acts 1:1–8; 2:1–4; James 1:18; Hebrews 12:29; Deuteronomy 4:24}:

faith –

he believes in Lord Jesus Christ, and through Him, comes to God the Father

↓ ↑

power –

he observes the words of God and

accomplishes the will of God – by thinking and doing that is of God:

in accordance with the teachings of Lord Jesus Christ, the Word–God, and with the power coming from the Holy Spirit

↓ ↑

freedom from sin – the holiness,

because he is the dwelling/temple of God.

In summary, a Christian is a new creation of God the Heavenly Father:

– he is a certain firstfruit of new creations, brought forth by the Word of Truth {Λογω ΑληθειαςJames 1:18} for a purpose of God

– his soul is the spirit born of God Who is the Spirit, the Consuming Fire

– who begins his life within the earth to accomplish the purpose of God and to enter the kingdom of God.

How then, a human soul can be “the very mother of the divine Logos,” if the soul is the temple/dwelling of God created by God for His purpose?

3/ such notions as a possibility of self–fragmenting and cutting of own soul from “the divine Monad,” “morality swallowed up by the unifying power of the Monad,” and “soul in sacred embrace with the One…becomes a unity: enfolded into the divine Monad, it is unified in a godlike simplicity” [On Spiritual Knowledge §18 Philokalia 4:144].

These speculations re–iterate writings of Proclus*19*, who re–assembled Plato’s pantheon of deities into the unity of “self–completed henads” (or monads) and postulated that the human soul contains in itself all Forms [Proclus The Elements of Theology Prop. 113–115, 117, 119, 120, 121, 123, 194]. In fact, such assertion portrays a human soul as a likeness of the Orphic prime deity – the serpent called “the divine” or “absolute” animal. This “absolute” beast, which comes from the “cosmic egg” impregnated by another dragon–serpent–beast, contains in itself all forms of the living creatures *20*.

The Gospels {Matthew 3:7–12; 23:1–35; Luke 7:29–30; 16:13–17; John 8:37–45; Isaiah 2:6–9; 59:1–15; Ezekiel 8:4–18; Hosea 4:1–19; 8:1–14; 9:1–4; 10:1–3} that apply such definitions as “serpents” and “offspring of vipers“ referring to the Pharisees (who substituted traditions of men for the commandments of God, set aside the God’s counsel, and served not God) and the references of Old Testament Prophets allow identification of the Orphic cults practiced by the native nations of the Promised Land and then, secretly accepted by the apostates and Pharisees*21*. So, as their writings reveal, the lovers of the heathen philosophy unwittingly transformed themselves into the snake–worshipers.

A brief excursion into the collection of “spiritual masters” of Byzantine theology could be completed with the reference to the eleventh–century work of St. Symeon Metaphrastis, which is listed as “Paraphrase of the Homilies of St. Makarios of Egypt” [Philokalia 3:282–353]. Symeon Metaphrastis has successful career: he holds a position of Chancellor under three emperors (presumably, until 1025); he also discovered that

1/ “The infinite and bodiless Lord… reduces Himself so that He can commingle” with His creations, and that “each thing – whether angel, soul or demon – is, in conformity with its own nature, a body. No matter how subtle it may be, each thing possesses a body” [The Raising of Intellect §67 Philokalia 3:314]

2/ the soul’s “members are commingled with that divine fire and celestial love of the Holy Spirit” [The Raising of Intellect §70 Philokalia 3:314].

To be commingled means to be mixed up, combined. Only material things can be mixed up and combined; therefore, these assertions pre–dispose materialization of God the Creator Who is the Spirit and His creation – human soul that is the spirit born of God Who is the Spirit {John 3:5–8; 4:24}.


a/ from a theological point of view, if a human mind refers to God Who is the Spirit {John 4:24} with the properties of the world of the matter (e.g., “bodiless,” “reduces,” “can commingle”), it commits blasphemy*22*. If to apply human logic, the assertion that the infinite and bodiless can be reduced and commingled with the finite is irrational and meaningless.

b/ God is uncognizable and incomprehensible. Only the Word–God, Lord Jesus Christ, the Son of God, declared God the Heavenly Father and gave the knowledge of the only One True God that is the everlasting life: the Christians absorb knowledge of God the Heavenly Father, accomplish His will, and imitate His love and mercy through Lord Jesus Christ, the Son of God, – by learning and doing of the words of Lord God Jesus Christ and imitating His love and mercy {John 1:1–5, 9–18; 13:13–17, 34–35; 14:23}; nothing more is open, therefore, nothing more is needed for a human being during the earthly life.

c/ the referred above text of the theologian/Chancellor of three Byzantine emperors contains two noticeable assertions: one of commingling is traceable to the heresy of Origen; another (soul is body) is an attempt to reconcile Aristotle’s materialism with Christian theology.

Both assertions open a possibility to expose the soul to control of the civil authorities who needed to govern the soul of men who were the foundation of the political machine of Byzantine Empire, which, until sack by Catholic crusaders in 1204, was the mightiest and richest empire of the Middle East of her time.

The history clarifies significance of these assertions. Initially, the Church recognized the emperor as a bearer of “the image of heavenly empire” and the “friend” of God, who draws his strength from “an imitation of God’s monarchy” [Eusebius (theologian and bishop, IV century) ref. and qtd. in: Meyendorff (1989) 32].

Two centuries later, one of the Byzantine patriarchs declared that nothing must be done in the Most Holy Church against the will and commands of the emperor [ref. in: Diehl 33, 166]. The Patriarch’s declaration illustrates that in the sixths century, the ruling circles of the Byzantine Empire already dominated over the Byzantine Church. However, an emperor, as well as any secular ruler, has no authority over the Christian Church. There is only one Head of Church and one Head of all authorities – Lord God Jesus Christ {Colossians 1:9–20; 2:8–10}, thus, any attempt to subdue the Church would result in the unavoidable destruction of the self–proclaimed earthly “head of the Church,” usually along with his establishment.

Both assertions, assuming materialization of soul and God the Creator of the soul conceive contradiction of the words of God {in: Matthew 10:28} that those killing a body are not able to kill (therefore, to take the possession of, to affect, to touch) the soul. The history confirms that it is not possible to contradict the words of God and to survive: mightiest human political establishment came to nothing in spite of their material might, hierarchies, power of coercion, armies, and weapons. For instance, what is left from the Roman, Byzantine, papal, and other empires, which mingled theology with politics, but the sad stories of foolish political decisions, wars, crimes, immorality, human suffering and premature death?

Concerning Origen, it should be noticed that his mind overstepped the threshold of the delusional world, where the boundaries between the reality and imagination vanish, and he began to modify the word of God as the heathen poets edited their myths. For instance, his interpretation of the St. Paul’s expression “the Spirit searches everything, even the depths of God” {1 Corinthians 2:10}: “we too will search all things, even the depths of God” when the Spirit will “become mingled with us” [Origen Spirit III.448 185].

The Apostle neither mentions the search for the depths of God by men nor writes that the Spirit of God “mingles” with men. The Apostle reveals that “the Spirit penetrates all, and the depths of God,” yet, that what is “the God’s nobody knows but the God’s Spirit,” and explains that a human being is the temple where the Spirit of God dwells {1 Corinthians 2:10–13; 3:16}.

The Origen’s interpretation of the referred passage from the New Testament illustrates the essence of his logic: he discards the reality of God where man is the subject to God, the reality that Origen is not able to understand or does not want to accept, and creates his own world where God becomes the subject to the Origen’s consideration and the Spirit of God might “become mingled” with Origen. Consequently, Origen’s theological doctrine conveys false knowledge – a fruit of Origen’s imagination.

Three Ecumenical Councils – the Second of Constantinople (553), the Fourth of Constantinople (869–870), and the Second of Nicea (787) – anathematized (excommunicated) Origen, who he died in the third century, and denounced his works as “the mythical speculations,” “heretical” and “useless knowledge” [Decrees of the Ecumenical Councils 119, 135, 161].

However, the works of Origen had found plenty of the followers, especially among those who devoted their life to spiritual development: the life of human reason is the unceasing struggle for keeping the truth, yet, if unrestrained and untrained, human imagination cannot confine itself only within the world of the matter (for which it exists); it attempts to put own creations/phantasms at the place prepared for the knowledge that comes only as the result of accomplishment of the words and commandments of God. In general, through unrestricted and unguarded imagination, the mind violates the first of The Ten Commandments: idols take the place of God.

With works of Origen and his followers who rejected condemnation of Origen’s heresy*23* and continued traditions of the Alexandrian school, Gnosticism*24* and heathen Greek philosophy became the foundation for theological studies. The Christian theologians became to perceive the Holy Scriptures as collection of allegories, myths, and philosophical doctrines, which might be interpreted and modified according to the purposes of the studies.

The legacy of Origen, which shaped development of the concept of human soul, includes the following assertions:

1/ Origen envisioned human soul as “substance,” which “in some way” is the same as substance of God and His creations [Origen Soul I.54 51– 52]. Substance is a category of the word of the matter, therefore, Origen’s assertion is

a/ blasphemous, because he ascribes to God categories of one of His creations

b/ irrelevant, because the human soul has no substance detectable by the means and methods of the world of the matter

c/ misleading, because it downgrades theology at the level of the natural sciences exposed to the Aristotelian materialism (e.g., notion that the subjects of intellectual consideration must be proved/confirmed with the parameters and objects of the material world)

2/ following Plato’s vision of the enlightened consummated philosopher (who knows the thoughts of his god) and Gnostic concept of mankind*24*, Origen introduced concept of small undeveloped souls of ordinary people and the mature souls of saints and “guardians” of the small undeveloped souls of all the others (already mentioned above). A “small and undeveloped soul” under supervision of the guardians – “doctors of the church or angels” should not be nourished with the Word of God; it must be kept in fear as children from whom the mystery of all–forgiving love of God should remain hidden, and it must be “fed on images” – the “spiritual milk” of images created for them by their guardians – theologians and “doctors of the church” [Origen God IV.953–958 342–343; Spirit III.638 240].

Could it be the Origen’s misconception that almost ten centuries later influenced decision of the Inquisition to declare the Bible forbidden book for the Catholic laity*12*?

The contemporary theologian John Meyendorff refers to Origen with such wordings as “the great Origen” with “overwhelming” influence on the patristic traditions; he asserts

1/ Origen was the missionary who had, within the learned elite of the Greek world, to propagate the Christian dogma written “in poor Greek” by the representatives of “an obscure barbarian nation”

2/ Origen attempted to find the proper way for the sophisticated Greeks to read the Old Testament filled with “the rudimentary myths of Semitic people”

3/ the Origen’s allegoric interpretation of the Scriptures became the solution, which secured success of his mission and compelled the Greeks to accept “the cultural humiliation” of a search for the truth in the “Jewish Scriptures” [Meyendorff (1983) 34–35; (1989) 29].

If so, Origen began his “mission” with the contradiction to St. Paul the Apostle, who forewarned about empty deceit and lofty words of the “wisdom” of men; then, he discarded the Apostle’s advice that “the wisdom of this world is insanity before God” {in: Colossians 2:8–9; 1 Corinthians 2:1–2; 3:18–23}. Thus, his “mission” (as John Meyendorff defines it) was doomed to failure at the very beginning because, in fact, Origen

a/ preferred the lofty words of insanity to the simplicity of the absolute truth of the word of God

b/ substituted own fantasies for the Scriptures

c/ misled those who accepted his speculations as the authentic Christian teaching.

The John Meyendorff’s high praises to heretic Origen along with the references to the Scriptures as “the rudimentary myths of Semitic people” and to the conversion of the pagan Greeks into Christianity as the “cultural humiliation” to learn the Truth from the “Jewish Scriptures” reveal the results of transformation of the Eastern theology under the influence of Origen’s tradition*25*.

Although heresy of Origen influenced development of the Western theological thought*26*, the foundation of the Western theology is built on the works of the former Manichean and fervent follower of Plato: Augustine of Hippo*27*, was canonized by the Roman pope and recognized as the doctor of the papal church. He introduced the main components of the knowledge framework, which made possible acceptance of the phantom of absolute power over man (soul–mind–body) as the plausible purpose of religious and secular leaders aiming for world–wide domination:

Compelle Intrare, or the concept of coercive power of the church, became the seed, from which the Inquisition sprang*28*. The essence of this concept is the Aristotle’s “freedom” based on persuasion: the soul and mind of man might be influenced through the power of coercion applied to his body. By recognizing applicability of such heathen phantasm as coercive power over the soul/mind to the Christian Church and Christian communities, the Western theology accepted the Aristotelian Polis (city/state) as the model for papal establishment*29*

– the Filioque *27* is heresy directed against God the Father; it triggered the Great Schism: through the Filioque, the papacy connects its authority with the authority of God the Father. For instance, in 1264, Thomas Aquinas referred to the rejection of supremacy of the Roman pope as to “analogous” to denial “that the Holy Ghost proceeds from the Son” [Thomas Aquinas’ Contra Errores Graecorum qtd. in: Likoudis 74–75].

The papacy utilized Augustine’s assertion of equality of the Son to the Father (the Filioque states that the Holy Spirit “proceedeth also from the Son... even as He proceedeth from the Father... He proceedeth at the same time from both” [Homilies on the Gospel of St. John XCIX.6–9]; therefore, the Filioque makes the Son the same source of the Holy Spirit as the Father is) for transformation of the self–proclaimed “vicar of Christ in the Earth” and “head of the Church” into the representative of the Omnipotent Almighty Absoluteness – the Holy Trinity.

From a practical point of view, with such a claim the papacy usurped the right to define what is the good and what is the evil, therefore, interfered with the authority of God: the papacy asserted own “divine authority” and began to claim the absolute power over souls and bodies of the papal subjects. The summary of definitions of the papal theologians define the pope as the absolute ruler who is the infallible source of the laws, which supersede the commandments and words of God, and whose definition of the vice and virtue is the binding law for the papal church and for the papal subjects who are papal unreserved slaves and whose conscience the pope can re–program with own meanings of good and evil*30*.

Four Aquinas’ concepts define the papal doctrine of human soul.

1/ For Aquinas, as for Aristotle, man is an animal: animal “is contained” in the man’s essence, and only mind distinguishes a human soul from an animal soul. The human nature is not good: “Christ is good by His essence in His divine nature but not in His human nature.” The evil is caused by the good, and unjust laws have the good as the source of origin [Summa Theologica I Q.2 a1 a; Q.48 a2, a3, a6; Q.49 a1, a2, a3; Q.103 a7, a8; I–II Q. 93 a3, a4; III Q.5 a4 a; Truth Q.29 a1 ad5; Summa Contra Gentiles 4, 6, 7, 10, 11].

These Aquinas’ definitions contradict the Christian dogma. The human nature is good, as each creation of God is good; the human nature is especially good because man had been created in the image and after likeness of God {Genesis 1:26–27, 31}.

When the one asserts that the God’s creation whose living soul is the breath of life breathed by God {Genesis 2:7} is not good, this one inevitably asserts that God is the source of evil, therefore, this one commits blasphemy.

If someone calls man “animal” (as Aristotle did), this someone follows the Orphic doctrine (as Aristotle did), which deifies the beast and recognized supremacy of the beast over man.

If someone refers to man who was created into image and likeness of God as to “animal,” this someone assumes that the image of his god might be an image of an animal. This someone is ready to treat other men in the same way as men treat animals: men can be sold, deprived of life and freedom, maimed, sacrificed to the idols (e.g., to the abstract “common good”), etc. and this is exactly that what Aquinas’ political theology admits as permissible or even helpful with dealing with men.

In the beginning, by the will of God, the water and the earth originated the living creatures in accordance with their nature. God created man in His Own image and after His likeness to have dominion over all creatures of the water, the air, and the earth. Man was created from the “dust of the earth” and became the living soul after God “breathed into his face the breath of life” {Genesis 1:26–28; 2:7}.

The breath of God distinguishes man from the creatures of the world: the breath of God creates the living soul in the creature made from the dust of the earth. Therefore, any comparison of man with other living creatures, which exist within the world, is not possible, because man has living soul – the breath of life breathed by God: he is a being created in the image and after likeness of God and the temple or dwelling place of the Spirit of God {John 2:19–21; 14:23; 1 Corinthians 3:16–17; 6:19–20; Genesis 2:7}. Consequently, any reference to man as an “animal” of any kind – by flesh, social, political, etc., or as to a property of another man, society, community, or any human establishment is blasphemy and abomination to God, assassination of a human spirit, and an attempt to deprive God of His Own possession:

– it is an attempt either to exclude God from the created by Him world or downgrade God at the level of the matter

– it is annihilation of the image of God within the being created in the image of God and destined to carry the image of God and to live by the breath of God

– it is deprivation of spiritual life because only the breath of life breathed by God makes a human being the living soul

– it casts man down at the level of the animated matter – living creatures produced from the matter, which human being was created to dominate.

2/ Aquinas accepted the core of the polytheistic part of Plato’s doctrine – the concept of Forms/Ideas; he asserts [Truth Q.3 a1 r, ad5; Q.19 a2; Summa Theologica I Q.3 a2 ro3; Q.12. a2; Q.47 a1, a2; The Unicity of the Intellect 254]:

a/ God is the absolutely simple “self–subsisting form” that cannot be received in the matter; the ideas exist in divine mind, and these ideas are not generated; they are “exemplars and likeness of things according to both form and matter,” which create things. From the Word, these ideas/forms “flow into things,” and the multitudes of ideas in the divine mind correspond to the multitudes of created things

b/ “the divine essence is being itself” and as other intelligible forms it can be united to created intellect; such unification makes intellect “actual”; the human soul is the form/idea united with the matter. As soon as “the dignity of form exceeds the capacity of matter,” the matter (human flesh and sensory perception) does not completely absorb the soul that makes the soul–form/idea able to operate in the levels inaccessible for the matter.

The ideas, which Aquinas has discovered within the mind of God, are not different from the Plato’s god–like beings, and the Aquinas’ vision of God repeats the Proclus’ definition of the primal intelligence as a complete set of forms [Proclus Prop. 160, 177].

If to analyze the referred texts further, it becomes evident that the mind of the Aquinas’ god contains the intermediate non–generated deities – uncreated forms, which might be united with the matter. If the intermediate uncreated forms exist in the mind of the Aquinas’ god, they must also be deities, because they are uncreated, dwell in the god’s mind, which contains only divine things, and have the power to create. These deities–forms, as any “self–subsisting form,” cannot be received in the matter; therefore, the human soul cannot be united with them, because if the soul is partially absorbed by the matter/flesh, the soul should be mingled with the matter, or contain the matter.

To the contrary, in another Aquinas’ text, “the divine essence… being” can be united to the created intellect that is to the soul, which itself is the form/idea united with the matter: through the soul, the divine essence might be united with the matter.

Therefore, the Aquinas’ texts imply that one god is the self–subsisting form that cannot be united with the matter, yet, this god–form contains in his mind other deities, which can be united with the matter. If the forms, which are contained in the mind of Aquinas’ god, can be united with the matter, it means that the Aquinas’ god is united with the matter each time, when the part of its mind (the form) is united with the matter.

3/ Aquinas connects his god and the matter created by his god and asserts that the intellect (the mind) can see God:

a/ “strictly speaking, prime matter and God do not differ,” they are diverse “by their very being” [Summa Theologica I Q.3 a8 ro 3]

b/ the “divine essence can be united to created intellect” as other intelligible forms; the created intellect (the form realized with the matter) can see God and He can be reached by “the blessed”: when they see God through His essence, they see “the whole essence of God.” The created intellect has the inborn desire to see the cause when the effect is known; if the mind could not see the “first cause of things,” such natural desire would not exist. It is a philosophically unsound conclusion that the created intellect cannot see the nature of God, and the philosophers who assert that the created intellect cannot see God through His essence err and hold the heretical position [Summa Theologica I Q.3 a2; Q.12 a1, a2, a3, a4, a7; Truth Q.8 a1 r; Q.20 a5 r].

The referred above texts contain the contradictory statements:

1/ God is the form that cannot be received in the matter; if, in Aquinas’ definition, the human intellect is the form realized with the matter, it cannot be united with God because no matter exists in God

2/ God does not differ from the “prime matter”

3/ somehow the intellect is united with God and even can see “the whole essence of God”

It looks like Aquinas’ “prime matter” and Aquinas’ god are the same, although according to the same Aquinas, no matter exists in god, and god is the form, which cannot be received in the matter. Then, according to one text, human intellect–form realized with the matter can be united with god; according to another text, it cannot be united with god.

In summary, the Aquinas’ vision of connection between God and human soul is either self–contradictory irrational nonsense or it is heresy because it admits existence of the hierarchy of gods and imports polytheism into Christian theology.

4/ “the soul of a prelate is higher than the soul of a subject” [Truth Q.17 a1, a2, a5].

Aquinas’ classification of the souls embodies the Origen’s idea of “small and undeveloped” souls of ordinary people. In his eagerness to prove the value and significance of the papal hierarchy with own fantasies inspired by Aristotle the heathen philosopher, Aquinas usurps the right of God: he judges the souls and ranks the soul of prelate higher than the soul of the prelate’s subject.

In conclusion, the achievements of the philosophizing theologians include materialization of God and His creation – human soul, vision of a human soul as the likeness of Orphic arch–serpent/container of forms, and invention of hierarchy of souls, in which the worthiness of the human soul is defined by the place within the hierarchies of human establishments (e.g., such as the papal office to which Aquinas served). Although false, misleading, irrational, and devoid of wisdom, all these assertions aim the purpose to enslave man: to transform free man–creation of God into the idol–worshiper and unreservedly obedient slave of the evil embodied in the human hierarchies topped by men claiming the place of God.

What about the true Christian theology – knowledge given by God Himself?

The Holy Scriptures are the only source of knowledge of human soul for a Christian, and this knowledge is complete:


God made man according to the image of God and after likeness of God

{Genesis 1:26–27}

God formed man of dust from the earth,

and breathed upon man’s face the breath of life

(ενεφυσησεν εις το προσωπον αυτου πνοην ζωης),

and man became a living soul

(εγενετο ο ανθρωπος εις ψυχην ζωσαν)

{Genesis 2:7}

therefore, the human soul lives by the breath of life breathed by God

{Genesis 2:7}

the human soul is inaccessible to any of human authorities, which can kill body

{Matthew 10:28}

the gain of the entire world will not benefit the one who forfeits his soul:

value of the human soul is not comparable with the value of the whole world

{cf.: Matthew 16:26},

because the human soul lives by the breath of life, which God breathed into the face of man of dust

{Genesis 2:7}

the human soul is saved and enters the everlasting life,

because Lord Jesus Christ, the Son of God, the Word–God,

committed His soul for salvation of the world according to the commandment of His Father

{John 3:16; 10:11, 15, 17–18}.


What else man needs to know about his own soul, so he might live according to the commandments of God, in love and peace?

There is a remarkable prophecy in the Old Testament. Before the Babylonian exile, Jeremiah the prophet cried to God Who is his strength and refuge in the days of evil. In spite of the coming destruction, still Jeremiah had vision of the future, when the Gentiles shall come from the end of the earth and shall say: how vain are the idols that their fathers procured for themselves, and there is no help in them {Jeremiah 16:19}.

And I think how much more suffering has mankind to endure before the vanity and false of idols – venomous fruits of the corrupted and wicked imagination, with which men enslave themselves to the evil, become clear for every mind, and before men realize that salvation of the soul – the life everlasting – is not in the earthly hierarchies and traditions of men, and that it cannot be obtained by defrauding and enslaving the others?



*1* Concerning the complete meaning of Θεος ζηλωτης – jealous God {Exodus 20:5; 34:14}, see posting The Absolute Power, Folder Archive_2008–2010, Page 4_September_2010.

*2* φρονεις τα του Θεου, where φρονεις is a part of the cluster of meanings stemming from φραω


(to rein, to block)


(to be mentally disposed, to exercise the mind, set the one’s affection upon)


(mental inclination/purpose)


(mind as inclination or purpose)


(insight, wisdom, prudence)

Therefore, φρονεις defines the state of focusing on something that is the purpose/inclination; in the contemporary terms, the mind is blocked on that what is of God.

*3* See also postings:

Folder Archive_2008–2010:

The Seal, Page_1_2008

The Gold Proved Through Fire – Archive_Page_4_2008–2009

Note to The Deliverance – January_March_2010

Folder Archive_2011:

The Mirror – January_March_2011

The Earth Without the Foundation – April_May_2011

The Possession of Life and The Unknown Path – September_October_2011

The Similarity and The Great Expectation – November_December_2011

Folder 2012:

The Water – 1_January_2012

The Thirst – 4_April_2012

The Nature of Man – 6_July_2012.

*4* See also posting The Ultimate Mercy, Folder 2012, Page 7_August_September_2012.

*5* The faith as the optimal state of reason; see concept of faith in posting Introduction to Christianity, part 3, Folder The Foundation.

*6* See postings The Vineyard, The Lessons of the Vineyard, and The Virtue and Survival – Folder 2012, Pages 5_May_June_2012 and 6_July_2012.

*7* The ancient (pre–Orphic) thinkers, the elder sons who in the beginning of human history were with God, defined the ultimate purpose of men as cognition of the Lord Most High God {Genesis 14:18–20, 22}, the Almighty and Omnipotent God knowledge of Whom never left the earth {cf.: Genesis 4:26; 5:29; 14:18–20, 22; Isaiah 40:21–31; Matthew 21:28–31; Luke 15:11–32; Acts 17:15–31; Romans 1:14–32}. In the beginning, they tried to achieve this purpose by their own efforts, through physical and spiritual “purification,” developing knowledge of the good and the evil, and “correction” of the human nature in the attempts to obtain the Absolute Good, which leads into the eternity. If to judge by the history (e.g., the heathenism with such consequences as the Flood, Sodom and Gomorrah, and other catastrophes and calamities), they failed.

*8* See posting Philosophy: Aristotle, Folder Philosophy, Page_3.

*9* Four theologians summarized the Christian concept of man in relation to God – St. Maximus the Confessor, St. Gregory of Nyssa, St. Basil the Great, and St. Gregory Palamas. See concept of man:

at this site – in Folder Archive_2008–2010, postings The Place of Rest – 1_January–March_2010, and Wisdom – Page_1_2008

also, The Invincible Empire, Chapter 2, pg. 84.


*10* Concerning destruction of Constantinople by the papal Crusaders, see

posting at this site – The Hierarchical Church, in Folder Political Theology, Page_3

also The Eastern Schism: A Study of the Papacy and the Eastern Churches During the XIth and XIIth Centuries by Steven Runciman.

*11* Concerning Jun Has, see; at this site postings Priest, and Heresy, Folder Archive_2008–2010, Page_2_2008, Note 4 to The Evolution of Fear, Page_5_2009; Doctrine of Thomas Aquinas, Folder Philosophy, Page 7

also “The Sentence of Degradation against Jun Hus” and “Condemned Articles of J. Hus” [Decrees of the Ecumenical Councils 418–431],

and “Doctrine of Thomas Aquinas: Faith and Heresy” [The Invincible Empire 271–275].


*12* William Tyndale was burned at stake in 1536, for translation of the Holy Scriptures in English (from originals in Hebrew and Greek) [Preface to The Revised Standard Version of the Bible published by American Bible Society, New York, 1986]. See also [Trager 174, 179; Baybrook 603].

In direct contradiction to the commandment of God to teach the Gospels to all nations, to all the creations {Matthew 28:19–20; Mark 16:15}, in 1229, the Inquisition made the Holy Bible forbidden book for the Catholic laity [Grun 168; Trager 108]; translation of the Holy Bible into the native languages was forbidden almost until the sixteenth century [cf.: Baybrook 603].

*13* Concerning the concept of evil, see posting Logic of Death, Folder Arhive_2008–2010, Page_2_2008–2009.

*14* See posting The Excellence, Folder 2012, Page 6_June_July_2012.

*15*Concerning the Great Schism (separation of Roman and Byzantine Churches) and its consequences, see The Hierarchical Church, Folder Political Theology, Page_2, and The Invincible Empire, Chapters 1 and 7.

*16* For instance,

– Alexandrian Jewish exegete Aristobulus (100 B.C.) writes that Pythagoras, Plato, Socrates, Orpheus, Hesiod, Homer, and other Greek philosophers and poets derived their knowledge from the Books of Moses [Aristobulus ref. in: Mansfeld 71–72]

– Augustine of Hippo declares that in the Platonist books, he discerned “the same spirit” and the same truth as he found in the Scriptures [Confessions VII. 20–21]. Furthermore, Augustine imagines that Plato could learn teaching of the Hebrew Prophets during his journey to Egypt and the Mediterranean [The City of God against...VIII, XI 3:51–55].

However, as soon as the heathen philosophy developed upon the Orphic serpentine doctrine (see Philosophy: the Beginning, Folder Philosophy, Page_1) took the place of the Christian teachings, the Orphic deity – the ancient serpent/arch–evil – took the place of Christian God. The substitution can be easily confirmed by comparison, for instance, of the actual history of the papal church of Rome – actions of the papal hierarchy and papal subjects – with the teachings of Lord God Jesus Christ {the Gospels, esp., Matthew 5:1–48; 6:1–34; 7:1–27; 22:36–40; 23:1–35; Mark 12:28–33; Luke 6:20–49; 9:46–56; John 8:31–51; 13:34–35; 15:9–17}.

This statement is justified by the actual history: the Inquisition, Crusades, capture of Constantinople with desecration, pillage, and destruction of the Christian temples and robbery, rape, and murder of Byzantine Christians, which became the reason for joy of the Roman pope Innocent III who called the capture of Constantinople “magnifica miracula” [Innocent III’s letter qtd. in: Runciman 151], religious wars waged by the papal establishment, immorality of the papal “priests” who “are in mortal sin” yet still are considered capable of discharging their duties as the priests of the papal Church, current scandals of priests pedophiles and abusers, etc. Although the papal establishment still is in pursuit of the absolute dominion over the Christendom and although the papacy inserts itself as the unavoidable supplement without which salvation of soul is not possible (see posting Ecumenism, Folder World & War), the essence of papal faith as the completely incompatible with the Christian teachings is revealed by the deeds of the papal establishments and papal subjects. Faith of man manifests itself through his deeds {cf.: Matthew 7:21–23; John 8:42–44; James 2:13–26}, and if anyone customary uses ceremonial references to the Name of God and pours out “revelations” and “prophecies,” it does not mean that the one observes the commandments of God and does the works of God {cf.: Matthew 7:15–23}.

Concerning history of the papacy and the papal church of Rome see, for instance,

New Catholic Encyclopedia. Washington, DC: The Catholic University of America, 1967. 17 vols. (recommended edition of 1967, because the following edition offers the modified history of the Inquisition and other historical events)

Lea, Henry Charles. The Inquisition of the Middle Ages. New York: Harper & Brothers, Franklin Square, 1887. 3 vols.

Lacouture, Jean. Jesuits: A Multibiography. Trans. Jeremy Leggatt. Washington, D.C.: Counterpoint, 1995

La Due, William J. The Chair of Saint Peter: A History of the Papacy. Maryknoll, New York: Orbis Books, 1999

Lewy, Guenter. The Catholic Church and Nazi Germany. 1964. Boulder, Colorado: Da Capo Press, 2000

Rule, William H. The Brand of Dominic, or Inquisition at Rome “Supreme and Universal.” New York: Carlton & Phillips, 1853.

Runciman, Steven. The Eastern Schism: A Study of the Papacy and the Eastern Churches During the XIth and XIIth Centuries. Oxford: Clarendon Press, 1955. New York: AMS, 1983 (reprint)

Sherrard, Philip. Church, Papacy, and Schism: A Theological Enquiry. London: SPCK, 1978

Sherrard, Philip. The Greek East and Latin West: A Study in the Christian Tradition. London: Oxford University Press, 1959

Vacandard, Elphege. The Inquisition: A Critical and Historical Study of the Coercive Power of the Church. 1915. Trans. from the 2nd edition Bertrand L. Conway. Merrick, New York: Richwood Publishing, 1977

and current media concerning scandals in the papal establishment (world–wide children abuse and the others).

*17* Concerning the beliefs, which the papal subject hold regarding the papal authority over post–mortem destiny of human soul: Catholic saint Birgitta declared that she received the “divine” revelation that if the pope is not a heretic, he has the absolute power to bind and loose souls. Even if the pope is sinful, vicious, and so wicked that after his death he would be condemned to hell, God confirms his “lawful acts on earth” [Birgitta ref. and qtd. in: Lea 3:641].

However, sinful, vicious, and wicked man is not able to act with the power of God: evil does not exist in the presence of God; thus, the “condemned to hell” sinner is incapable of the acts consistent with the Absolute Good, and the assertion is irrational from the beginning as is irrational any figment of imagination presented as the knowledge of God. Just decipher what the Birgitta’s “revelation” actually means: sinful and vicious man has such a power that even God has no choice and, as the earthly papal subjects, has to consider the pope’s decisions as the His Own will – the will of God. In fact, such misconception concerning the power of man does not differ from the heathen myths in which deities were bound with special magical rituals and had to obey the will of the mortals: the Birgitta’s assertions disclose the depth of separation of the papal “hierarchical church” from Christianity.

Also, see Doctrine of Thomas Aquinas, Folder Philosophy, postings in Folder Political Theology, esp., The Hierarchical Church, and The Invincible Empire, Chapters 6 and 7.

*18* Sor María de Agreda (Spain, 1602–1665), a daughter of Jewish convert and Catholic nun; her writings are referred to in: Colahan; analysis in: The Invincible Empire, Chapter 5; on this website – in posting The Church Militants, Folder Political Theology, Page_3.

*19* Proclus (A.D. 410–485) is the last prominent heathen philosopher dubbed “the Platonic Successor” [Thomas Taylor]; he described the summit of the best human–oriented part of Greek heathen philosophy: “Every soul is the order of things” and “is all things” [Proclus The Elements of Theology Prop.192, 195, 169, 171].

Proclus detected inconsistencies and weak points of the Plato’s doctrine and, in his special way, decided to make some improvements with which, as he expected, heathen theology and philosophy would be capable of overthrowing the Christian teachings. In spite of his animosity toward Christianity, Proclus borrowed and misinterpreted the Christian concept of Trinity into the propositions concerning the unity of gods. In Proclus’ version of the Plato’s doctrine, the traditional mythical gods (adulterers and murderers, by whose adventures the poets of ancient Greece fed spectators in the theatres) are integrated into the self–sufficient unity of gods – the unity of “self–complete henads”(or monads) above being, life, and intelligence. Within this “unity,” each god–unit is the measure of all things and the fulfillment of the Providence. The substance of each god consists from “the transcendent excellence” and from the “incomprehensible, unitary, and secret knowledge.” Although the divine is uncognizable by the reason and cannot be subject to opinion, the properties of gods might be inferred from their subjects [Proclus The Elements of Theology Prop. 113–115, 117, 119, 120, 121, 123].

The first red flag, which theologians should instantly detect in Proclus’ description of his deities, is “secret knowledge.” Christian teachings has no secrets: everything is open and everything is free for those who want to live and who therefore, seek wisdom in its source – the Word–God {Luke 21:15}. If the one accomplishes the deeds of God for the sake of love to God and to His creations, God comes into his soul–heart–mind bringing wisdom and immortality {John 7:37–39; 14:15–26; 18:19–21; Revelation 21:5–7}. Nothing else is needed and nothing else can be done by those who seek knowledge of truth: accomplish the words of God, and enter the everlasting life. Those in a search of “secret wisdom” hidden from the others can find only irrationality, foolishness, and uncleanness of the ancient heathens {cf.: Colossians 2:8–10}, whose “wisdom” is insanity before God and whose elite is mixture of diviners with unclean and sick imagination and consumers of the diviners’ mental sewage.

Furthermore, Proclus’ writings illustrate heathen interactive theology at work: the mythical indiscreet gods undergo transformation into the embodiments of the good and the intelligence when philosophers need to justify their philosophical doctrines and to elevate figments of own imagination to the level of secret sacred knowledge.

Nevertheless, in the sixth century, the Proclus’ writings had been slightly modified with the Christian terminology and issued under the name of Dionysius the Areopagite – the Greek mystic, sage, and philosopher of the first century, who became a Christian with the assistance of St. Paul the Apostle {Acts 17:33–34}. The theologians who were eager to unify heathen philosophy and Christianity accepted the fabricated treatise as the genuine and applied it in attempts to prove similarity of the Platonism and Christianity.

After the medieval philosophizing theologians accepted the Proclus’ assertion that the properties of gods can be inferred from their subjects, they, in direct contradiction to the Holy Scriptures {John 4:23–24; Colossians 2:8–10; Galatians 4:8–10; Exodus 20:1–6, 22–23; 24:17; 33:20–23; Deuteronomy 4:9–20} accepted the heathen tradition to create theological assertions with the means of philosophical discourse. As the result, they began to “cognize God” through the images of “sensible things.” Even after discovery of Proclus’ authorship, Thomas Aquinas, Nicolaus of Cusa, and other Catholic theologians (including those from the German Dominican School) continued to use the Proclus’ philosophical–theological doctrine, which provided them with an explanation of everything through “analysis of consciousness.” With the Proclus’ mythical theology, they accepted the set of images that “builds up a world in the mind out of materials furnished by the mind itself” [Dodds xxvi–xxvii, xxx–xxxiii (qtd. xxxiii)].

Consequently, as Isaiah the Prophet defines they became “the plundered people” snared in “secret chambers” {Isaiah 42:22}, spoiled with false knowledge and devoid of reason (see also posting The Plundered People, Folder 2012, Page 2_February_2012).

*20* Concerning Orphic doctrine, see posting Philosophy: the Beginning, Folder Philosophy, Page_1.

*21* See also postings Vineyard and The Lessons of the Vineyard, Folder 2012, Page 5_May_June_201, and Works of Philo of Alexandria, Folder Philosophy, Page_4.

*22* The Holy Scriptures convey the words of God that blasphemy (listed among such sins as evil thoughts, adulteries, fornications, murders, theft, greedy desires, iniquities, deceit, lustful desires, “a wicked eye,” frenzy, insanity, pride, foolishness) comes from the impure mind/heart and defiles man {Mark 7:20–23; Luke 6:45}.

According to the Church dogma, it is the blasphemy to ascribe to God the properties of His creations.

According to the Aquinas’ definition, blasphemy is a sin committed directly against God; blasphemy is more grievous sin than murder: it denotes the disparagement of the goodness of God when somebody suggests something inappropriate or incompatible with God, e.g., ascribes the properties of God to His creations or makes false statements about God [Summa Theologica II–II Q.13 a1, a2, a3].

*23* Three Ecumenical Councils (the Second of Constantinople (553), the Fourth of Constantinople (869–870), and the Second of Nicea (787)) anathematized (excommunicated) Origen (although he died in the third century) and denounced his works as “the mythical speculations,” “heretical” and “useless knowledge” [Decrees of the Ecumenical Councils 119, 135, 161].

See also posting Works of Origen, Folder Philosophy, Page_5.

*24* Gnosticism is the specific philosophical–theological systems of thought composed of Greek heathen theological concepts, Judaism modified by Philo of Alexandria, and the ancient secret doctrines borrowed from magi of Persia and Babylon. Some notions and concepts of Gnosticism penetrated doctrines of the philosophizing theologians, including Origen, and originated many heresies, which might be recognized with the distinctive mark – the prohibition to make knowledge available for all population.

In particular, the Gnostics divided mankind into three classes:

– a few of the illuminated with the secret sacred knowledge

– the inferior souls, who are satisfied with the knowledge they already have

– all the others who are not able to cognize the secret knowledge, therefore are doomed to remain the subject of the matter – or the mortal flesh, for instance, the subjects of the rulers to whom they worship as to the deities.

The Manicheans simplified the Gnostic classification; they have:

1/ the Initiated–Enlightened–Illuminated–Perfected elite in a possession of the special secret–mystical–divine–forbidden knowledge of God

2/ all the others deprived of this knowledge (the Hearers–Believers–Brothers or the simple–small–ordinary souls, the laity, etc.), therefore, unworthy to be something more than ordinary laborers – in fact, slaves – destined to sustain the privileged existence of the Perfected–Illuminated–Initiated–etc. elite.

The roots of Gnostic and Manichaean classification of men stem from the Dionysian cult of death with its division of the followers on the elite and the ordinary members who were destined to serve as the human weapon – see posting Philosophy: the Beginning, esp. Note 16, Folder Philosophy, Page_1.

Concerning Gnosticism and Manicheans see also The Invincible Empire and, at this site, posting Works of Augustine of Hippo, Folder Philosophy, Page_6.

*25* Two additional inferences could be made if to take into consideration 1/ the fact that the Ecumenical Counsels condemned the Origen’s works as the heresy, mythical and worthless knowledge and 2/ the John Meyendorff’s high praises to heretic Origen along with the references to the Scriptures as “the rudimentary myths of Semitic people” and to the conversion of the heathens (Greeks) into Christianity as the “cultural humiliation” to learn the Truth from the “Jewish Scriptures” [Meyendorff (1983) 34–35]:

1. Any Christian theologian who assumes the right to write about the Christian teachings should possess

a/ the ability to discern the voice of God behind the revelations of the Hebrew Prophets

b/ the love and reverence to God that would give understanding that the language, on which God wrote the Law and the Ten Commandments for instruction of men {Exodus 24:12; 32:15–16}, was, is, and always will be the greatest language among all those spoken by men

c/ the ability to evaluate the true essence of heathen mythology, which was the foundation for the Greek pagan morality, ethics, and political and social life, therefore, to understand incompatibility of the heathenism and Christianity and inappropriateness of application of the heathen (especially Plato and Aristotle’s) philosophical–theological fantasies and myths for interpretation of the word of God.

Otherwise, the theologian cannot be discerned from Thomas Aquinas and his followers (see Doctrine of Thomas Aquinas, Folder Philosophy, postings in Folder Political Theology, and The Invincible Empire, Chapters 6 and 7), therefore, such theologian has no moral right to present his assumptions as Christian theology.

Besides, the “poor Greek” or Koine was the modernized (for its time that happened to be the beginning of new era) Greek language, which was spoken and understood in all countries of the Mediterranean region and Asia Minor. The universality of Koine made it the very convenient tool for the Apostolic mission to preach the Gospels to all nations; as soon as Koine served the purposes of God, it cannot be poor. Besides, the simple, yet, supreme and absolute truth of Christianity does not need embellishment with “sophisticated” wordings, which cover emptiness and deceit of imaginary mythical worlds of the heathenism.

2. Some constant features assist in identifying the mind that has God as the ideal and meaning of existence, therefore, is capable of propagating the true knowledge of God: the ability to discern the good and the evil in the others and the ability to discern the truth and the false under any cover, which might look as folly (or wisdom) for those commonly recognized as the wise.

These abilities have the foundation upon which the intellect becomes able to overstep all boundaries and restrictions; humility – the result of self–knowledge and comprehension of own nature and, at the same time, the vision of God within own soul. Would Origen and his followers and admirers possess such mind, for them,

a/ the heathen Greeks with their adulterous and deceitful gods and deified rulers (e.g., such as Alexander of Macedonia) who assumed the right to evaluate other nations by suitability for slavery, enslaved the conquered population of other lands and apprehended their property would not have any reason to be extolled over all surrounding “barbarian” nations

b/ all “wisdom” of the Greek pagan philosophers would receive the appropriate definition as the rules for creation of imaginary worlds produced with limited imagination, which depicts the evil created by men as the deeds sanctioned by their gods and which during the dreams (identified as “the flights in heaven”) is unable to overstep the images of the material world stored in memory of philosophizing diviner

c/ the heathen ideals, ethics, morality, and philosophical speculations would receive the proper evaluation as perversion of the human nature; for instance, compare the Plato’s descriptions of the mandatory virtues of the guardians and members of the perfect community [Plato Republic] and the Apostles’ description of the heathen morality and those who reject or suppress the true knowledge of God {Romans 1:18–32; 1 Peter 4:3–6}.

Then, they would realize that through acceptance of the methods, with which the heathens created their dream worlds of mythical religions, they received the same results, which the heathens had: the false and deceit instead of the truth.

*26* For instance, the contemporary Catholic researcher writes about Origen that “in ultimate things he is Catholic” with “childlike attachment to the visible church.” For him, Origen is “possessed almost to the point of insanity,” and Origen is the Catholic whose “unromantic passion” and fire of soul is comparable with those of “Heraclites and Nietzsche” [Introduction to Origen, Spirit... 2, 3, 5, 20].

However, attachment to the visible closes the path to the inner truth; passions and “mind in fire” are not compatible with the true knowledge of God: passion and fever of inflamed imagination are not the fruits of the Holy Spirit {cf.: Galatians 5:22–25}; they are the properties of diviners that are abomination to God.

The very term “fire of soul/spirit,” and especially, in a theologian, signifies delusion and, perhaps, even illness of the mind (for instance, according to the opinion of the author of A Theory of Disease, Friedrich Nietzsche “was psychiatrically abnormal for years” [Guirdham 37]; see also posting Works of Friedrich Nietzsche, Folder Philosophy, Page_8).

The incompatibility of the “fire of Origen’s spirit” with the purity of the Christian teachings is the sufficient cause for rejection of the Origen’s writings as “the mythical speculations,” “heretical” and “useless knowledge” [Decrees of the Ecumenical Councils 119, 135, 161].

*27*See posting Works of Augustine of Hippo, Folder Philosophy, Page_6.

*28* See The Inquisition, in The Church Militants, Folder Political Theology, Page_3.

*29* According to Aristotle, any act committed “with some kind of thought” has to be considered as a voluntary act: all acts committed with knowledge – “not in ignorance” – are voluntary, and purposive choice is the consequence of the “deliberative opinion”– desire “of things within one’s power.” People act willingly because they know about “the penalty threatened.” Therefore, persuasion becomes the opposite of the necessity and force, and actions under persuasion become voluntary. Man acts unwillingly when “the circumstances do not rest with himself” and he is under compulsion to act to avoid “some greater and more painful evil,” for example to be killed by another man [Aristotle Eudemian Ethics II.vii.2–4; II.viii.1–9, 18; II.ix.3, II.x.15, 17].

For example, a slave knows which kind of suffering awaits him and his child – a pledge of his fidelity and obedience to his owner – for an attempt to escape. The knowledge of threatened penalty becomes the persuasive factor, and the necessity to submit himself to the power of his master becomes voluntary purposive choice. According to Aristotle, this choice is free because it has been made “not in ignorance” and willingly.

Such construction facilitates deprivation of men of the freedom to act in accordance with their own necessities and their own free will. Knowledge of penalties for disobedience becomes the factor, which regulates the behavior, and coercion is the natural force, which transforms assemblage of social animals/men into the perfect community. The ruler, who constructs comprehensive net of the common necessities/conditions of existence within the self–sufficient community, comes to possession with absolute power over his subjects, who, nevertheless, continue to consider themselves as free people. For Aristotle, the meaning of freedom is consistent with slavery as the natural order of the Universe.

The Aristotle’s concept not only received re–incarnation in the Augustine’s Compelle Intrare; it became the slogan of communist ideology: “freedom is the recognized necessity.”

*30* For instance,

– according to Thomas Aquinas, even the wicked superiors (the papacy) stand on the place of God and have a “share of the dignity of God” [Summa Theologica II–II Q.63 a3],

– the Ignatius of Loyola’s Rules for the Church militants begin with the order to put aside “all our own judgments” and to obey in everything to “the hierarchical Church” (embodied in the image of the human king/pope). They include approval and praise of the decrees and conduct of the papal authorities; they connect ability to “maintain a right mind in all things” with such unreserved obedience that a “Church militant” should see the white as the black if “the hierarchical Church so stipulates” [Spiritual Exercises §352–365; Personal Writings 356–358].

– according to Jesuit prelate Cardinal Bellarmine the church must accept “whatever doctrine it pleases the pope to describe.” The papal church must “blindly renounce all judgment of her own.” Even if the pope had erred, ordered to commit sins, and forbade virtues, the Church must consider sins as the good and virtues as the evil in accordance with the order of the pope [Bellarmine ref. and qtd. in: Baybrook 277].




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Augustine (Augustinus, Aurelius, Bishop of Hippo, Saint). The City of God Against the Pagans. v. 2, 3, 4, 5, 6. With an English translation by: v. 2 – William McAllen Green, v. 3 – David S. Wiesen, v. 4 – Philip Levine, v. 5 – Eva Matthews Sanford and William McAllen Green., v. 6 – William Chase Greene. The Loeb Classical Library. London: William Heinemann; Cambridge, Massachusetts: Harvard University Press, 1960–1968. 7 vols.

Augustine (Augustinus, Aurelius, Bishop of Hippo, Saint). The Confessions. Trans. R.S. Pine–Coffin. University of Chicago. Encyclopædia Britannica, 1990.

Augustine (Augustinus, Aurelius, Bishop of Hippo, Saint). Homilies on the Gospel of St.John (Lectures or Tractates on the Gospel According to St. John). Trans. John Gibb and James Innes. A Select Library of the Nicene and Past–Nicene Fathers. v. 7. Buffalo: Christian Literature, 1888. 7–452. 14 vols.

Baybrook, Gar. Heresies of the Christian Church. Payson, Arizona: Leaves of Autumn Books, 1998.

Colahan, Clark Andrew. The Visions of Sor María de Agreda: Writing Knowledge and Power. Tucson & London: The University of Arizona Press, 1994.

Decrees of the Ecumenical Councils. Ed. Norman P. Tanner. London and Washington, DC: Sheed & Ward, Georgetown University Press, 1990.

Diehl, Charles. Byzantium: Greatness and Decline. Trans. Naomi Walford. New Brunswick, New Jersey: Rutgers University Press, 1957.

Dodds, E. R. "Introduction." "Commentary." The Elements of Theology by Proclus. 2nd ed. Oxford, U.K.: Clarendon Press, 1992. ix–xlviii; 187–321.

Grun, Bernard. The Timetables of History: a Horizontal Linkage of Peoples and Events. Based on Werner Stein's KULTURFAHRPLAN. 3rd revised ed. New York: Simon & Schuster and Touchstone, 1991.

Guirdham, Arthur. Christ and Freud: A Study of Religious Experience and Observance. London: George Allen and Unwin, 1959.

Ignatius of Loyola, Saint. Personal Writings: Reminiscences, Spiritual Diary, Select Letters, including text of The Spiritual Exercises. Trans. with Introduction and Notes by Joseph A. Muniti and Philip Endean. London: Penguin Books, 1996.

Lea, Henry Charles. The Inquisition of the Middle Ages. New York: Harper & Brothers, Franklin Square, 1887. 3 vols.

Likoudis, James. Ending the Byzantine Greek Schism: the 14th Century Apologia of Demetrios Kydones for Unity with Rome. New York: Catholics United for the Faith, 1983.

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