Partaking In God

NOTE:

This article will appear to be a mix of both what would be considered “devotional” and what would be considered “academic.” And unless the reader are somewhat read in ancient controversies (which is not my highest recommendation), then he or she will be new to some of the terms used here; which I have attempted to utilize in such a way as to plainly convey their intended meaning. But again, this is not a merely academic discourse – which can too easily be in vain. This is rather more a devotional exercise involving a tearing down of said vanity with some usage of its own vocabulary.

As I said, this article will appear to be a mix, though truly it is a cohesive whole, which I hope is clear by the end. I simply could not split up any of the various aspects of the matters discussed here. I suppose the heart and the mind are meant to be one organ. There was no typical format which either allowed me to say what needed to be said or how. My simple hope is that this meandering treatise harmonizes all things contained within it well enough, and that the resulting harmony is edifying to someone.


Whereunto I also labour, striving according to His working, which worketh in me mightily.
Colossians 1:29

[ἐνέργεια [“energeia“] – efficiency (“energy”): – operation, strong (effectual) working.]

And there are diversities of operations, but it is the same God which worketh all in all.
1 Corinthians 12:6

“…but the greatest of these is love.”

The uncreated energies (ἐνέργειαenergeia) of God are distinct from the very essence of God’s being, just as our human energies and operations are distinct from our own being; yet they proceed forth from Him in accordance with His nature, just as our energies and operations proceed from our own nature, being made after His image.

Love is one of the chief operations of God, and indeed the “greatest of these,” which so perfectly characterizes His every other working that the apostle John even speaks of it in such a way that he risks sounding as though this particular energeia of God is the very substance of the essence of His being:

“God is love.”

But this statement cannot mean that His love is isomorphicaly identical to His very being or and one of His Persons; since He is not an absolutely simple monadic oneness of almalgimated attributes, which every single philosophy of man from east to west has ever concluded of their “unknown god”. Rather, He, being the personal triadic God of which the philosophers could never rightly conceive in their unregenerate minds, shows such love toward His creatures that it characterizes all of His works, just as it ought to characterize all of our works, we who are made in His image. “For whosoever loves is born of God.”

Some will object to this by saying that I ignore the “plain language of scripture”. Tell me then: when Christ says, “I am the bread that came down from heaven,” is this a plain one-to-one ontological comparison, or is it not rather the allegory of a mystery? In other words, did Jesus become a loaf of bread, or did He not rather become a Life-giving spirit? So also, then, when He says, “I am the light of the world,” is the very essence of His being reduced to an ontologically simple principle of spiritual enlightenment? Or is it not rather the case that His incarnation is the revelation unto a morally and spiritually darkened humanity? We hold that the latter is true; therefore John can rightly say that “God is light,” meaning that the action of the Son of God becoming man brings unto men an enlightenment that is special to God.

Hence, the same apostle John described the incarnation of the Son, saying, “The true light, which enlightens everyone, was coming into the world.” Christ is here called the light because He enlightens by way of His incarnation; whereas we do not say that “light is God:” for then all light, even that of fallen Lucifer, which has much variableness and shadow of turning, would be of equal moral status to He in whose there are no such properties (James 1:17). Therefore, “God is Light” is not ontologically stating the substance of God’s being, but is rather stating a central attribute of the nature of His character as seen through all of His actions and operations (energeia). For there is distinction between nature and being: in that being (or essence) possesses a nature or natures, whereas a nature possesses not its own being. So also it is with God’s love, as John likewise indicates. Not that there is danger in speaking as John did; but rather that by misunderstanding it in the way to which I here object, we unintentionally begin to import the pantheistic philosophical conception of absolute divine simplicity into the holy scriptures, which quietly infects many of our underlying assumptions about God’s nature, thereby eroding our defense against the religions of the heathen.

For He said, “I am who I am.”

“I AM” is not a philosophical statement of absolute ontological simplicity. For if that were so, we might flip John’s statement, “God is love” to render it “love is God,” and find it to be equal in its ontological truth. But this is not so; for even John himself says in the same epistle, “love is OF God” meaning that it is from God: presupposing a distinction between God’s love and God Himself. So the procession of love from God presupposes a distinction of love, as an energeia of God, from the very essence of His being.

“I am who I am” indicates to us the Lord’s personal or relatable quality, which allows adequate room for distinctions of God’s essence from His energies (energeia) without there existing any “tension” within His being; and also of the distinction of His Persons within His being (essence) without there existing any composition of “parts.” God is one in essence, and His Persons are one in will. His energeia proceed from His essence, which are therefore distinct: and this procession is partaken in by each of His Persons: from the Father, by the Son, through the Spirit.

Therefore, we can confidently say that God’s love, as with all His attribute, personify none of the Godhead, but rather characterize the nature of the whole Godhead; and that they proceed via His energeia from the Father, by the Son, through the Spirit. For the Spirit of God proceeds only from the Father, and in His Spirit we are baptized only by the Son, just as the one crying out in the wilderness declared: “He (the Son) shall baptize you in the Holy Ghost…” And countering the teaching of some that the Holy Spirit is merely a linguistic or conceptual personification of the invisible force of God’s love, Paul tells us that the love of God is shed abroad in our hearts through the Holy Spirit,” rather than “as” the Holy Spirit; since He is a Person of the Godhead.

Thus, we experientially know God through two means: firstly through His energies (energeia) administered to us in various unseen ways, although at times perceived as visible; and secondly through true direct interaction with the incarnate Son in our transfigured resurrection state – but not by directly beholding the Father’s essence. For no man shall live who beholds the very essence of God the Father. Yet just as Moses beheld not the face of God, but rather the energeia of His goodness, and at other times beheld the Angel of the Lord speaking with him as a friend; we now shall much more behold His glory – not directly – but rather in the face of Jesus Christ,” the Incarnate One.

For Jesus Christ, the Bread of Life, is the Bread of the Faces of the face of God, which occupies the soul of the temple and is seen by way of the Spirit’s light, whereas the outer court can only provide for a faith which remains grounded in a merely natural understanding. For that Bread is truly eaten not through a ceremony of bodily consumption, but rather by the inner revelation of His Divine Person through the enlightenment of the sevenfold lamp of the Spirit of God indwelling us, we who are that temple. By this Bread we are also instructed to enter further, as a sweet-smelling living sacrifice, into the holy of holies (the spirit of the temple), that we may truly worship in spirit and in truth.

For the outer court has the understanding of washings and of an offering for sins, just as we are commanded to be baptized and rest upon the offering of Christ for our sins. But the holy place pertains to the tasting and seeing of things invisible, and where the only light tolerated is that of the Spirit of God; so that we may become fit to continually abide in the most holy place: where we taste the hidden manna of His Covenant (Heb 9:4, Rev 2:17), and above it see the voice of He who stands in the midst of the golden candlesticks (Rev 1:12). For each successive place in God’s temple contains the true revelation of the previous. So returning back to the bread: Whereas the sign of baptism is outward, the Bread of which we are truly commanded to partake is not a visible bread that we eat bodily; yet in the partaking, we begin to see HIM.

For we partake in Christ’s broken body not by food and drink and appointed feasts, but rather by obedience to the same Spirit which raised Jesus bodily from the dead; the obedience by which the saints also shed their own blood and offer up their own flesh to be burned. For as often as we eat this bread of His fellowship, and drink this cup of His sufferings, we proclaim the Lord’s death until He comes. As He said, “My food is to do the will of Him who sent Me.” Therefore any man who partakes in the divine nature is in fact having the various energeia of God’s Life imparted to him through obedience to the leadings of the Spirit, and not through observance of that which men have interpreted as a “sacrament”. For “the one who sows to the Spirit will from the Spirit reap eternal life.” And that Spirit is given without measure to those that obey Him. The clarity of our seeing of God depends upon the degree to which we walk in obedience by His love.

This is no vapid over-spiritualization of the matter: it is only a spiritualization insofar as Christ and the apostles explained it. For when Paul chastised the Corinthians, “When you come together, it is not the Lord’s supper that you eat,” it is clear that their gathering’s failure to be considered by Paul “the Lord’s supper” was simply in that Lord was not honored due to their lack of consideration for the poor and hungry at their “love feasts” (Jude’s term for the early believers’ fellowship meals). “For in eating,” he continued, “each one goes ahead with his own meal. One goes hungry, another gets drunk.” (The presence of wine is no necessary indication of a ceremonial context; as wine is not forbidden to the Christian, and Jesus Himself drank frequently enough for the label of “drunkard” to stick among the prudish Pharisees who despised Him.)

What would constitute a “Lord’s supper” in Paul’s mind is that in their gathering together, they would eat and drink “to the glory of God,” neither neglecting the weak nor depriving the poor among them, which was the particular sin being addressed. For we miss supping with the Lord whenever we neglect the opportunities for love and charity that He places before us (Matt 25:31-46). Paul then utilizes the example of Christ’s last passover meal with His disciples (which He was about to fulfill once for all time in His passion) as an explanation of the mystical Body of Christ, and the discerning thereof, that they might honor Christ in the honoring of their brothers. For the neglect of their brethren was an “unworthy manner” of partaking of the Body and blood of the Lord, which is His church; for which reason many had become ill and even died.

Therefore Paul brings his admonition back down from spiritual allegory into the practical matter at hand with the words, “So then, my brothers, when you come together to eat, wait for one another.” So it is clearly a fellowship meal, and not a sacramental ceremony, which Paul took as an occasion to teach them of the mystery of Christ’s Body and blood: the church. Paul writes after a similar pattern to the Ephesians, weaving in and out of allegory when speaking of marriage, but then at last remarking, “I speak of Christ and the church;” while indeed still addressing the practical matter at hand.

For not much earlier in the same letter to the Corinthians, the apostle said, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” And is not their participation truly in the mystery of being one with His Body? Therefore he immediately explains this with the saying, “Because there is one bread, we who are many are one body, for we all partake of the one bread.” (1Cor 10:16-17) For partaking of that Bread is the personal knowing of the Living Christ Himself, not the bodily consumption of a temporary stand-in, mysteriously endued with divinity. Any recommendation of such a supposedly vital practice is also conspicuously absent from the Jerusalem council’s advice to their newly baptized gentile counterparts (Acts 15).

And neither by saying “do this in rememberance of Me” was Jesus at all commanding them to observe the feast of Passover; for again in the same letter, Paul explained, “For even Christ our Passover is sacrificed for us.” And lest we still insist upon the necessity of observing a feast, the apostle goes on to cast “keeping this feast” as the manner in which we partake of Christ’s Body and blood – that is, how honorably we interact with His people: “Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.” (1Cor 5:7-8) Yes, the practice of sincerity and truth among the brethren is truly the bread we must eat; and the sacrifice of our selfish desires for their good is truly the cup we must drink.

Thus, we partake in His divine nature through the Holy Spirit indwelling us by He who became not earthly bread but rather a Life-giving spirit – and not by means a wrongly construed “sacrament,” which takes a truth of the inward parts and pertains it to the outward. And one day we shall also see Him face-to-face; yet by the Son, and not by what some call the “Beatific Vision,” which is an eternal staring into the Father’s very essence. For our relating to God is personal and manifold.

But that concept of the Beatific Vision, which many have postulated awaits the faithful, is an eternal (and quite impersonal) seeing of God the Father’s pure essence; as opposed to the teaching of scripture, which indicates that whereas we now relate to God’s persons through His energeia, we shall soon in resurrected body relate to God in the bodily risen transfigured Christ. In other words, our present beholding of Jesus with unveiled face is “through the Lord who is the Spirit;” and our beholding of Him in the age to come will be in heavenly bodies like His, when we shall be like Him. For we shall still be men, which cannot behold the true impassible glory the Father at any time; but the one and only God, who is in the bosom of the Father: HE makes Him known.

Beatific Vision is really a “Christianized” adaption of the pantheistic notion that The Many will be re-absorbed back into the Beingness of the generic Oneness, or One or Fullness or Source from which they sprang, having always subsisted as mere extensions of Its being rather than as creatures distinct from the personal Creator who created all things ex-nihilo. Beatific Vision presupposes the absolute simplicity of God’s being, which at its ultimate end must be the generic impersonal ultimate being of ultimate beingness that is common to all perennial and gnostic philosophies, according to which all nations and religions are deceived.

For even the majority of the Jews, having missed God, have now followed after a god which is little more than this nihilistic conception, and the adherents of Islam worship a capricious god who transcends any personability that could be relatable to his creatures. Also, the seemingly endless pantheons of eastern Indian tradition eventually break down into impersonal principles, which themselves are ultimately slave to this over-arching impersonal principle of a generic oneness of all being. And the many practices of the orient are perhaps most obvious in following after this empty pattern.

Therefore, although man’s dim conceptions of the God of holy scripture too often become a balancing act of various attributes in seeming tension, the answer to this is not simply equating His attributes and His energies to His very being. For then God is rendered truly unknowable in ways that He has declared Himself to be quite knowable, impersonal in ways that He has declared Himself to be quite personable, and yet also able to be beheld in ways which He declares no man can behold Him (as in Beatific Vision).

For even Isaiah beheld “the Lord of Hosts;” which is God the Warrior-King of old times, the pre-incarnate Son of the cleansing of the land: who Himself visited Abraham with two messenger angels, raining down fire and brimstone upon the cities of Sodom; who Himself lead the armies of heaven in the days of Joshua’s conquest; and who Himself came down to slay 180,000 of the Assyrians in their sleep.

“Isaiah… saw HIS glory, and he spoke about HIM.”
John 12:41

The temptation of men to make no distinction either between God’s essence and energies, nor between His being and Persons, is not merely a philosophical one – it is, in fact, rooted in the fall, by which man has become accustomed to a distance between himself and the direct workings (energeia) and personal presence of God, who once walked with Adam in the cool of the day.

Therefore:

“The Word (logos) became flesh, and dwelt among us.”

Now, the logos which the scripture here says “became flesh” is not being equated to the generic rational principle (logos) of Plotinas and the Greeks, as some would have us believe; nor is John merely taking that existing philosophical concept and inserting Jesus into it. John was a reader of the Septuagint (the Greek Old Testament), in which the “Word” of Yahweh was translated as the “logos” of the Lord. Much more than making a philosophical point – which to some degree I grant he may be – John is personifying the eternal logos of the Lord as Jesus; for often the “Angel of the Lord” who delivers the words of God in the Old Testament is very clearly the second person of the Trinity.

And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
Exodus 3:2

All of creation burns with conviction of the triune personal God of scripture, who is revealed even in the design of the creature; and when the incarnate Son of God is declared, the witness of the Father by the Holy Spirit presses all the more with conviction upon the hearts of men, though without the light of His faith they cannot comprehend the matter, their own spirit being darkened through sin.

But the surge of atheism in recent decades has tempted the Christian anew to merely convince men of the existence of a generic deity, as if such were a legitimate stepping-stone towards knowing the true and living God. This reduction of our conception of God into terms that resemble little more than Aristotle’s “Great Architect” or Plato’s “Demiurge” is an apologetic of surrender to the religion of the unbelievers; and those who are newly convinced of its existence will simply come to worship any version of this reasonable singular generic deity, still hating He who is revealed, denying what He has made known within them.

And we, who ought to know better, still too easily think of God as transcendent in ways which do not allow for the fact that although now fallen, men are yet made in His image, and do indeed continue to reflect that truth in many ways; though they fail to walk according to it, suppressing the truth in unrighteousness. This is a rebellious estimation of God’s transcendence, cushioning men from the perception of full accountability to Him. It especially achieves this by rendering the incarnation as described in scripture to be an utter scandal for such an impersonal creator, and therefore improbable; when truly the slaying of the Lamb was foreordained before the foundation of the world, and held up before every eye to see.

Where is the wise person? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?
For since, in the wisdom of God, the world through its wisdom did not know God, God was pleased through the foolishness of preaching to save those who believe.
1 Corinthians1:20-21 (LEB)


Historical Addendum


The Latin speaking fathers of the early church had much trouble with these things, being very learned in man’s philosophy; and so perpetuated and aggravated many of the misunderstandings and errors addressed above.

A most noteable consequence of the Latin scholastic tradition was an over-emphasis upon the legal aspects of Christ’s atonement, at the expense of its other vital elements. This (originally unintentional) reduction of the redemptive work has since lead much of God’s people into contriving countless ecclesiastical invetions and endless ritualistic innovations to fill the void. The extrapolation of the Latin tradition – which by default strictly submits all scriptural teaching under Aristotelian categorical understandings of being, substance, and accidents – and so casts the “ultimate divinity” as absolutely simple in nature – ultimately culminated in the Summa Theoligica of Thomas Aquinas, who is unequivocally Rome’s unofficial-official dogma.

Augustine, who preferred the legally-oriented language of Latin and worked very little with Greek, often gets the majority of the blame for starting all of this. For while his devotional life as shown to us in his great work “The Confessions” certainly displays a vibrant personal knowing of the God who redeemed him; his later theological works became especially filled with the relatively flat assumptions of Greek philosophical thought as perceived through the even flatter medium of Latin linguistics. Therefore he acknowledged no essence-energy distinction in God, somewhat frustrating his work “On The Trinity” (though perhaps not to his mind), and causing him to lay the groundwork for the doctrines of “created grace,” as well as reviving a version of the Beatific Vision that Origen had once proposed – all notions within which much of both Roman and Protestant understanding has remained grounded.

And while this may all sound quite obtuse and arcane to the majority of today’s ears, it does entually touch them all, however unwittingly. Therefore it remains necessary that some should be somewhat informed in these things, in order to provide an answer to the philosophical objectors who undermine the faith of many by much vain knowledge in matters which they themselves will yet declare cannot be truly known by men, since to them it is all merely conceptual. To such the apostle Paul declared of their unknown god, “HIM I proclaim to you” (not “it”). And thus, in preaching to the areopagus, he relied not upon sharing any presuppositions in common with those Greek philosophers; but rather he mmediately proclaimed the personally knowable God who is not far from men, who became incarnate, and who conquered death itself in bodily resurrection. Paul’s presupposition was not reliant upon the darkened plodding of fallen reason, but rather upon the immediacy of Christ’s manifest revelation.

The Greek-fluent “eastern fathers” of the early church were often wiser than their Latin counterparts in that they did not tend to presuppose the philosophy of man’s generic theism in their expounding of God’s revelation. One man in particular, who most thoroughly excelled in dealing with these matters, was Maximos (or Maximus) “The Confessor”. His voluminous writings summarize and explain many difficulties both in scripture and in the earlier church writers; frequenty offering his explanations in the philosophic language – yet not as submitting to the philosophers’ presuppositions, but rather as discerning many of those errors and emphasizing the good within the writings of his predecessors.

It seems that none of much note, however, have escaped even a mildly superstitious view of what men call the “sacraments:” especially those that exceed baptism, which I believe I have shown to be the only so-called “sacrament” that was commanded to the whole church.


In coming to understand these things, let us not squander them by adherence to yet another tradition which merely contains them in concept only; “for the word of God is not bound.”

And the Lord spake unto Moses face to face, as a man speaketh unto his friend…
Exodus 33:11

The Greatest Injustice

The greatest injustice, and the highest crime in all of creation, is taking place wherever the holiness of God is not being perfectly reflected.

And one called to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory!”
Isaiah 6:3 (ESV)

Let no man speak of justice whose heart has neither been taught to fear, nor begun to be undone, by the holy, holy, holy Lord of glory.

“Against You, You only, have I sinned…”
Psalm 51:4

Only when all that a man has left are the broken remains of his pitiful naked self laid bare before the majesty of the Holy One – only then does he truly see, that he may be raised up through the dust and ashes of repentance to heed a call beyond his own means.

Philosophy A.D.

Reason alone cannot justify its own existence; and the philisophical impass of existence itself ever convicts the soul. Therefore God, the “unmoved mover” of the great philosophers, cannot simply be thought thinking itself, as they sometimes concluded.

For although there may be mind without thought, there cannot be thought without mind; and a mind which conceives of persons must know and experience personhood as much or more so than those conceived of. Yet also, if we are all merely thoughts in a greater mind, as some have concluded, then we ourselves may all be decieved in supposing that our thoughts are truly thoughts at all; and then our own “thoughts” about that very matter are also in vain, and, as likely as not, another layer of deception: and why then do we so speculate, and that willfully? We should then rightly abondon the whole discourse, and immediately attempt to discover what lies beyond this veil of tears through self-inflicted death!

Yet does it not burn deeply within our souls, that the reason by which we reason must have definite origin and definite purpose? And does not death also loom as a certain judgement over the soul, for good or for ill?

Therefore, we shall not speculate upon things which in themselves necessitate the meaninglessness of themselves; for this is madness, and we know that there is a good, and a true, as it has been imprinted upon us within and without, though our eyes have been cut off from its more explicit light. And that light without is what we ought to seek from within, seeing that our own light within has already proven itself quite inadequate to be sought from without.

Now, if the good and the true of that greater mind aforementioned shall be truly known, it must be more than a force of unseen nature: it must be the nature and character of a being who can be known not only as a mind but more importantly as a person; for a mind without personhood cannot create persons, only thoughts. Yet man is a person; and if we are speaking of the ultimate God at all, then we are speaking of man’s creator, who must therefore be a person – or else we speak of no god concerning man at all, but only of what is neither relevant nor existent (except in thought), and so deceive ourselves before we have scarcely begun to consider the matter.

For if man is a personal being – and we step into madness to deny such – then the good and true which is meant for him must have a like example to him in order to be truly known by him. If the good and true is only a force of unseen nature, then man, who is a personal being, can neither discover nor relate to it; and such is either not good and not true, or is at least not meant for him, since, being impersonal, it does not concern his person. Therefore, the good and true that is meant for him is the good and true found in a being relating to him personally. The great absurdity of the ages is that man, a manifestly triune being, scrambles to prove that a greater triune being cannot have created him. For, any good and true that is relevant to man, and especially the ultimate and transcendent, depends not merely upon the existence of that good and true as God, but upon that God being a person whose nature and character defines that very good and true, for which the created man longs, knowingly or unknowingly.

Therefore, as Christians, unless the person of Jesus Christ is our assumed presupposition in all argumentation, then all our philosophizing is in vain, try as Aquinas might to convince himself otherwise. His predecessors knew better.


“For I do not understand in order that I may believe, but I believe in order to understand. For this also I believe – that unless I believe I shall not understand.”
– Anselm of Canterbury


The Person of Christ cannot be arrived at by outside wisdom: as all wisdom proceeds from Him. He cannot be reasoned to by outside knowledge: as all knowledge is hidden in Him from the wise. He cannot be found through the courses of the human mind: as true right-mindedness subsists only in Him through relationship.

How then shall anyone be saved through our apologetic?

They shall not; nor have they ever been.

For it is not our apologetic through which any are saved; but through the power of the God who knows men. The faith of Christ is the gift of God, and the apologetic is only the confirmation of the mind of the heart already being enlightened. Apologetics may at times be an instrument of the Spirit for the unbeliever, but they are a far more useful instrument for the believer.

Divine faith is not the fruit of true reason: true reason is the fruit of divine faith. Reason may discover by omission the chasm at its center, which is faith; but even so, it cannot fill that chasm with said faith – which is the work of God’s Spirit. The faith of Jesus Christ has root in the source of all things, God the Father, the transcendent, yet personal, uncreated God who subsits in Himself, who is “that than which none is greater,” regardless of our own failing conceptions or incomplete knowledge of Him.

Those who claim that they have arrived at, reasoned to, or found Jesus Christ by means of excellent philosophy fall into two categories: firstly, those who have not truly found Him, but only a concept of Him befitting their minds; or secondly, those who have truly been found by His faith, yet are still too proud to give Him the glory in their intellect.

These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual.
[Or, “interpreting spiritual truths to those who are spiritual.”]
1 Corinthians 2:13 (NKJV)

The above words of the apostle leave us no intermediary stepping-stone between the carnal mind and the spiritual mind that can be relied upon; no bridge between reason and revelation that can be crossed; no means of God-pleasing enlightenment except that which the Holy Spirit Himself works upon the soul. A man is either carnal or spiritual; he will either understand spiritual things or he will not; and the knowledge of God will either be conceptual, unto his puffing up, or experiential, unto his building up.

True wisdom is either hidden from a man or revealed to him; and a man of philosophy is either hopelessly enthralled by the unknown god or hopefully enraptured by the revealed God in Jesus Christ.

Christ is the only true philosopher’s Stone, if there ever was one – whom the builders of such conceptions have themselves rejected from the beginning. The torch of Prometheus is lit with the fire of hell, and its wisdom glows with the sickly dying light of the fallen one.

The beyond of the merely reasoning mind is the void of the Word of God. But the man enlightened by the faith of Jesus Christ no longer has need of such an elusive beyond to be concieved of in his mind; for he is now present in the revelation of the Word, who is very near to him, even in his mouth and in his heart.

Our known reality is not the manifestation of abstract concepts from the beyond of true reality: rather, true reality has been manifestly revealed in our known reality in the Man Christ Jesus, of whom the most excellent philosophical concepts are only derivative, and speak only faintly. Reality is right before us; and He who defines it must open our eyes to begin to see Him as He is.

Experience is the shadow of reality, and concepts are the shadow of experience. Therefore, mere concepts of God are only a shadow of a shadow; and have no use without the experience of what is real in God.

We do not reason to God to open men’s hearts, we reason from God, who opens men’s hearts.


“Now, since we do not live with our soul stripped bare, but, on the contrary, have it clothed over, as it were, with the veil of the flesh, our soul has the mind as a sort of eye which sees and has the faculty of knowing and which is capable of receiving knowledge and having understanding of things which are.
It does not, however, have knowledge and understanding (by) itself, but has need of one to teach it; so, let us approach that Teacher in whom there is no falsehood and who is the truth. Christ is the subsistent wisdom and truth and in Him are all the treasures of hidden knowledge.”
– John of Damascus


“After reading the doctrines of Plato, Socrates or Aristotle, we feel the specific difference between their words and Christ’s is the difference between an inquiry and a revelation.”
– Joseph Parker


Excerpts: “Sinners in the Hands of an Angry God”

The following is a lengthy selection of excerpts taken from the famous sermon first preached by Jonathan Edwards to his congregation in Northampton, Massachusetts.


Their foot shall slide in due time.
Deuteronomy 32:35

In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, who were God’s visible people, and who lived under the means of grace; but who, notwithstanding all God’s wonderful works towards them, remained (as per verse 28.) void of counsel, having no understanding in them. Under all the cultivations of heaven, they brought forth bitter and poisonous fruit; as in the two verses next preceding the text.

The expression I have chosen for my text, “their foot shall slide in due time,” seems to imply the following things, relating to the punishment and destruction to which these wicked Israelites were exposed.

1. That they were always exposed to destruction; as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction coming upon them, being represented by their foot sliding. The same is expressed in Psalm 73:18: “Surely Thou didst set them in slippery places; Thou castedst them down into destruction.”

2. It implies, that they were always exposed to sudden unexpected destruction. As he that walks in slippery places is every moment liable to fall, he cannot foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once without warning: Which is also expressed in Psalm 73:18-19: “Surely Thou didst set them in slippery places; Thou castedst them down into destruction: How are they brought into desolation as in a moment!”

3. Another thing implied is, that they are liable to fall of themselves, without being thrown down by the hand of another; as he that stands or walks on slippery ground needs nothing but his own weight to throw him down.

4. That the reason why they are not fallen already and do not fall now is only that God’s appointed time is not come. For it is said, that when that due time, or appointed time comes, “their foot shall slide.” Then they shall be left to fall, as they are inclined by their own weight. God will not hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall into destruction; as he that stands on such slippery declining ground, on the edge of a pit, he cannot stand alone, when he is let go he immediately falls and is lost.

…There are in the souls of wicked men those hellish principles reigning, that would presently kindle and flame out into hell fire, if it were not for God’s restraints. There is laid in the very nature of carnal men, a foundation for the torments of Hell. There are those corrupt principles, in reigning power in them, and in full possession of them, that are seeds of hell fire. These principles are active and powerful, exceeding violent in their nature, and if it were not for the restraining hand of God upon them, they would soon break out, they would flame out after the same manner as the same corruptions, the same enmity does in the hearts of damned souls, and would beget the same torments as they do in them.

The souls of the wicked are in scripture compared to the troubled sea (Isa. 57:20). For the present, God restrains their wickedness by his mighty power, as he does the raging waves of the troubled sea, saying, “Hitherto shalt thou come, but no further;” but if God should withdraw that restraining power, it would soon carry all before it. Sin is the ruin and misery of the soul; it is destructive in its nature; and if God should leave it without restraint, there would need nothing else to make the soul perfectly miserable. The corruption of the heart of man is immoderate and boundless in its fury; and while wicked men live here, it is like fire pent up by God’s restraints, whereas if it were let loose, it would set on fire the course of nature; and as the heart is now a sink of sin, so if sin was not restrained, it would immediately turn the soul into a fiery oven, or a furnace of fire and brimstone.

……Every one lays out matters in his own mind how he shall avoid damnation, and flatters himself that he contrives well for himself, and that his schemes will not fail. They hear indeed that there are but few saved, and that the greater part of men that have died heretofore are gone to hell; but each one imagines that he lays out matters better for his own escape than others have done. He does not intend to come to that place of torment; he says within himself, that he intends to take effectual care, and to order matters so for himself as not to fail.

But the foolish children of men miserably delude themselves in their own schemes, and in confidence in their own strength and wisdom; they trust to nothing but a shadow. The greater part of those who heretofore have lived under the same means of grace, and are now dead, are undoubtedly in Hell; and it was not because they were not as wise as those who are now alive; it was not because they did not lay out matters as well for themselves to secure their own escape. If we could speak with them, and inquire of them, one by one, whether they expected, when alive and when they used to hear about Hell, ever to be the subjects of that misery, we doubtless, should hear one and another reply, “No, I never intended to come here: I had laid out matters otherwise in my mind; I thought I should contrive well for myself: I thought my scheme good. I intended to take effectual care; but it came upon me unexpected: I did not look for it at that time, and in that manner; it came as a thief: Death outwitted me: God’s wrath was too quick for me. O my cursed foolishness! I was flattering myself, and pleasing myself with vain dreams of what I would do hearafter; and when I was saying, ‘Peace and safety,’ then sudden destruction came upon me.”

…God has laid Himself under no obligation, by any promise, to keep any natural man out of Hell one moment. God certainly has made no promises either of eternal life, or of any deliverance or preservation from eternal death, but what are contained in the covenant of grace, the promises that are given in Christ, in whom all the promises are yea and amen. But surely they have no interest in the promises of grace who are not the children of the covenant, who do not believe in any of the promises, and have no interest in the Mediator of the covenant.

So that, whatever some have imagined and pretended about promises made to natural men’s earnest seeking and knocking, it is plain and manifest, that whatever pains a natural man takes in religion, whatever prayers he makes, till He believes in Christ, God is under no manner of obligation to keep him a moment from eternal destruction.

So that thus it is that natural men are held in the hand of God over the pit of Hell; they have deserved the firey pit, and are already sentenced to it; and God is dreadfully provoked, His anger is as great towrds them as to those that are actually suffering the executions of the fierceness of His wrath in Hell; and they have done nothing in the least to appease or abate that anger, neither is God in the least bound by any promise to hold them up one moment: the devil is waiting for them, Hell is gaping for them, the flames gather and flash about them, and would fain lay hold on them, and swallow them up; the fire pent up in their own hearts is struggling to break out; and they have no interest in any Mediator, there are no means within reach that can be any security to them. In short, they have no refuge, nothing to take hold of; all that preserves them every moment is the mere arbitrary will, and uncovenanted, unobliged forbearance, of an incensed God.

…Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards Hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf; and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of Hell, than a spider’s web would have to stop a falling rock.

Were it not for the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it: the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun does not willingly shine upon you to give you light to serve sin and Satan; the earth does not willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air does not willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in service to God’s enemies. God’s creatures are good, and were made for men to serve God with, and do not willingly subserve to any other purpose; and groan when they are abused to purposes so directly contrary to their nature and end. And the world would spew you out, were it not for the sovereign hand of Him who hath subjected it in hope.

…The bow of God’s wrath is bent, and the arrow made ready on the string, and justice bends the arrow at your heart, and strains the bow, and it is nothing but the mere pleasure of God, without any promise or obligation at all, that keeps the arrow one moment from being made drunk with your blood. Thus all you that never passed under a great change of heart, by the mighty power of the Spirit of God upon your souls; all you that were never born again, and made new creatures, and raised from being dead in sin, to a state of new, and before altogether unexperienced, light and life, are in the hands of an angry God.

However you may have reformed your life in many things, and may have had religious affections, and may keep up a form of religion in your families and closets, and in the house of God, it is nothing but His mere pleasure that keeps you from being this moment swallowed up in everlasting destruction. However unconvinced you may now be of the truth of what you hear, by and by you will be convinced of it. Those that are gone from being in the like circumstances with you, see that it was so with them; for destruction came suddenly upon most of them; when they expected nothing of it, and while they were saying, “Peace and safety:” now they see, that those things on which they depended for peace and safety, were nothing but thin air and empty shadows.

The God that holds you over the pit of Hell, much as one holds a spider, or some loathsome insect, over the fire, abhors you, and is dreadfully provoked: His wrath towards you burns like fire; He looks upon you as worthy of nothing else, but to be cast into the fire; He is of purer eyes than to bear to have you in His sight; you are ten thousand times more abominable in His sight than the most hateful venomous serpent is in ours. You have offended Him infinitely more than ever a stubborn rebel did his prince; and yet, it is nothing but His hand that holds you from falling into the fire every moment. It is to be ascribed to nothing else, that you did not go to Hell the last night; that you were suffered to wake again in this world, after you closed your eyes to sleep. And there is no other reason to be given, why you have not dropped into Hell since you arose in the morning, but that God’s hand has held you up.

…Consider this, you that are present, that yet remain in an unregenerate state. That God will execute the fierceness of His anger, implies, that He will inflict wrath without any pity. When God beholds the ineffable extremity of your case, and sees your torment to be so vastly disproportioned to your strength, and sees how your poor soul is crushed, and sinks down, as it were, into an infinite gloom; He will have no compassion upon you, He will not forbear the executions of His wrath, or in the least lighten His hand; there shall be no moderation, no mercy, nor will God then at all stay His rough wind; He will have no regard for your welfare, nor at all be careful lest you should suffer too much in any other sense, then only that you shall not suffer beyond what strict justice requires. Nothing shall be witheld, because it is so hard for you to bear. “Therefore will I also deal in fury; Mine eye shall not spare, neither will I have pity; and though they cry in Mine ears with a loud voice, yet I will not hear them.” (Ezek. 8:18)

Now God stands ready to pity you,; this is a day of mercy; you may cry now with some encouragement of obtaining mercy. But when once the day of mercy is past, your most lamentable and dolorous cries and shrieks will be in vain; you will be wholly lost and thrown away of God, as to any regard to your welfare. God will have no other use to put you to, but to suffer misery; you shall be continued in being to no other end; for you will be a vessel of wrath fitted to destruction; and there will be no other use of this vessel, but to be filled full of wrath. God will be so far from pitying you when you cry out to Him, that it is said He will only “laugh and mock.” (Prov. 1:25-26) How awful are these words, which are the words of the Great God, “I will tread them in Mine anger, and will trample them in My fury, and their blood shall be sprinkled upon My garments, and I will stain all My raiment.” (Isa. 63:3)

“What if God, willing to show His wrath, and to make His power known, endured with much longsuffering the vessels fitted to destruction?” (Rom 9:22) And seeing this is His design, and what He has determined, even to show how terrible the unrestrained wrath, the fury and fierceness, of Jehovah is, He will do it to effect. There will be something accomplished and brought to pass that will be dreadful with a witness. When the great and angry God hath risen up and executed His awful vengeance on the poor sinner, and the wretch is actually suffering the infinite weight and power of His indignation, then will God call upon the whole universe to behold that awful majesty and mighty power that is to be seen in it. “And the people shall be as burnings of lime, as thorns cut up shall they be burnt in the fire. Hear, ye that are afar off, what I have done; and ye that are near, acknowledge My might. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites.” (Isa. 33:12-14)

Thus it will be with you that are in an unconverted state, if you continue in it; the infinite might, and majesty, and terribleness of the omnipotent God shall be magnified upon you, in the ineffable strength of your torments. You shall be tormented in the presence of the holy angels, and in the presence of the Lamb; and when you shall be in this state of suffering, the glorious inhabitants of heaven shall go forth and look on the awful spectacle, that they may see what the wrath and fierceness of the Almighty is; and when they have seen it, they will fall down and adore that great power and majesty. “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, saith the Lord. And they shall go forth and look upon the carcasses of the men that have transgressed against Me; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring to all flesh.” (Isa. 66:23-24)

It is an everlasting wrath. It would be dreadful to suffer this fierceness of the wrath of Almighty God one moment; but you must suffer it to all eternity. There will be no end to this exquisite horrible misery. When you look forward, you shall see a long forever, a boundless duration before you, which will swallow up your thoughts, and amaze your soul; and you will absolutely despair of ever having any deliverance, any end, any mitigation, any rest at all. You will know certainly that you must wear out long ages, millions of millions of ages, in wrestling and conflicting with this almighty merciless vengeance; and then when you have so done, when so many ages have actually been spent by you in this manner, you will know that all is but a point to what remains. So that your punishment will indeed be infinite.

…There is reason to think, that there are many in this congregation now hearing this discourse, that will actually be the subjects of this very misery to all eternity. We know not who they are, or in what seats they sit, or what thoughts they now have. It may be they are now at ease, and hear all these things without much disturbance, and are now flattering themselves that they are not the persons, promising themselves that they shall escape. If we knew that there was one person, and but one, in the whole congregation, that was to be the subject of this misery, what an awful thing it would be to think of! If we knew who it was, what an awful sight it would be to see such a person! How might all the rest of the congregation lift up a lamentable and bitter cry over him!

…And let every one that is yet out of Christ, and hanging over the pit of Hell, whether they be old men and women, or middle aged, or young people, or little children, now hearken to the loud calls of God’s word and providence. This acceptable year of the Lord, a day of such great favour to some, will doubtless be a day of as remarkable vengeance to others. Men’s hearts harden, and their guilt increases apace, at such a day as this, if they neglect their souls; and never was there so great a danger of such persons being given up to hardness of heart and blindness of mind.

…Now undoubtedly it is, as it was in the days of John the Baptist, that the axe is in an extraordinary manner laid to the root of the trees, that every tree which brings not forth good fruit, may be hewn down, and cast into the fire. Therefore, let every one that is out of Christ, now awake and fly from the wrath to come. The wrath of Almighty God is now undoubtedly hanging over a great part of this congregation. Let every one fly out of Sodom: “Haste and escape for your lives, look not behind you, escape to the mountain, lest you be consumed.”

The Gospel Which Vindicates God

No one can come to Me unless the Father who sent Me draws him. And I will raise him up on the last day.
John 6:44

The wisdom of man says that unless our love for God proceeds from our own initial willingness to worship Him, then it is not truly love, but a robotic and forced relationship.

The problem with this assertion is that no man in himself is actually willing to love the true God until God opens the man’s eyes to His goodness in the first place. The will is only free to love that which is according to it’s nature; and the fallen nature is at its core a rejection of and a blindness to God’s goodness. To despise this fact is to despise the riches of God’s mercy.

“Seek and you shall find” was Christ’s admonition to those who are already His own disciples, and it was regarding prayer.
“There is not one who seeks after God” is the apostle’s precise description of fallen humanity without Christ.

“We love because He first loved us.”
– This means that unless He first freely loved me so as to open my eyes, I could never have freely loved Him. I may have sought my own earthly conception of Him; but that is not why He decided to have mercy upon me. He chose to show mercy before the foundation of the world for the glory of His own Name; and I dare not be so arrogant as to suggest that He simply foresaw that I was somehow more spiritually sensitive than others. I was in fact spiritually dead; that is what He foresaw. But His foreknowledge is a powerful personal knowing of the sinner which redeems them; this is what it means that He foreknew me.

It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to Me…
John 6:45

Pleading with men’s free will and intellectual desires does not win them to Christ; it rather wins them to a god who must always bow to their demands of mercy, as though it were an “inalienable right.” It brings them to worship a spiritually libertarian god of “fairness” who is obligated to give all sinners a “chance;” rather than the holy God of justice who was not lawfully required to save even a portion of such self-entitled, demonic wretches, yet who did.

The great conumdrum of the gospel is not how God can be fair if He chooses not to redeem every soul; it is rather how He can remain uncompromisingly just if He redeems any.

As the scripture says:

He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.
Proverbs 17:15

Therefore, the only Just One condemned Himself willingly under the wrath of God, that He might justify many wicked.

That is not fair.
But it was made to be just.
And those whose hearts He hardens, He hardens justly; for there is no one who of themselves seeks after God.

Let no man answer back to God, in any matter. Let them only come to Him, if by His gracious will they will come.

At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. All things have been handed over to Me by My Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal Him.
Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”
Matthew 11:25-30

(I beat this dead horse not because in doing so I think I will raise it; but in obedience to He who raises the dead.)

Preceding All Causes, Exceeding All Ends

First, a short list of basic meanings for Logos (Gk. λόγος):

a saying, speaking, speech, mode of speaking, eloquence, discourse; conversation, talk; word, expression; assertion; principle, maxim; proverb; oracle; promise; order, command; proposal; condition, agreement; stipulation, decision; pretext; thought, reason, reckoning, computation, reflection, deliberation, account; cause, end; argument, demonstration; meaning, value; proportion; Christ.


For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them.
For His invisible attributes, namely, His eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.
For although they knew God, they did not honor Him as God or give thanks to Him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.
Romans 1:18-23

Man’s tendency to speculate in one way or another that there was chaos in his beginning is simply his philisophical attempt to legitimize the presence of sin and darkness within his own soul. For he knows where he came from, and where he ought to be going; but he loves the darkness instead of the light, because his deeds are evil.

And we have been given this great revelation:

In the beginning was Logos:
with God was Logos,
and Logos was God.

Logos (Jesus Christ, here characterized by John as Logos) cannot proceed from chaos; chaos is by very definition of its nature the deviation from Logos. Logos cannot but only be first and primary.

For there to even be chaos, there must already subsist either an existence and/or a being distinct from God which is capable of rejecting Logos, since God Himself is not a God of confusion. The Spirit of Christ declares of Him that in the beginning only God’s Logos was, and this Logos was indeed very God. Such a decription leaves no room for any existence or being outside of Him “before” creation.

Neither, then, in the beginning, could there have yet been that chaos of which men speak; since there only was God, with whom is that Word (Logos), within whom no deviation can be. And so, where there is found chaos and disorder, the true and orderly beginning has to have come before it, and then a transgression. For chaos is a transgression of Logos.

As the scripture says:

In the beginning, God
…and God created…

By this we see clearly that only God, and that which God creates, and the energies and actions of either, can be spoken of; for elsewise nothing is. It is therefore somewhat misleading when we declare that God created ex-nihilo (“out of nothing”); since nothing is not existent, and nothing is not being. Existence derives from preexistence; being derives from being. Does not nature itself teach us this principle? For truly God is said to have created – as we might axiomize in Greek – ektós-theos (“out of God”); since that which is cannot proceed from that which is not.

All things came into being through Him, and without Him not even one thing came into being that has come into being. (LITV)

“Without Him” means apart from, beside, and includes the meaning of outside of. That which He created, He did not create from outside of Himself; but rather from within Himself. For as it states clearly, apart from Himself there became neither existence nor being. Hence, all things came into being “through” Him, for He is the matrix of all possible existence and of all possible being. Therefore, the nature of the created order, even with disorder now present, unmistakably illustrates His eternal truth because it still bears the marks of the same mystery of He who made it; who both precedes and exceeds it, who both sustains and upholds it by the word of His own power.

And He is before all things, and all things consist in Him.
Colossians 1:17 (LITV)

Creation is originally derivitive of God Himself. The propensity in men to avoid this truth reveals the very separation of the creature from God which began at the fall. Now, this is not a denial of “the many” (the distinction of creation from God) as much as it is neither a denial of “the One” (the consistence of creation through God). For sin is manifested in both denials; because sin itself is the division of the many from the One (the creation from the Creator). For although we are to distinguish between them, they are not meant to be divided; and this division is the fall. For the fall is the creature’s declaration of his independance from the Creator.

Therefore, to deny the One for the many, or to deny the many for the One, is to embrace the very deviation of spiritual selfishness which divided the two. That is the exact definition of heresy. We might clumsily label these two denials of God’s order “pantheism” and “radical individualism;” but they are both manifestations of the same separation of the creature from the Creator: and they both therefore magnify the creature at the expense of the Creator. The one error is not better than the other.

Upon this separation, the Word of Christ (again, characterized as Logos) is exchanged for the constantly disordering motion of chaos; yet only in the life of the creature. For although God created man through Christ; He tasked them to willingly remain in Christ, which they did not. Disorder cannot touch God because He is the final and highest definition of Logos; and He is immovable: so that whatever deviates from His Way removes itself from Him, and He Himself is not changed.

The disorder in ourselves is not to be embraced, nor even tolerated, but rather expelled: otherwise we ourselves will be fully expelled to exist entirely outside of the possibility of grace. Our deviation is not natural to God, in whose image we were intended to exist; therefore we know that it ought not be natural to ourselves.

Logos preexisted chaos, True Life preexisted death; and death will again be swallowed up in victory for all who live through and in Him – He who both preceded and exceeded death. For He precedes all causes, and exceeds all ends. He IS the beginning and the end.

The light shines in the darkness, and the darkness did not overtake it.

After all, how could it?

Awake, O sleeper, arise from death; and Christ will give you light.

If we say that we have not sinned, we make Him a liar, and His Logos is not in us.
1 John 1:10

Music: To Worship, Uplift, Distract, Or Subvert

A comparison of four classical composers, with observations on how their music either helps uplift the soul to God, or draws the mind down to wallow in the things below.


1 – Johann Sebastian Bach: The Harmony Of Logos


Examples of Bach:

Brandenberg Concerto No.3:

Bach’s beautiful choral arrangement of the Lutheran hymn “By The Rivers Of Babylon” (“An Wasserflüssen Babylon”):

Toccata & Fugue:

Bach’s music describes in vivid sonic detail the reality of God’s divine order and eternal truth. There is seemingly no phrase or note in his music not written to this one end; all has distinct purpose. There is no waste; and everything is addressed in a most dignified manner. In Bach’s music, the Light is spoken of with awe and reverence; and the darkness is spoken of within the context of God’s mastery over all. There is pure joy in the Lord, with nothing trite or frivolous. There is pure fear of the Lord, with no hint of despair. There is no glorying in man’s thoughts or strength; but much rather in God’s wisdom and power.

Bach is (among other things) the great exegete of the keyboard, and his extensive repertoire lays out for us, as it were, the divinely appointed boundaries of every note’s potential use in relation to another, with every measure of his many compositions effortlessly reflecting his own remark that “harmony is close to Godliness”. There is no flirtation with musical subversion or mindless dissonance; and the occasional unusual sound is employed only to serve the well-being of the hearer as far as it reflects the realities of God’s truth within the created order of the music.

“The aim and final end of all music should be none other than the glory of God and the refreshment of the soul.”
– Johann Sebastian Bach

How well indeed did his music fulfill that saying!
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2 – George Frideric Handel: The Sound Of Majesty


Examples of Handel:

Overture, from Messiah:

Comfort Ye My People, from Messiah:

Overture, from Alexander’s Feast of the Power of Music:

A contemporary and fellow countryman of Bach (though they never met), Handel’s music is hewn from the same substance, with an ever-present consciousness of honoring God’s glory. There is always a sense of divine majesty in his compositions, by which the sensitive hearer is at times made to feel that they tread on holy ground – and this without either pretension or any sense of overbearing forcefulness on the part of the music: it simply speaks for itself when played, as truth always does when uttered.

The instrumentation alone in his famous work “Messiah” can easily take one into the very holy of holies if the soul is prepared to heed its call; and the accompaniment of prophetic scriptures borne upon its heavenly melodies carries an anointing unparalleled in most hymnody. There is often a hush of awe which falls upon even the most secular of audiences when these pieces are performed in succession. That particular work was reported to have been written by Handel in the course of approximately 30 days (in its base form, without many of the large choral parts – still an astounding feat).
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3 – Ludwig Van Beethoven: The Self-Interest Of Man


Examples of Beethoven:

Piano Concerto No.1 – Allegro Con Brio:

Cello Sonata No.3 in A Major:

Beethoven’s music still lives within the world of reality and truth, but it often does very little to consciously acknowledge such. There is still an adherence to the orderliness and natural beauty of things; but the element of divine authority is replaced with a largely unanswered search for meaning. Vast portions of his compositions are dedicated to meander through the deep woods of a lonesomely reasoning mind; and their occasional discoveries, though useful, are usually not revelatory. There is natural light, but always the bright sun is hidden behind a blanket of cloud; and the divine is so distant that it need not be directly spoken of.

In Beethoven the transcendent is lost to long rabbit trails of thought, and, at times, impulsive little adventures in melody. Not that anything is ever objectionable to the hearing – there is still a clear appreciation for beauty – yet it is limited to created beauty, and seemingly not the Creator Himself. Beethoven does eventually come to an appropriately resolved end in his compositions; but we are usually left wondering what ultimate reason there was for much of the journey. There is a distinct sense of spiritual unfulfullment despite the typical excellency of his musical form.

One always remembers the feeling of Beethoven’s music; but only a few of his pieces leave a definite impression – and even where they do, all of his music is strongly laced with the sighing melancholy of humanism’s emptiness. Even where he breaks through his troubles into a happy theme, it is always with a certain dullness of heart. Even if the light is brilliant without, it is as though the eyesight remains dim from within. Any soul not lulled to a certain numbness by much of his music is left wanting for a warmth and wholeness that was not granted; and who now shall sing to that soul of the brighter Day?
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4 – Richard Wagner: The Madness Of Devils


Examples of Wagner:

Prelude of “Tristan und Isolde” – which has been cited by some as an early inspiration to Nietzsche’s trajectory of thought.* It is a daunting and tiresome listen:

The Ride of the Valkyries – known to often evoke in men a heightened desire for war and pointless worldly conquest:

Much of Wagner’s music (particularly as heard above) is the expression of the subversive amoral philosophy of will-to-power. There is no reality or truth there except whatever the soul desires to conquer and call its own. As an excellent example of this Satanic mindset, the starting notes of “The Ride Of The Valkyries” sound perfectly like the arousal of jealousy; and the ensuing journey is one of a constant blowing about in the swirling winds of the growing lust for power, which is the only meaning in this nihilistic worldview.

Therefore, its end is wanting of any real wholesome resolve; and throughout, the key signature changes frequently, but not often to a wholly related key. Its sense of mounting triumph has no source outside of what it has accomplished in itself by sheer will: the transcendent is drowned out completely by self-glory. At last, it crashes to an end after a swift tumble into darkness, having left the listener’s heart in great alarm. And after its echoes die off in the ears, one is left with no new thing to contemplate, no melody by which the soul is given a path toward the Logos of God. The divine is utterly cut off; the soul (if it has trusted the music) is left open to the first thought or spirit that may seek to lead it astray.

It is also worth noting that this Wagner, the composer, was a great personal influence upon Nietzsche, the philosopher; and a hefty portion of Wagner’s music certainly does seem to subvert divine order, just as the philosophy of that madman, leaving in its wake the chaotic void into which he himself no doubt gazed.
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There hasn’t been a time since the fall of man when music was not a battleground for men’s souls.
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Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises!

Sing praises to the LORD with the lyre, with the lyre and the sound of melody!

With trumpets and the sound of the horn make a joyful noise before the King, the LORD!

Let the sea roar, and all that fills it; the world and those who dwell in it!
Let the rivers clap their hands; let the hills sing for joy together before the LORD, for He comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.

Psalm 98:4-9

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*For some additional interesting information on this subject matter, listen to this interview which I came across recently. He lays out the history of the subversion of music in the late classical era quite well, and particularly touches upon the relationship between Wagner and Nietzsche.
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** I do not own any of the music or audio used in this post; it is herein used for reviewing purposes only. **