Gnostic Doctrine

Sunday, 30 December 2018

The Aeonian Realm

The Aeonian Realm



They will receive you into aeonian dwellings (Luke 16: 9). We have a building from God, an aeonian house in heaven, not built by human hands (2 Cor 5: 1). I am going to prepare a place for you, so that you also may be where I am (John 14: 3). The natural mind thinks about living in a physical house made of brick or stone. Solomon even built a physical house of stone where God could live. Jesus did not go to prepare a mansion in the sky for his followers to enjoy after they died. Rather he prepared an invisible, spiritual place for them and us to inhabit immediately here and now.

Heb 9:14 How much rather shall the blood of the Christ, who through an age-abiding spirit offered himself unspotted unto God, purify our conscience from dead works, to the rendering of divine-service, unto a Living God?

Here Paul uses the words Aeonian Spirit, to make it clear that he is referring to the supernatural, heavenly, invisible Spirit that proceeds from God, rather than its earthly shadow the wind.

Spirit develops the organism of all creatures, and preserves it from disorganization. It is what pathologists term the vis medicatrix natwras; and physiologists, " the vital principle." When the spirit and breath of the Creator are withdrawn from a man or a sparrow, there remain no healing power and vitality in their several bodies; and the immediate tendency in them is to corruption and dust. Hence, all creatures in the air, earth, and seas, are spirit-farms. The types or patterns, after which they were created were all in the mind of Deity before they were created; and when they were formed, the formation was out of spirit-matter and by spirit according to pattern. Every creature is therefore a spirit in this sense; but not necessarily immortal because a spirit. The immortality of a spirit depends upon the constitution of the matter or substance of the peculiar form. A spirit form of a flesh and blood organization is essentially mortal and corruptible; for death and corruption are peculiar to that material constitution.

His free spirit withdrawn, and the cohesive affinity of their substance departed, and its gaseous elements entered into new combinations, destructive of the forms, termed man, cattle, fowl, and so forth. Hence the Deity is styled by Moses in Numb, xxvii. 16, " YAHWEH, Elohim of the spirits of all flesh " : that is, the spirit self-styled HE SIIALL BE, is the powers of all flesh-emanations of his power. The spirit-power of the lion is the power of Jehovah; and so of all other creatures. Hence the facility with which he can open and shut their fierce and voracious mouths, as in the case of Daniel and his persecutors. This universal diffusion of spirit places all created things in telegraphic communication with the will of the Deity. What he wills needs not batteries and wires for transmission.

The spiritual union of the members of the Church, living and the dead. They are all part of a single "mystical body of Christ", with Jesus as the head

The natural man cannot possibly understand the love of Christ, but the Spirit " in the inner man" can fully comprehend it (Eph. 3:16-19). This failure of the natural man to understand the things of the spirit is the basic reason for all division between genuine brethren. Time and again we are reminded of the fact that our fellowship with each other is due to the fact that we both have the spiritual man inside us (Eph. 2:18; 4:3,4; Phil. 1:27;2:1).

Our spiritual man is not limited by the bonds of space. Thus Paul was bodily absent from Corinth, " but present in spirit" (1 Cor. 5:3), i.e. his spiritual man was present with them. It was the same with Colosse: " I be absent in the flesh, yet am I with you in the spirit" (Col. 2:5). When our spiritual man groans, Christ groans too in Heaven, an infinite distance away (Rom. 8:23 cp. 26). There is no time barrier, either. Thus our spiritual man is in close fellowship with " the spirits of just men made perfect" , having died many years ago (Heb. 12:23). This is the glorious unity of the Spirit; we are not just connected with all living saints, wherever they may be, but with the spiritual characters of all true saints throughout history.

Whosoever believeth that Jesus is the Christ is born of God" (1 Jn. 5:1). Our spiritual man is what is born of God. All true believers are here spoken of as if they are their spiritual man. All true believers in Christ therefore have a spiritual man within them, which we must seek out, even imagine at times, and with which we should fellowship

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