Carl.Ketcherside.Conformity.or.Diversity.Chapter.5

CONFORMITY OR DIVERSITY

Carl Ketcherside goes on and on without SCRIPTURE or TWISTED Scripture to demand UNITY in Contradiction to Jesus Who demanded with Alexander Campbell "If there are Christians in the SECTS they should COME OUT OF BABYLON.  Carl lumps things like Instrumental Idolatry with political or other differences which should not disturbe UNITY.  That is a fact if you understood that Thomas Campbell understood Moses, Jesus and the PATTERN for the only called assembly:

FIRST: BIBLE 101A Marks religious music as sourced from DEMONS or "Lucifer the singing and harp playing prostitute in the garden.

SPEAKING OF THE JEWS FEAST WITH AND FOR DEAD ANCESTORS IN AMOS.

"In pagan traditions, musical instruments are invented by gods or demi-gods, such as titans. In the Bible, credit is assigned to antediluvian patriarchs, for example, the descendants of Cain in Genesis 4:21. There is no other biblical tradition about the invention of musical instruments." (Freedman, David Noel, Bible Review, Summer 1985, p. 51). (Proof Here).

Amos-Capter Five

Conrad L'Heureux demonstrated that the marzeah, or symposium (feast, gathering, banquet, assembly) of El that is found in the Rephaim Texts of Ugarit "must be a reflex in the divine world of the symposium celebrated by the members of the earthly marzeah of El...each guild apparently had a divine patron."42 The heavenly marzeah had participants called rp'm, which we also find in the earthly marzeah, e.g., "May Krt be greatly exalted among the rp'm of the earth...the rp'm constitute an aristocracy of which the Canaanite kings were a part."43 Moses, and the prophets following him were proclaimed as "Speakers for Yahweh," showing the people that "they are sent from the divine king, the suzerain of treaties, to reprove and to pronounce judgment upon Israel..."44

Note 42: Conrad L'Heureux, "The Ugaritic and Biblical Rephaim," Harvard Theological Review, 67(1974): 270-271.

Note 43. Conrad L'Heureux, Rephaim, 271. Cf. 272, footnote 25, the authority of El is ordinarily exercised through the younger generation of gods whom we could call the executive deities. It is also possible to understand the term rp'm as "the assembly of the gods." The entire premise of Jacobsen's article "Primitive Democracy," is that the groups and assemblies on earth reflected what the gods had done in heaven.

"Long before Israel's existence, we find in Akkadian tablets the word halhallatu for 'double clarinet,' and we have many ancient representations of this instruments... Extremely popular for SECULAR purposes, the clarinet was played at WEDDINGS, BANQUETS, and FUNERAL. At funerals it served as accompaniment to the customary WAILING women; this is the meaning of Matt. 9:23. The chief characteristics of the clarinet were: popularity, juxtaposition with hand drum and lyre, expression of extreme emotionalism, and symbolic meaning of FERTILITY and RESURRECTION." (Int. Std. Bible Dict., p. 472).

SECOND: led by the same SPIRIIT of Apollon who is the leader of the Muses or Locusts, Paul in Ephesins 4 says of the self-authoring speakers, singers and instrument players that they must be silence because THEY ARE LYING IN WAIT TO DECEIVE.  Record history beginning with clay tablets understands that musical or repeating sounds disable the rational or spiritual mind

It is impossible to have ever done a casual reading of the Scriptures to think of music having any place for those who understand that God is God and they are NOT.  ALL OF SCRIPTURE AND THE CAMPBELLS TRIED TO RESTORE.

Church is A School of Christ
Worship is Reading and Musing the Word of God.
Scripture denies that one should have fellowship with theatrical or musical performances to silence the Word

THE RULERS IN ALL AGES EXCLUDED FROM THE "HOUSE" OR LAITY OF GOD:

Acts 13:27 For they that dwell at Jerusalem, and their RULERS,
        because they knew him not,
        nor yet the voices of the PROPHETS
        which are
[READ] every sabbath day,
        they have fulfilled them in condemning him

Acts 15:21 For Moses of old time hath
         in every city them that
[PREACH] him,
        being
[READ] in the synagogues every sabbath day.

Luke 4:16 And he came to Nazareth, where he had been brought up: and, as HIS CUSTOM (pattern) was,
        he went into the synagogue on the sabbath day, and stood up for to
[READ].
Acts 13:15 And after the
[READING] of the law and the prophets
        the rulers of the synagogue sent unto them,
        saying, Ye men and brethren,
        if ye have any WORD of exhortation for the people, say on.

Of all of the gatherings in the New Testament there was only READ or SPEAK and never SING.  Jesus and the Disciples DICTO or recited A hymn not to be repeated for one yeard.

A CHURCH OF CHRIST WILL BY DEFINITION BE A SCHOOL OF CHRIST: Ketcherside does not understand that

Eph. 2:15 Having abolished in his FLESH the enmity,
        even the law of  COMMANDMENTS contained in ORDINANCES.[DOGMA]
        for to make in himself of twain one new man, so making peace;

g1378. do/gma dogma, dog´-mah; from the base of 1380; a law (civil, ceremonial or ecclesiastical): — decree, ordinance.

Dogma , atos, to/, (dokeō)A. that which SEEMS to one, OPINION or belief, Pl.R.538c; “d. poleōs koinonId.Lg.644d, etc.; esp. of philosophical doctrines, Epicur.Nat.14.7, 15.28, Str.15.1.59, Ph.1.204, etc.; NOTION, Pl.Tht.158d, al.

2. decision, JUDGMENT, Id.Lg.926d (pl.); public DECREE, ordinance, And.4.6; “ta tōn Amphiktuonōn d.D.5.19, cf. 18.154; dogma poiēsasthai, c. inf., X.An.3.3.5; esp. of Roman Senatus-consulta,d. sugklētouPlb.6.13.2, IG12(3).173.22; “d. tēs boulēsD.H.8.87.


Dogma is the Greek Autonomia , h(, of a state,
A. freedom to use its own laws, independence, Th.3.46, X.HG5.1.36, Isoc.9.68, IG22.34, etc.
2. au. poiētikē, poetic licence, Him.Or.1.1.
3. dogmatism,

DOGMATIC IN CHURCH means self-composed sermons almost never teaching "that which has been taught" or self-composed silly ditties violating the command to use "that which is written" Paul defines as Scripture

Dogma is: Poi-etikos A.capable of making, creative, productive Opposite to  praktikos or useful. Strong, vigorous.
II  poetical,lexisIsoc.15.47, Compose or write Epos. 1. song or lay accompanied by music,
with p. kai mousikoiId.Lg.802b, cf. 700d, I. of persons, SKILLED IN MUSIC, musical, melody, used to speak before a mob, elegant, delicate, EFFEMINATE. Hedone (sc. tekhnē) the art of poetry,

Mousikos
  I. of or for music, musical, Ar., Thuc., etc.; ta mousika music, Xen.; v. mousikē. 
II. of persons, skilled in music, musical
Plat. Laws 802b To examine these and make the selection, we shall choose out men not under fifty years of age; and whichever of the ancient songs are approved we shall adopt, but whichever fail to reach our standard, or are altogether unsuitable, we shall either reject entirely or revise and remodel. For this purpose we shall call in the advice of poets and musicians, and make use of their poetical ability, without, however, trusting to their tastes or their wishes,

Dogma is: Hedone A. enjoyment, pleasure, first in Simon.71, S.l.c., Hdt.1.24, al.; prop. of sensual pleasures, desires after pleasure, pleasant lusts,X.Mem.1.2.23, Ep.Tit.3.3, al. al. kharizō

Dogma is: Charizo: [Grace] In erotic sense, grant favors, to a man, comedy, gratify or indulge a humor of passion. Give up as a favor by dropping a law aimed at him,

Autonomia is used with: theor-etikos A.able to perceive2. of the mind, contemplative, speculative, Philosophy  i. e. one who speculates on truth and reality, 2. of arguments, sciences, etc., scientific, philosophic,
Has the meaning of Voluntarius
 I. willing, of his or its own free-will, voluntary.Heb. 9:10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Eph. 2:19 Now therefore ye are no more strangers and foreigners,
         but fellowcitizens with the saints, and of the household of God;
Eph. 2:20 And are built upon
[EDUCATED BY] the foundation of the APOSTLES and PROPHETS,
        Jesus Christ himself being the chief corner stone;

John 6:63 It is the SPIRIT that quickeneth;
        the FLESH profiteth nothing:
        the WORDS that I SPEAK unto you,
        they are SPIRIT, and they are life.

Eph. 3:5 Which in other ages was not made known unto the sons of men,
        as it is now revealed unto his holy
APOSTLES and PROPHETS by the SPIRIT;

Isn't there SOMETHING OUTWARDLY WRONG?

According to the Book of Enoch and similar documents, God will come with ten thousands of His Saints to execute judgment. Enoch makes the point that even dumb TREES and animals obey the LAWS of God. However, Satan came into Genun (Jubal) in his youth and taught him how to make musical instruments which, he claimed, actually housed the devils. When you STRUCK or WHACKED a string and really ground it into bits (psallo) the demons spoke FROM WITHIN the instruments.

The people were evil BECAUSE they did not understand that spiritual worship related only to EDUCATION.

Isaiah 1:4 Ah sinful nation, a people laden with iniquity,
        a
seed of evildoers, children that are corrupters:
        they have
forsaken the Lord,
        they have
provoked the Holy One of Israel unto anger,
        they are
gone away backward

Isaiah 1:8  And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city

Isaiah 1: 9 Except the Lord of hosts had left unto us a very small REMNANT,
       
we should have been as Sodom, and we should have been like unto Gomorrah.

Is. 1:10 Hear the word of the LORD, ye RULERS of Sodom;
        give ear unto the law of our God, ye people of Gomorrah.

Rev. 11:8 And their dead bodies shall lie in the street of the great city,
which spiritually is called Sodom and Egypt, where also our Lord was crucified

The Spirit OF Christ contradicts. God said nothing about their mental attutude:

Is. 1:11 To what purpose is the multitude of your sacrifices unto me? saith the LORD:
        I am full of the burnt offerings of rams, and the fat of fed beasts;
        and I delight not in the blood of bullocks, or of lambs, or of he goats.

CARL KETCHERSIDE REJECT THE "WAY THAT IS CALLED A SECT" AND PROMOTED THE ECUMENICAL MOVEMENT.

Jesus was sent for a small number of LOST SPIRITS.  They are IN the world or ecumenical but they are not OF the world or ecumenical.

Heb. 11:13 These all died in faith, not having received the promises,
        but having seen them afar off, and were persuaded of them, and embraced them,
        and confessed that they were strangers and pilgrims on the earth.
1Pet. 2:11 Dearly beloved, I beseech you as strangers and pilgrims,
        ABSTAIN from fleshly lusts, which WAR against the SOUL;

John 17:9 I pray for them: I pray NOT for the WORLD,
        but for them which thou hast given me; for they are thine.
John 17:10 And all mine are thine, and thine are mine; and I am glorified in them.
John 17:11  And now I am no more in the world,
        but these are in the world, and I come to thee. Holy Father,
        keep through thine own name those whom thou hast given me,
        that they may be ONE, as we are.
John 17:12 While I was with them in the world, I kept them in thy name:
        those that thou gavest me I have kept,
        and none of them is lost, but the son of perdition;
        that the scripture might be fulfilled.
John 17:13 And now come I to thee;
        and these things I SPEAK in the world,
        that they might have my joy fulfilled in themselves.
John 17:14 I have given them THY WORD;
        and the WORLD hath hated them,
        because they are not of the world,
        even as I am not of the world.

The World or Kosmos is the ECUMENICAL meaning the kingdom of the Devil.


John 17:15 I pray not that thou shouldest take them out of the world,
        but that thou shouldest KEEP them from the EVIL.


mălus falx,Verg. E. 3, 11: id. A. 2, 471: carmen, i. e. an incantation, LADED BURDEN
I would rather you should be unfortunate than effeminate,
căno   once canituri,Vulg. Apoc. 8, 13) the sounds are produced, to sound, resound: “canentes tibiae    maestae cecinere tubae

Rev. 8:13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other VOICE of the trumpet of the three angels, which are yet to sound!

Sĭbylla   I.a female soothsayer, a prophetess, n Roman mythology, the most celebrated is the Sibyl at Cumae, in the service of Apollon
JESUS SAID DO NOT BE UNITED WITH THOSE WHO USE MUSIC TO SILENCE THE WORD.   

THE WORLD OR KOSMOS IS THE ECUMENICAL OR THE KINGDOM OF SATAN FOR THE MASSES

THE CHURCH OR HOUSE OF CHRIST ELEMINATES PRIESTS OR LEVITES TO SEPARATE GOD'S PEOPLE.

The ancient Middle East constituted an ecumene. The term ecumene comes from the Greek word oikoumene, which means the inhabited world and designates a distinct cultural-historical community. The material effects of the commercial and cultural interconnections that permeated the component regions of the ancient Middle Eastern ecumene are richly supplied by archaeological excavations, which provide evidence of the spread of architectural, ceramic, metallurgical, and other products of ancient Middle Eastern man's industry.

Manufacturing and services tended to be monopolized by professional guilds, including religious personnel specializing in sacrifices, oracles, divination, and other kinds of priestcraft. The mobility of such guilds throughout the entire area helps to explain the spread of specific religious ideas and techniques over great distances. Just as guild potters spread ceramic forms and methods, so also guild priests spread their religious concepts and practices from the Indian Ocean to the Aegean Sea, and from the Nile River to Central Asia. The Greek poet Homer, in the Odyssey, noted the mobility of guildsmen, mentioning religious personnel as well as architects, physicians, and minstrels. Guild priests called kohanim were found at ancient Ugarit on the Mediterranean coast of northern Syria as well as in Israel. Moreover, Mycenaean Greek (late Bronze Age) methods of sacrifice are similar to the Hebraic methods, which are preserved in many countries to this day in the traditional techniques of Jewish ritual slaughter.

"The ancient Middle East made a place for homosexuality and bestiality in its myths and rites. In the Asherah cult the qedeshim priests had a reputation for homosexual practices, even as the qedeshot priestesses for prostitution. Israel eventually banned both the qedeshim and qedeshot, while in Ugarit the and kohanim were priestly guilds in equally good standing. Baal is portrayed in Ugaritic mythology as impregnating a heifer to sire the young bull god. The biblical book of Leviticus (18:22--27) bans homosexuality and bestiality expressly because the Canaanite population had been practicing those rites, which the Hebrews rejected as abominations. Middle Eastern Religion


KETCHERSIDE GLOATS IN THAT THE UPPER CLASSES DESPISED THE IGNORANT PEOPLE WHO LOVED THE WORD.

        THE WORD OR LOGOS IS THE ANTITHESIS OF THE MUSICAL SOPHIA: The Holy Harlot of the Jews.

"For NONLITERATE peoples, music often serves purposes other than entertainment or aesthetic enjoyment. Certain wind instruments are closely associated with the supernatural, and their sounds connote powerful magic. Australian Aborigines, for instance, identify the sound of a bull-roarer with the voices of supernatural beings; for the Plains Indians, the same sound signifies an awesome natural phenomenon, such as thunder. Wind instruments are often among a group's most important ritual objects, and in some cultures they are specially venerated. The Kamairua Indians of the Amazon rain forest keep their giant flutes (three to four feet long), wherein SPIRITS are believed to DWELL, in a special shrine where they are worshiped. The flutes and drums of New Guinea are similarly housed and worshiped.

"Not only the shapes but also the sounds of primitive instruments are often rich in symbolism. The sound of the flute, for example, is widely associated with love magic. Among the tribes of the northeast and Great Plains of North America, young men played the flute to serenade young women; in New Guinea,

flutes and flute music are connected with rites of sexual initiation.

In some cultures, instrument symbolism is highly developed. For the Tucano Indians of Colombia, instrument sounds constitute a symbolic taxonomy comprising three levels: whistling, vibration, and percussion.

The whistling of a flute connotes sexual invitation,

while vibration, represented by such instruments as the indigenous clarinet and the bull-roarer, symbolizes a warning or threat.

Percussive sounds produced by drums and various rattles symbolize the uniting of male and female. "wind instrument" Encyclopædia Britannica Online.

KETCHERSIDE Some of those who mistake conformity for unity appear to be startled when they first learn that we suggest there may be unity in diversity. Actually we go much farther than that. We assert that if there is any unity at all it must be unity in diversity, if it is to be enjoyed by free men. There is no other kind of unity except for slaves.

WATCH OUT FOR THOSE "LYING TO DECEIVE."


Eph. 4:3 Endeavouring to keep the unity of the Spirit in the bond of peace.
Eph. 4:11 And he gave some, apostles; and some, prophets; and some,
        evangelists
; and some, pastors and teachers;
Eph. 4:12 For the perfecting of the saints, 

        for the work of the ministry, for the edifying of the body of Christ: [education only]
Eph. 4:13 Till we all come in the unity of THE FAITH ,  [THE WORD, LOGOS]
        and of the knowledge of the Son of God, unto a perfect man


Eph 4:14 That we henceforth be no more children, tossed to and fro, 
        and carried about with every wind of doctrine,
        by the sleight of men, and
       
cunning craftiness whereby they lie in wait to deceive;


This unity is that you MUST take the MARK OF THE BEAST.

-Panourg-os (properisp.), on,
A. ready to do anything, wicked, knavish,
II. in a less positively bad sense, cunning, clever, smart, “p. kai deinosD. 1.3, cf. Pl.Tht.177a, Arist.EN1144a28; “p. te kai sophosPl.R.409c; “kompsos kai p.Plu. 2.28a: Sup., Plb.5.75.2. Adv. “-gōs, p. kai hupokritikōs legein ta epēAth.9.407a.
-“p. kai deinosegein clever at speaking, forcible, vehement, style in oratory,
d. hupo panourgias

-Plat. Rep. 409c But that cunning fellow quick to suspect evil, and who has himself done many unjust acts and who thinks himself a smart trickster, [panourgos te kai sophos]
        when he associates with his like does appear to be clever,
       
being on his guard and fixing his eyes on the patterns within himself.
        But when the time comes for him to mingle with the good and his elders,

Sophos , ē, on, A. skilled in any handicraft or art, clever, harmatēlatas s. Pi.P.5.115, cf. N.7.17; “kubernētēsA.Supp.770;

mantisId.Th.382; “oiōnothetasS.OT484 (lyr.); of a sculptor, E.Fr.372; even of hedgers and ditchers, Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238
etc.; also en oiōnois, kithara, E. IT662, 1238 (lyr.);

God made men so that as long as they are in the flesh they will be divergent in opinions. We can no more all think alike than we can all look alike. There is as much variety in our mental, as there is in our physical makeup. This is not an evil. It is good. It stimulates study and research. It is the soul of all discussion and investigation. Without it forbearance would be an unnecessary virtue and patience would become a lost art. Of even greater significance is the fact that if unity came by intellectual agreement rather than as a grace-gift from God, it could never produce a peace that passes understanding. No one will deny that our human understanding is frail, fallible and faulty. Peace that originated with it would always be imperfect. A stream cannot rise above its fountain or source.

     Our unity is in a person, not in our personal opinions. We are one in Christ. Ours is the unity of the Spirit. Nothing is more clearly taught in the word of God. The Spirit of God dwells in every child of God.

There is but one Spirit and every one in whom the Spirit dwells is one with every other such person. Of course every one in whom the Spirit dwells will exert a conscious effort continuously to promote harmony and good will. He will be a peacemaker because only such can be called the children of God. But he will also recognize that harmony is a fruit of unity, and not the reverse.

     God no more expects all of His children to be exactly alike than I do my children. Nor does he "tighten the screws" on them to enforce conformity any more than I would twist the arms of the members of my physical family. The truth is that His revelation teaches us we are different from each other, and it is because of this we are able to fulfill His purpose and carry out His will upon the earth. Mere likeness in every detail would make this impossible. A man is able to be one flesh with his wife, not because they are alike, but because they are not. Oneness is not exact likeness. Harmony cannot be produced by harping on one string but by blending the sounds from various instruments.


Areas of Diversity

     1. In the primitive community of saints there was a diversity of gifts (1 Cor. 12:4-6). "Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of working, but it is the same God who inspires them all in every one." The variety is in the saints, the sameness is in the Godhood. To eliminate the variety among the members would make the purpose of God of none effect. It is only when they recognize the source of their oneness that they can achieve a common purpose. "To each is given the manifestation of the Spirit for the common good" (verse 7). What was said of gifts bestowed supernaturally will also be true of gifts derived naturally.

     2. There is a diversity of functions. "For as in one body we have many members, and all members do not have the same function, so we though many, are one body in Christ, and individually members one of another" (Romans 12:4,5). There is one question proposed by the Spirit which we need to face. "If all were a single organ, where would the body be?" (1 Cor. 12:19). The divine arrangement is expressed in the next verse. "As it is there are many parts, yet one body." Our very diversity in function makes it possible to have unity in an entity.

     3. There was a diversity in understanding. Some had to be addressed as babes in Christ (1 Cor. 3:1). Their grasp of truth was elemental. "I fed you with milk, not solid food; for you were not ready for it; and even yet you are not ready." Others were mature. "Yet among the mature we do impart wisdom" (1 Cor. 2:6). The impartation of wisdom was always on the ability to grasp what was taught. There was a difference from person to person and from congregation to congregation.

     4. There was a diversity in knowledge. The apostle Paul pointed out that all knowledge was relative (1 Cor. 8:2). God's revelation is perfect for the purpose for which it was given. Man's knowledge of it is not perfect. In the community of saints at Corinth there were those who were fully aware that "an idol has no real existence" and "there is no God but one." There were others who were not so positive. "However, not all possess this knowledge. But some, through being hitherto accustomed to idols, eat food as really offered unto an idol; and their conscience, being weak is defiled." Thus the saints were divided into "men of knowledge" (verse 10) and "weak men" (verse 11). Yet they were both men for whom Christ died and to sin against one of these brethren was to sin against Christ.

     5. There was a diversity of customs. It was true that in Christ Jesus there was neither Jew nor Greek, but it was also true that there were Jews and Greeks in Christ Jesus. These statements are not contradictory. The gospel did not require a Jew to become a Greek, nor a Greek to become a Jew, in order to be in Christ Jesus. It was only in Christ they were one. This required adjustment to local conditions upon the part of one who traveled from one area to another visiting the saints (1 Cor. 9:19-23; 10:31-33).

     Ragnar Bring writes,

They were all one in Christ. Their unity was far more profound than a fellowship between those who hold similar views, or who think alike, or who are brought together because of social fellowship and equality. The unity in Christ Jesus was a unity which remained in spite of external inequalities, just as the unity of Christ with God remained and did not in any way become less when Christ emptied himself and became man, "born of woman born under the law" (Commentary on Galatians, page 187).

     The nature of the unity in the early Christian communities was what made them so effectual. The world of that day was accustomed to a unity of exclusiveness which existed in fraternities and burial societies. In these people were brought together through mutual regard for each other and because of common secular interests. There was nothing strange about a synagogue composed of Freedmen, even in Jerusalem (Acts 6:9). But to find a congregation made up of men of different habits, customs, racial origins, etc., laboring as a unit because of a common love for Jesus this was impressive indeed. The deepest unity can never be that of conformity. It must always be unity which exists in and transcends diversity.

     6. There was a diversity in opinions. The apologists for "the cult of the rubber stamp" can never successfully negotiate the depths of Romans 14. Here is a chapter deliberately designed by divine direction to tell us how to maintain unity in actual diversity.
        It forbids contempt on the part of one group for another,
        and forbids censorship on the part of the other.
        It begins with a fiat statement that we must welcome men who differ with us about matters of opinion,
        and not for the purpose of involving them in disputes or debates about the differences.
        "As for the man who is weak in faith, welcome him, but not for disputes over opinions."




John Mark Hicks: the Spirit dynamically WORKS among believers for unity. The Spirit  acts through them

This claims that the ONE GOD THE FATHER and the Man Jesus as our Teacher are POWERLESS without ANOTHER god person.
     The POWER of God is in the GOSPEL of the KINGDOM or Church.
Read each row from left to right to see the emphasis.
Ephesians 3:1 For this cause I Paul, the prisoner of Jesus  

Read each column --
for you Gentiles



--------Across-----
Ephesians 3:2  If ye have heard of the dispensation of the grace of God which is given me to youward:
Ephesians 3:4 Whereby, when ye READ, ye may UNDERSTAND my knowledge in the mystery of Christ)
Ephesians 3:5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; Ephesians 3:6 That the Gentiles should be fellowheirs, and of the same body,

and partakers of his promise in Christ by the gospel:
 
Ephesians 3:7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of HIS power. Ephesians 3:8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
This is The Spirit OF Christ 1 Peter 1:11; Revelation 19:10
Ephesians 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:  [The Word]
Ephesians 3:10 To the intent that now unto the
principalities and powers in heavenly places

might be known BY the church the manifold wisdom of God,
 Ephesians 3:11 According to the eternal purpose

which he purposed in Christ Jesus our Lord:
Ephesians 3:12 In whom we have boldness

and access with confidence by the faith of him.

THE faith IS
THE Word.
Ephesians 3:13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Ephesians 3:14 For this cause I bow my knees unto the Father
of
our Lord Jesus Christ,
Ephesians 3:16 That he would grant you, according to the riches of his glory, to be strengthened with might by HIS Spirit in the inner man; being rooted and grounded in love,




Is Parallel To

The SPIRIT in Ephesiahs 5 is the WORD of Christ in Colossians 3
Ephesians 3:18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height;
Parallel explanation.

Ephesians 3:17 That Christ may dwell in your hearts by faith; that ye,
Ephesians 3:19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.
Ephesians 3:20 Now unto him that is able to do exceeding abundantly
above all that we ask or think, according to the power that worketh in us,
Ephesians 3:21 Unto him be glory in the church
      by Christ Jesus throughout all ages, world without end. Amen.

  1. Confession – we confess Jesus is Lord by the Spirit (1 Corinthians 12:3).


The very next verse shows that those whom God has welcomed need not see everything alike. There is room in Christ for men to believe different things and still be one. One believes he may eat anything, while the weak man eats only vegetables. What reply is made to this by defenders of orthodoxy. One man in Colorado who is the champion of a legalistic code of conformity as God's ideal for His family, declared in print that there was no room for varied beliefs among those in Christ. He asserted that the only believer was the man who could eat anything, while the weak man acted through lack of faith. His predicament only becomes greater for he has God welcoming men who act through lack of faith, or without faith. The record says, "He also who eats, eats in honor of the Lord, since he gives thanks to God; while he who abstains, abstains in honor of the Lord and gives thanks to God" (verse 6). Will our brother have people honoring God through their lack of faith?

     Note the expression "in honor of the Lord." This is the key to many of our problems. When men cease to regard the Lordship of Jesus over their lives, what they do is not acceptable. But those who act "in honor of the Lord" may differ greatly and may be exactly opposite in their views about many things and still be accepted. No legalist can ever grasp this! He will argue that "one of them has to be wrong." Granted! Perhaps they are both wrong. Then how can they be accepted? The answer is that the basis of our acceptance is not that we are right about everything. This would require no grace to save us. Why is this not the basis of our acceptance? For the simple reason that the kingdom of God does not mean being right about such things. It is in a wholly different sphere and upon a different plane. Being correct or mistaken about such things as observing days and eating meats does not affect our standing in it. There can be "diversity of opinions" about all those things in which the kingdom does not consist without affecting the constituency of the kingdom. "For the kingdom of God does not mean food and drink but righteousness and peace and joy in the Holy Spirit" (verse 17).

     When I think of the implications of this revelation from God, I am startled to realize how we destroy the work of God over matters wholly irrelevant to the kingdom of God. What we are doing, of course, is trying to make the kingdom after our own image. By seeking to become lords over the faith of others we end up being our own God. Each conformist uses himself as a criterion. Men must know as much as he knows, see things as he sees them, interpret passages as he explains them, hold the same opinion that he holds. Divergency is a sin, not because of disagreement with the party, for the party is but a projection of the partisan. It is a sin because it does not recognize his infallibility. To question him is to question God.

     When another "infallible leader" arises in the party there must be a division. The party is the world, the religious universe of the factionalist, and there cannot be two infallible interpreters in the same world while they differ with each other. In case of difference each must have his own world. Every factional leader thinks of his party as the one holy, apostolic and catholic church of God on earth. This is the position of the Roman pope as respects his party. It is also the position of all the lesser papas in all of the orthodox parties of our day. True, in the changing climate of our day the pope has had to reluctantly refer to others as "our separated brethren" as do lesser popes refer to "brethren in error." Yet there comes to all of us in the controversies over means, methods and measures, the solemn warning, "Do not for the sake of food, destroy the work of God" (Romans 14:20). Does this principle apply to that which sustains a factional body as well as to that which feeds the physical body?

One Voice

     We want to refer to one matter in connection with this which is so apparent that only those who are blinded by prejudice can fail to see it. Let us remember that when Paul wrote to the Romans the questions relating to eating of meats and observance of days were of tremendous importance and significance. They seem inconsequential to us now because they are not our problems. They have been displaced by other issues which will some day seem as trivial to others as questions about eating of meats seem to us now. But brethren were destroying each other over these matters when Paul wrote. The church was being shattered. These matters were made tests of fellowship and communion. If one had told the first century saints that the time would ever come when these would no longer trouble the body they would not have believed it. It will help us to remember the conclusions of the apostle.

     The entire chapter (Romans 14) is given over to showing that men should respect and treat each other as brethren in spite of differing personal convictions upon these issues. The word "brother" occurs over and over and the expression "your brother" is of special importance. The theme is that brotherhood is a relationship created when God receives us (verse 3) and we need not agree with each other upon everything either to become brothers or to continue as such. After showing that we may maintain our divergent views and emphases, and be answerable only to God for them, the apostle concludes, "May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ" (15:5,6).

     Harmony with one another, and accord with Christ Jesus, are not contingent upon seeing everything alike. We do not have to settle all of our differences to be in harmony with one another. Harmony does not consist of seeing everything alike on the understanding level, but of welcoming one another on the faith level. This is a higher level upon which peace that passes understanding is created by the death of Jesus. He did not die to create a union of philosophers but a family of brothers. To predicate unity upon understanding is to sublimate faith to human knowledge, that is, to destroy the greater with the lesser. This makes the cross of Christ of none effect. Those in Christ do not have to settle all of their differences. All they need to do is to settle their differences in Christ, that is, to make the relationship He created by His blood greater than anything about which they differ.

     Notice again the expression "one voice." It would be foolish for the apostle to devote a whole chapter to proving that men did not have to hold the same views or express the same ideas about a great many troublesome things, and then end up by saying they must all speak the same thing about every point of controversy in order to please God. We conclude a community of saints can with "one voice glorify God" even while holding various opinions. The King James Version reads,
        "That ye may with one mind and one mouth glorify God."
        To be of the same mind and to speak the same thing--
        as Paul uses the terms--cannot possibly mean to think alike
         or talk alike about every issue arising to trouble the saints,
         else the apostle made a serious mistake in writing the chapter of which this statement is the actual conclusion.

Rom. 14:19 Let us therefore follow after the things which make for peace,
        and things wherewith one may edify [educate] another.

THE ONE-PIECE PATTERN FROM THE WILDERNESS ONWARD.

Acts 13:27 For they that dwell at Jerusalem, and their RULERS,
        because they knew him not,
        nor yet the voices of the PROPHETS
        which are READ every sabbath day,
        they have fulfilled them in condemning him

Acts 15:21 For Moses of old time hath in every city them that PREACH him,
        being read in the synagogues every sabbath day

If you SPEAK the same things you cannot SING IN DIVERSITY

Rom. 15:5 Now the God of patience and consolation
        grant you to be LIKEMINDED one toward another according to Christ Jesus:

John 8:38  I [SPEAK] that which I have seen with my Father:
        and ye DO
        that which ye have seen with your father.

POIEO    Anything you make. works of art  create, bring into existence, compose, write, describe in verse, a professon, sacrifices, assemblies, ekklēsianEpos
        Epos 'hymn', cf. eipon):  1. song or lay accompanied by music, 8.91,17.519.

John 8:44 Ye are of your father the devil, and the lusts of your father ye will do.
        He was a murderer from the beginning,
        and abode not in the truth, because there is no truth in him.
        When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

No Spirit Person involved. Spirit is a parable word to show that WE do our own BREATHING (spirit) and articulate our own words.

John 12:49 For I have not spoken of myself; but the Father which sent me,
        HE gave me a commandment, what I should SAY, and what I should SPEAK.

God didn't delivery any LYRIC material to be performed with a LYRE.

God the Father puts His Word into the Mouth of Prophets and Jesus only.  
1Cor. 2:6 Howbeit we SPEAK wisdom among them that are perfect:
        yet not the wisdom of this world, nor of the princes of this world, that come to nought:
1Cor. 2:7 But we speak the wisdom of God in a mystery, even the hidden wisdom,
        which God ordained before the world [g165 Messianic age] unto our glory:
1Cor. 2:8 Which none of the princes of this world knew:
        for had they known it, they would not have crucified the Lord of glory.

ONE MIND WOULD OUTLAW A CLERGY VERSUS LAITY AND DEMAND UNISON.

g3661 homothumadon, hom-oth-oo-mad-on´; adverb from a compound of the base of 3674 and 2372;
        unanimously: — with one accord (mind).
g2372 homoios at the same place or time: — together.

EUSEBIUS

"Of old at the time those of the circumcision were worshipping with symbols and types it was not inappropriate to send up hymns to God with the psalterion and cithara and to do this on Sabbath days... We render our hymn with a living psalterion and a living cithara with spiritual songs. The unison voices of Christians would be more acceptable to God than any musical instrument. 

Accordingly in all the churches of God, united in soul and attitude, with one mind and in agreement of faith and piety we send up a unison melody in the words of the Psalms." (commentary on Psalms 91:2-3)

Hilary (A.D.. 355) says:

"In the songs of Zion, both old and young, men and women, bore a part; their psalmody was the joint act of the whole assembly in unison." Chrysostom says: "It was the ancient custom, as it is still the custom with us, for all to come together and unitedly join in singing. The young and old, rich and poor, male and female bond and free all join in the song." Jerome says: "Go where you will, the plowman at his plow sings his joyful hallelujahs, the busy mower regales himself with his psalms, and the vinedresser is singing one of the psalms of David."

     The harmony of mind is on the faith level, and so is the harmony of speech or testimony. It is "the faith of the gospel" which produces our oneness of thought and speech, not faith in our understanding or interpretation of doctrine or dogma. Men may strive together in the clouds who would strive against each other in the valleys. The battle of faith must be fought on higher ground than that of opinion, speculation, or mere human acquisition of knowledge. The tragedy of our age is that we have been so busy hacking each other to pieces on the lower slopes that we can never gather enough united strength to storm the ramparts. "Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear that you stand firm in one spirit, with one mind striving side by side for the faith of the gospel." I have resolved to fight by the side of any child of God who battles for that faith. I shall not stop to kill my brother before I attack the enemy.

Basis of Conformity

Since every faction in the Christian spectrum exists on the basis of a special emphasis, either upon a particular scripture or a specific idea, what is the basis for the cult of conformity and order of orthodoxy in the "Church of Christ" to which I have alluded? I think it can be said without fear of denial that the basis of operation centers around 1 Corinthians 1:10. It is a twisting, warping and wresting of this scripture which leads them astray. It is astonishing that a passage written to offset and overcome division should be given an interpretation which can only produce and promote division, and which will open and aggravate numerous festering wounds without ever closing a single one.

Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

What does this mean? To what did the Holy Spirit refer by the expression "all speak the same thing?" What is it to be perfectly joined together? What is it to be "in the same mind and in the same judgment?" The quest for truth demands objective research into this language. We dare not evade it regardless of where it leads us. We must not color or shade it to justify sermon outlines in our portfolio. We can begin, then, by observing that when Paul admonished the Corinthians to "speak the same thing" he was not plotting sermon outlines or planning Sunday school lessons.

IF EVERYONE FOLLOWS THE PATTERN AND SPEAKS THAT WHICH IS WRITTEN FOR OUR LEARNING OR SCRIPTURE FOR OUR COMFORT THEN EVERY CHRISTIAN ASSEMBLY WILL BE TEACHING THAT WHICH HE COMMANDED TO BE TAUGHT.


1Cor. 1:10  Now I beseech you, brethren,
        by the NAME of our Lord Jesus Christ,
        that ye SPEAK all  the same thing,
        and that there be no divisions among you;
        but that ye be perfectly joined together in the same mind and in the same judgment.

Rom. 15:4 For whatsoever things were WRITTEN AFORETIME
        were written for our LEARNING,
        that we through patience and comfort of the SCRIPTURES might have hope.
Rom. 15:5 Now the God of patience and consolation
        grant you to be likeminded one toward another according to Christ Jesus:
Rom. 15:6 That ye may with ONE MIND and one MOUTH glorify God,
        even the Father of our Lord Jesus Christ.
Rom. 15:7 Wherefore receive ye one another, as Christ also received us to the glory of God.
Rom. 15:8 Now I say that Jesus Christ was a minister of the circumcision
        for the TRUTH God,
        to confirm the PROMISES  made unto the fathers:
A CHURCH OF CHRIST IS BUILT UPON OR EDUCATED BY THE PROPHETS AND APOSTLES

Eph. 2:20 And are built [EDUCATED] upon the foundation of
        the apostles and prophets, Jesus Christ himself being the chief corner stone


Aristotle on Politics 8
2. or whether we ought rather to think that
music tends in some degree to virtue
        (music being capable of producing a certain
quality of character
       
just as gymnastics are capable of producing a certain quality of body,
        music accustoming men to be able to REJOICE rightly);
3. or that it contributes something to intellectual
entertainment and culture
        (for this must be set down as a
third alternative among those mentioned).
Now it is not difficult to see that one must not make amusement the object of the education of the young;
        for amusement does not go with learning--learning is a painful process


Rom. 15:9 And that the Gentiles might glorify God for his mercy;
        as it is written, For this cause
        I will CONFESS to thee among the Gentiles, and SING unto thy name.
g1843.  exomologeo, ex-om-ol-og-eh´-o; from 1537 and 3670; to acknowledge or (by implication, of assent) agree fully: — confess, profess, promise.
g3670.  homologeo, hom-ol-og-eh´-o; from a compound of the base of 3674 and 3056; to assent, i.e. covenant, acknowledge: — con- (pro-)fess, confession is made, give thanks, promise.
g3056.  logos, log´-os; from 3004; something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ): — account, cause, communication, x concerning, doctrine, fame, x have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, x speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.

o
1Cor. 1:11 For it hath been declared unto me of you, my brethren,
        by them which are of the house of Chloe,
        that there are contentions among you.
1Cor. 1:12 Now this I say, that EVERY ONE of you saith,
        I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.


1Cor. 1:13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

1Cor. 1:18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
1Cor. 1:19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.



1Cor. 1:20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?

g4680. sophos, sof-os´; akin to safh/ß saphes (clear); wise (in a most general application): — wise. Compare 5429.
g5429.  phronimos, fron´-ee-mos; from 5424; thoughtful, i.e. sagacious or discreet (implying a cautious character; while 4680 denotes practical skill or acumen; and 4908 indicates rather intelligence or mental acquirement); in a bad sense conceited (also in the comparative): — wise(-r).




1Cor. 1:21 For after that in the wisdom of God the WORLD by WISDOM knew not God,

G4678.  sophia, sof-ee´-ah; from 4680; wisdom (higher or lower, worldly or spiritual): — wisdom.

Matt. 11:25 ¶ At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth,
        because thou hast HID these things from the wise and prudent, and hast revealed them unto babes.

G4908.  sunetos, soon-et´-os; from 4920; mentally put (or putting) together, i.e. sagacious: — prudent. Compare 5429.
g5429.phronimos, fron´-ee-mos; from 5424; thoughtful, i.e. sagacious or discreet (implying a cautious character; while 4680 denotes practical skill or acumen; and 4908 indicates rather intelligence or mental acquirement); in a bad sense conceited (also in the comparative): — wise(-r).

Sophis-tês , ou, ho, master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, meletan sophistais prosbalon Pi.I.5(4).28 , cf. Cratin.2; of musicians, sophistês . . parapaiôn chelun A.Fr.314, cf. Eup.447, Pl.Com. 140; sophistêi Thrêiki (sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with mod

II. from late v B.C., a Sophist, i.e. one who gave lessons in grammar, rhetoric, politics, mathematics, for money, such as Prodicus, Gorgias, Protagoras, a quibbler, cheat,  a RHETORICIAN as the primary meaning of a HYPOCRITE.

hoi s. tōn hierōn melōn” A sophist, serpent, makes MUSICAL MELODY with a congregation AS a harp and cannot grasp that IN THE HEART is a place.

WISDOM IS:  sophia , Ion. -, h(, prop. A. [select] cleverness or skill in handicraft and art, as in carpentry, tektonos, hos rha te pasēs eu eidē s. Il.15.412; of the Telchines, Pi.O.7.53; entekhnos s., of Hephaestus and Athena, Pl.Prt.32 1d; of Daedalus and Palamedes, X.Mem.4.2.33, cf. 1.4.2; in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry,

WISE: Sophos A. [select] skilled in any handicraft or art, clever, harmatēlatas s. Pi.P.5.115, cf. N.7.17; “kubernētēsA.Supp.770; “mantisId.Th.382;

The Mantis were the Mad Women of Corinth: history notes that any male who would sing and play in a religious sense was "drunk, perverted or just mocking."
Plato's Symposium is the "getting drunk on wine" before they sang, or the CROOKED GENERATION.

Aristodemus meeting Socrates smartly attired expresses his surprise at so unusual a circumstance. Socrates explains that being invited to dine with Agathon he feels bound to go “in finery to the fine”; and he presses Aristodemus, although uninvited, to accompany him. On the road Socrates, immersed in thought, lags behind, and Aristodemus arrives at Agathon's alone. Not till they are half-way through the meal does Socrates appear; and Agathon rallies him on his devotion to sophia.
The proposal of Pausanias to restrict the potations, in view of yesterday's banquet, and that of Eryximachus to dismiss the flute-girl and amuse themselves by logoi, are unanimously agreed to. Then Eryximachus propounds an idea of Phaedrus, that Eros is the best possible theme for encomia, and suggests that each of the party in turn, commencing with Phaedrus, should now deliver an encomium on Eros. This suggestion is applauded by Socrates. Of the encomia the most noteworthy were the following:—
OF SOPHIA: Sophia is the mother of ZOE in Gnosticism or EVE.

d The varying nomoi concerning Eros may be classified thus:—

(1) In all Greek states except Athens the nomos is simple, either (a) approving paederastia, as in Elis and Boeotia; or (b) condemning it, as in Ionia and states subject to barbarian rule, where it is held to foster a dangerous spirit of independence (e.g. Harmodius and Aristogiton).

ÎHHThis was the message of Jesus consigning the PIPERS wanting to make sing (Lament) and dance (squirm) under the initiation of Dionysus the old wineskin God in the temple

(2) At Athens the nomos is complex. (a) Eros is approved, and its excesses condoned, when directed towards superior youths approaching manhood. (b) It appears to be condemned, in so far as parents forbid their boys to hold converse with “erastae.” The explanation of this ambiguous attitude must be sought in the principle laid down above, that the moral quality of an act depends upon the conditions of its performance. The Athenian nomos (LEGALISM) provides a test for distinguishing between good and bad forms of Eros: the test of time shows whether or not the right motive (desire for aretē) actuates both the lover and his object. This motive alone justifies all erotic pursuits and surrenders, even mutual deception: hence we conclude that kalon aretēs heneka kharizesthai.

This is the message of GRACE only
kharizō
2. gratify or indulge a humour or passion,
3. in erotic sense, grant favours to a man, Ar.Ec.629 (anap.), Pl.Smp.182a, Phdr.231c, 256a, X.Mem.3.11.12, etc.: hence of Comedy, “oligois kharisasthaiAr.Eq.517 (anap.): c. acc. cogn., “kh. thēleian apolausin
it pleased God by the foolishness of preaching to save them that believe.


1Cor. 1:22 For the Jews require a sign, and the Greeks seek after wisdom:
1Cor. 1:23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
1Cor. 1:24 But unto them which are called, both Jews and Greeks,
        Christ the power of God, and the wisdom of God.

The expression occurs within a setting and must be understood in the light of its context if properly interpreted. The family of Chloe had contacted the apostle and informed him that the church of God at Corinth was divided into four segments--
        a Pauline party,
        a Cephasite clan,
        an Apollosite auxiliary 
       
and a Christite cult.

That is simply a harsh judgmental statement. They understood that baptism was the way to ENROLL as a Disciple.  A disciple is a student and there is no need to UNITY with those who are engaged in Religious Observations to which the Kingdom does not come.

In no system of baptism was it possible to call upon the Master or name yourself after the Master until baptism:

Acts 22:14 And he said, The God of our fathers hath chosen thee, 
          that thou shouldest know his WILL, and see that Just One,
          and shouldest hear the voice of his mouth.

Have YOU been there DONE THAT? Then what makes you so supernaturally gifted that YOU don't have to DO?

Acts 22:15 For thou shalt be his witness unto all men of what thou hast seen and heard.

Acts 22:16 And now why tarriest thou?
        arise, and be baptized, and wash away thy sins,
        calling on the name of the Lord.

"At the latter ceremony two disciples of the wise stood by to tell him more of the light and heavy commandments. When he came up after the immersion, those assembled addressed him saying: 'Unto whom has thou given thyself? blessed art thou, thou hast given thyself to God; the world was created for the sake of Israel, and only Israelites are called the children of God... After his baptism he was considered (reckoned to be dead and now alive) to be a new man, 'a little child newly born'; a new name was given him." (Int Std Bible Ency, Proselyte).

"The effect of this baptism was held to be complete regeneration; he was born anew. He was called a little child just born, the child of one day. All his sins were remitted because God cannot punish sins committed before he was born." (Barclay, William, Romans, p. 84

Each person was affirming aloud his affiliation to one or the other of these factions. The apostle wrote, "Every one of you says," and proceeded to show that they were saying they were not of the same party, or for the same leader.



His exhortation to speak the same thing simply meant to desist from these factional identifications. It was given to cure a condition and must be understood in the sense of its application to that condition. The statement has not the slightest reference to conformity of opinion or interpretation. One did not have to speak the same thing about eating of meats, or keeping of days, for instance. There was room for differences in such spheres.


Eph 4:14 That we henceforth be no more children, tossed to and fro, 
        and carried about with every wind of doctrine,
        by the sleight of men, and cunning craftiness whereby they lie in wait to deceive;

-Fluctuo  fluctus, to move in the manner of waves, i. e. to wave, rise in waves, undulate, to move to and fro, be driven hither and thither
I. Trop., to be restless, unquiet, uncertain, doubtful; to rage, swell; to waver, hesitate, vacillate, fluctuate,  Oratio II. In partic., formal language, artificial discourse,
-Oratio 2. Speech, language, utterance; opp. to fact
E.
A prayer, an address to the Deity (eccl. Lat.): “respice ad orationem servi tui,Vulg. 3 Reg. 8, 28: “per orationes Dominum rogantes,id. 2 Macc. 10, 16: “pernoctans in oratione Dei,id. Luc. 6, 12.—Also absol., prayer, the habit or practice of prayer: “perseverantes in oratione,Vulg. Act. 1, 14: “orationi instate,id. Col. 4, 2; cf. Gell. 13, 22, 1.

4. Mode of speech, language, use of language, style: “mollis est enim oratio philosophorum,Cic. Or. 19, 64: “(fabulae) tenui oratione et scripturā levi,
 
-cĭto . To put into quick motion, to move or drive violently or rapidly, to hurl, shake, rouse, excite, provoke, incite, stimulate, promote,
Carried About:
Greek Panourgia see more below

Latin:
-Circumfero to bear something or carry around  “lyram in conviviis,Quint. 1, 10, 19
-Lyra , ae, f., = lura,
I. a lute, lyre, a stringed instrument resembling the cithara, fabled to have been invented by Mercury and presented to Apollo, Hyg. Astr. 2, 7: “curvae lyrae parens,Hor. C. 1, 10, 6: “Threiciam digitis increpuisse lyram,Ov. H. 3, 118: “mox cecinit laudes prosperiore lyrā,id. A. A. 3, 50; Val. Fl. 5, 100.—
II. Transf.
A. Lyric poetry, song: “imbellis,Hor. C. 1, 6, 10: “Aeoliae Lesbis amica lyrae,Ov. Am. 2, 18, 26; id. P. 3, 3, 45.—
B. In gen., poetic genius: “Inferior lyra,Stat. Th. 10, 445.—
C. Lyra, the constellation, the Lyre: “exoriente Lyra,Ov. F. 1, 315; cf. Hyg. Astr. 3, 6; Varr. R. R. 2, 5.

-Con-vīvĭum , ii, n. vivo; lit., I. a living together; hence, a meal in company, a social feast, entertainment, banquet

-Quint. 1, 10, 19 From the importance thus given to music also originated the custom of taking a lyre round the company after dinner, and when on such an occasion Themistocles confessed that he could not play, his education was (to quote the words of Cicero) “regarded as imperfect.”
B.  Of a narrative or discourse, to publish abroad, proclaim, divulge, disseminate among the people, report
C. In the lang. of religion, to lustrate, purify any one by carrying around him consecrated objects (torches, offerings, etc.)
D.  In rhetoric: “oratio deducta et circumlata,expanded, drawn out into periods, Quint. 4, 1, 60 Spald. -Ventus wind 3. Ventis verba dare, i. q. not to keep one's word or promise, Ov. H. 2, 25 Ruhnk.
B. [Plur., personified as deities, the winds: te, Apollo sancte, fer opem; teque, omnipotens Neptune, invoco, fame, applause, Turbo

B. 
Plur., personified as deities, the winds: te, Apollo sancte, fer opem; teque, omnipotens Neptune, invoco; Vosque adeo, Venti! Turpil. ap. Cic. Tusc. 4, 34, 73 (Com. Rel. v. 119 Rib.); Lucr. 5, 1230 (1228); cf. Ov. H. 17 (18
CHURCH MUST EXCLUDE ALL OF THE CUNNING CRAFTSMEN.

Panourgia (g3834) pan-oorg-ee'-ah; from 3835; adroitness, i.e. (in a bad sense) trickery or sophistry: - (cunning) craftiness, subtilty.

-Panourg-êma  A. knavish trick, villainy, S.El.1387 (lyr.), LXX Si.1.6 (v.l.); sophistry, Gal.5.251; cf. panourgeuma.
1Cor. 3:18 Let no man deceive himself. If any man among you
        seemeth to be wise in this world,
        let him become a fool, that he may be wise.
1Cor. 3:19 For the wisdom of this world is foolishness with God.
        For it is written, He taketh the wise in their own craftiness.
1Cor. 3:20 And again, The Lord knoweth the thoughts of the wise, that they are vain.

-Sophia A. cleverness or skill in handicraft and art, as in carpentry, tektonos, hos rha te pasēs eu eidē s. Il.15.412; of the Telchines, Pi.O.7.53; entekhnos s., of Hephaestus and Athena, Pl.Prt.32 1d; of Daedalus and Palamedes, X.Mem.4.2.33, cf. 1.4.2; in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, Sol.13.52, Pi.O.1.117
-HH 4 483 What skill is this? What song for desperate cares? What way of song? For verily here are three things to hand all at once from which to choose, —mirth, and love, and sweet sleep. [450] And though I am a follower of the Olympian Muses who love dances and the bright path of song —the full-toned chant and ravishing thrill of flutes —yet I never cared for any of those feats of skill at young men's revels, as I do now for this:

And they say that from the utterance of Zeus you have learned both the honors due to the gods, O Far-worker, and oracles from Zeus, even all his ordinances. Of all these I myself have already learned that you have great wealth. Now, you are free to learn whatever you please; [475] but since, as it seems,
        your heart is so strongly set on playing the lyre,
        chant, and play upon it,
        and give yourself to merriment,
        taking this as a gift from me, and do you, my friend,
        bestow glory on me.
Sing well with this clear-voiced companion in your hands; for you are skilled in good, well-ordered utterance. [480] From now on bring it confidently to the rich feast and lovely dance and glorious revel, a joy by night and by day. Whoso with wit and wisdom enquires of it cunningly, him it teaches [485] through its sound all manner of things that delight the mind, being easily played with gentle familiarities, for it abhors toilsome drudgery; but whoso in ignorance enquires of it violently, to him it chatters mere vanity and foolishness.
NOTE: singing TO the lyre meant that you struck a note and then matched your voice  to that note: that does not make music.
HH 4 511 When Hermes had said this, he held out the lyre: and Phoebus Apollo took it, and readily put his shining whip in Hermes' hand, and ordained him keeper of herds. The son of Maia received it joyfully, [500] while the glorious son of Leto, the lord far-working Apollo, took the lyre upon his left arm and tried each string with the key. Awesomely it sounded at the touch of the god, while he sang sweetly to its note

Afterwards they two, the all-glorious sons of Zeus turned the cows back towards the sacred meadow, [505] but themselves hastened back to snowy Olympus, delighting in the lyre. Then wise Zeus was glad and made them both friends. And Hermes loved the son of Leto continually, even as he does now, when he had given the lyre as token to the Far-shooter, [510] who played it skilfully, holding it upon his arm. But for himself Hermes found out another cunning art and made himself the pipes whose sound is heard afar.


Eph. 4:16 From whom the whole body fitly joined together and compacted
        by that which every joint supplieth,
        according to the effectual working in the measure of every part,
        maketh increase of the body unto the edifying of itself in love.


In Romans 15 edifying is defined as the use of "Scripture" or "that which is written for our learning."

In Romans 14 Paul outlawed doubtful disputations which means any personal opinion or diversity: that then permits what Paul called the synagogue to function as a School of Christ in the Word which is its sole purpose.

Rom. 15:1 We then that are strong ought to bear the infirmities of the weak,
        and not to please ourselves.
Rom. 15:2 Let every one of us please his neighbour for his good to edification.
Rom. 15:3 For even Christ pleased not himself; but, as it is written,
        The reproaches of them that reproached thee fell on me.
Rom. 15:4 For whatsoever things were written aforetime were written for our learning,
        that we through patience and comfort of the scriptures might have hope.
Rom. 15:5 Now the God of patience and consolation grant you
        to be likeminded one toward another according to Christ Jesus:
Rom. 15:6 That ye may with one mind and one mouth glorify God,
        even the Father of our Lord Jesus Christ.
Rom. 15:7 Wherefore receive ye one another, as Christ also received us to the glory of God.
Rom. 15:8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God,
           to confirm the promises made unto the fathers:
Eph. 4:17 This I say therefore, and testify in the Lord,
        that ye henceforth walk not as other Gentiles walk,
        in the vanity of their mind,


Vanitas I. Lit., emptiness, nothingness, nullity, want of reality, popular opinion, Magus, Magice.
măgus , a, um, adj. 1. magus, Pythagoricus Ludibrium

Eph. 4:18 Having the understanding darkened,
        being alienated from the life of God through the ignorance that is in them,
        because of the blindness of their heart:

Eph. 4:19 Who being past feeling have given themselves over unto lasciviousness,
        to work all uncleanness with greediness.

Despero to be hopeless; to have no hope of, to despair of, to give up

Operatio A.  A religious performance, service, or solemnity, a bringing of offerings: operationes denicales, offerings,

Avaritia greedy desire for passions, eager sesire for renown or glory.



Eph. 4:20 But ye have not so learned Christ;
Eph. 4:21 If so be that ye have heard him,
        and have been taught BY him,
        as the truth is in Jesus:

Eph. 4:22 That ye put off concerning the former conversation the old man,
        which is corrupt according to the deceitful lusts;

Phtheirō 3.  corrupt, bribe, tina D.S.4.73; lure, entice, trap,kēmoisi plektois porphuras phtheirei genosS.Fr.504 (s. v. l.); “phtheirei gar pronoia tēn aboulianentices to its ruin, entraps
b.  seduce a woman, “hupo tēs thugatros adikoumenon kai Dionusiou tou phtheirantos autēn kinaidou” (Dog, Cynic, Catamite) “pharmakōn
II b. with a Prep., phtheiresthai pros tous plousious, of hangers-on and flatterers, D.21.139, cf. Plu.Phoc.21, Eum. 14, Ant.24; “eis hēdonas apo . . ponōn
CORRUPT is Listening to a female Lyre Player
akouō se lurōdou gunaikos
Lur-aoidos (or rather luraoidos Hdn.Gr.1.229), o(, h(, A. one who sings to the lyre, AP7.612 (Agath.), APl.4.279:—contr. lurōdos , AP6.118 (Antip.), Plu.Sull.33: Adj. -“ōdos harmoniaCallistr.Stat.7.
Plut. Sull. 33 [2] He conducted the sales of confiscated estates in such arrogant and imperious fashion, from the tribunal where he sat, that his gifts excited more odium than his robberies. He bestowed on handsome women, musicians, comic actors, and the lowest of freedmen, the territories of nations and the revenues of cities, and women were married against their will to some of his favourites
 ōdos , o( (and in Paus.10.5.12, h(), contr. for aoidos,
A. singer,khrēsmōn” (A. oracular response, oracle) E.Heracl.488, cf. Phld.Mus.p.20 K., etc.; meta Lesbion ōdon, prov. of a second-rate musician, Cratin.243, cf. Arist.Fr.545; “hoi tou Dionusou ō.Pl.Lg.812b; khorous tinas . . ōdous ib.800e; of cicadae, “hoi huper kephalēs ō.Id.Phdr.262d, cf. AP6.54 (Paul.Sil.); “ton alektruona ton ōdon apopnixasa mouPl.Com.14D.; hupo ton ōdon ornitha about cockcrow, Poll.1.71.
II. the cup passed round when a scolion was sung,

THIS IDENTIFIES THE CROOKED GENERATION OF ACTSE

Eph. 4:23 And be renewed in the spirit of your mind;
Eph. 4:24 And that ye put on the new man,
        which after God is created in righteousness and true holiness.


AGAIN, THE MEANING OF THE ASSEMBLY OR ANYWHERE

Eph. 4:25 Wherefore putting away lying
        speak every man TRUTH with his neighbour:
        for we are members one of another.

The fact is that Paul was not using an ecclesiastical expression when he urges the brethren "to speak the same thing." William Barclay writes, "The phrase he uses is the regular phrase which is used of two hostile states or parties reaching agreement." He translates it, "You should make up your differences." James Moffatt, aware of the historical account of a philosopher who ran into the marketplace to stand between two warring factions of Greeks, and who uttered these very same words, translates, "I beg of you all to drop these party cries."

     Richard Francis Weymouth has it, "Now I entreat you, brethren, in the name of our Lord Jesus Christ, to cultivate a spirit of harmony." The New English Version renders it "agree among yourselves." Hugh J. Schonfield in The Authentic New Testament, puts it, "all hold together." The apostle is not regulating expressions or voicing of ideas among those who are walking together in love. His design is to heal a breach or bridge an existing gap. "To speak the same thing" stands opposed to controversy or contention. "It is reported that there are contentions among you . . . I beseech you to speak the same thing."

Those who quote the passage to apply to enforced conformity and stereotyped expression are always inconsistent.
         They must leave broad areas where their partisans can say different things and remain in the factional fold.
         It is only upon the humanly formulated test of loyalty, the party shibboleth,
         that all must pass muster and walk the verbal chalk line.



In the particular movement in which I was reared there are some twenty-five separate and distinct factions. Every one of these parties allows the greatest latitude in opinion (and often in moral and ethical behavior) except in the test of partisan identity. It is only demanded that, if one is to be regarded as "sound in the faith" he must speak the same thing on the issue around which the party rallies as its standard. "The faith" is the orthodox position, the totem pole of the party.

     In every one of these parties the adherents differ on a great many things. They do not agree upon divorce and re-marriage, upon Christians bearing arms in war, or upon the qualifications of elders. All of these are considered as grounds for discussion while the party position is regarded as a basis for division. Who makes the decisions as to which things are vital and which are not? Who draws up the lists of things that are immune and exempt, and formulates the limitations and restrictions? Who surveys the extent of the yard to be enclosed by the fence inside of which the children may argue and fight while composing "the brotherhood?" Who is the supreme court to determine upon what bases we may "set at nought a brother" in absolute contradiction to the word of God which forbids it?

Perhaps the most glaring demonstration of inconsistency is found among those who compose the faculty of Liberal Arts Colleges, regarded as church-related schools and maintained by contributions of members of the Churches of Christ. It is generally known upon every campus that certain teachers do not share the views of others. Conflicting and contradictory explanations may be given of certain passages from one classroom to another. Yet, as a body, these have reached an official interpretation of Revelation 20, and one who holds, the pre-millennial view is excluded and often not regarded as in "the Lord's church." It has been decided that the authorized and infallible interpretation of Revelation 20 shall be deemed, and is hereby decreed to be, opposed to the premillennial coming of the Lord, and this dogma shall be a test of fellowship, and of union and communion among the saints. Greater legalism hath no man than this!

     The flagrant inconsistency of these college professors is seen in the fact that they laud as "giants" men who were avowedly premillennial in their interpretations. The books written by these worthies of another generation are required reading, yet if the men who wrote the volumes were alive today they would not even be allowed to lecture to a class composed of those who must pass an examination upon what they wrote. Since their day certain views have become part of the dogma. Fortunately, hundreds of alert young men and women in college are seeing through the incompatible and incongruous attitudes imposed by the factional spirit. A revolution has begun to restore Jesus to His position as Lord in practice as well as in word.

Thinking men and women can never be satisfied that all must understand Revelation 20 alike, while they may differ upon every other chapter in the Bible. Who determines the must and the mays? It is only those who twist such expressions as "all speak the same thing" into tools of conformity who must muzzle men's minds in one area of revelation while allowing them to run at will in other sectors. Of course, this all stems from a legalistic attitude which results from fear, not from faith. Men know they will not see every point of interpretation alike. They never have. The libraries of thousands of volumes on religious themes prove it. If it were not so, no theological school would require more than one set of commentaries. It is interesting to see the variety of commentaries offered for sale by bookstores operated in conjunction with journals whose editors unrealistically declaim that we must all speak the same thing. There seems to be a lot of money made from the fact that we do not!

Fruit of Inconsistency

     The factional tendency which asserts itself when men realize that they do not always infer the same thing from what they read, is to fasten upon a particular item of belief, and elevate it out of proportion to other items, and even exalt it above the cross of Christ. On this matter they take a positive and definite stand, and judge every person by whether "he speaks the same thing" on this issue. The tragedy of such a procedure is found in the fact that it destroys integrity, both in the intellectual and behavioral realm. When one becomes convinced that his relationship with Jesus is established and sustained, and that his loyalty is determined, by his position on some item of controversy, every other consideration is relegated to secondary status.

     Conformity as a basis of unity is a fantasy, whether in the realm of politics, economics, philosophy or religion. Conformity by coercion is the gruesome weapon of tyranny, whether employed by a single ruthless dictator or wielded by an institution which cannot stand dissent. It is contrary to the nature of man and becomes a yoke of intolerance. Thomas Jefferson writing about the Virginia Act for Religious Freedom in 1786, said,

Subject opinion to coercion: whom will you make your inquisitors? Fallible men; men governed by bad passions, by private as well as public reasons. And why subject it to coercion? To produce uniformity. But is uniformity of opinion desirable? No more than of face and stature.

     It is regrettable that legalistic minds searching for a prooftext to reinforce the weak framework of a sermon outline on unity by conformity, have wrested from its context the statement of the apostle that all should "speak the same thing." Nothing is more incongruous than to see partisan leaders quoting this at each other. It would seem the proper thing for them to do would be to provide an example of what they so loudly affirm. Bombarding one another with the same text in an argument is hardly a demonstration of what the apostle meant by speaking the same thing.

     A great many students are perplexed by the statement "that ye be perfectly joined together in the same mind and in the same judgment." Surely if conformity is taught anywhere it is taught in this verse. Again, the problem is one of context. The expression "Be perfectly joined together" is katartizo, which carries with it the idea of restoring to the original state or condition. It was used as a medical term for reducing a fracture, or setting bones in a joint or socket. We still talk about bones "knitting together." A good example is found in Galatians 6:1, "Brethren, if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness."

     It is employed in Matthew 4:21 and Mark 1:19 for mending nets. In these cases it is apparent that the idea is to correct a situation so that proper functioning can resume. This is the reason for setting broken bones, for restoring a member discovered in a trespass, and for repairing a net. The appropriateness of this term will be seen when we remember that the word for "divisions" in 1 Corinthians 1:10 is schisma. This denotes a tear or rent, as in a garment. It is used in Matthew 9:16 for the rent which occurs when unshrunken cloth is used to patch a hole in an old garment. The corresponding verb schizo, occurs in the word schizophrenia, a type of psychosis resulting in a split personality.

     With this background we can grasp the significance of what Paul is saying to the Corinthians. The fabric of brotherhood has disintegrated through cleavage and the formation of parties. It was impossible to discern the one body even when they met together in one place, because they maintained their exclusive partisan associations (Cp. 1 Corinthians 11:18,29). It was necessary to repair their grievous state so that the body could properly function again in the midst of a pagan society. Allow me to paraphrase the passage so you may understand what the apostle is saying to correct the situation.

     I implore you now, my brothers, by the name of our Lord Jesus Christ, that you stop your party cries so that the fabric of brotherhood will not be further rent and torn, and that you mend those rents which already exist by cultivating the same attitude and the same good judgment.

The Repair Tools

     We recognize that it is difficult for those who have been reared and trained
        in a legalistic attitude to surrender sermon texts and outlines
        which have grown hoary with repetition. T
       They will fight to hold on to such heirlooms in spite of their lack of value,
        simply because they have been in the family so long.

Accordingly, when full explanation is made in an open forum of the meaning of the apostle,
        someone who must make "a last ditch stand"
        always arises to demand what is inferred by the expression
        "the same mind and the same judgment." T

Those who have long postulated unity based upon conformity and scoffed at "unity in diversity" find it a difficult thing to swallow their partisan pride and say, "I have been wrong about the meaning of that scripture all of my life."

     I know from experience what happens to an honest man who has been defending an outpost under the mistaken concept that it is the whole territory when he comes face to face with his captain who demands that he haul down the partisan banner from above his walled fortress which he has so proudly defended. I also know the trauma which occurs when one must surrender his stock of ammunition, the scriptural passages with which he has been bombarding various camps of saints on the other side of the hill. I suspect there is ever the temptation to want to retain your side arms and continue to do a little partisan "bushwhacking" in your leisure time. So it never surprises me when a preacher in my audience digs in his heels, wraps the factional rope around his hands and hangs on for dear life while it slowly slips from his clutch and he looks wildly around for reinforcements, hoping the cavalry will come dashing down the slope at the last minute to save the party flag.

     However, in this case, my own integrity will not allow me to compromise my conviction. I must insist that the apostle is not advocating conformity across the whole Christian spectrum as essential to oneness. Instead, he is dealing with a specific situation. The community of saints has disintegrated into four warring tribes, making the community of saints militant against itself. The apostle commands a repair job. He begins with an emergency measure calculated to halt the growing cleavage. "Stop these party cries!" (all speak the same thing). He then proceeds to the method of repairing the damage already done. "Mend the rents in the fabric" (be perfectly joined together)

     A repair job requires tools. These instruments must be adapted to the task to be performed if the end is to be accomplished. The tool which Paul handed to the Corinthians for their work of restoration is labeled, "the same mind and the same judgment." No other device could fit a situation such as there existed. They must have the same mind as to what they were to try to do. They must have the same judgment as to how to accomplish it. The first refers to purpose, the second to method.

     To assume that what was absolutely necessary in correcting a critical emergency is normative for daily living and survival is indicative of shallow thinking. It is like insisting that one should throw away food and live on penicillin shots because this was prescribed when one had pneumonia. If all members of a household are aroused at 3:00 o'clock a.m. to rush one to a hospital with a ruptured appendix, we do not conclude they must all arise at that time each morning to demonstrate they are still members of the same family. Nor do we assume that because they functioned in such perfect unison under special stress they may not disagree with each other about many things and still love each other dearly.

     There is room in Christ for differences. There is no room for division. It was division which Paul sought to eliminate in Corinth, but he only sought to palliate differences in Rome (Romans 14).

THE WAY THAT IS CALLED HERESY
THE WAY THAT IS CALLED A SECT.

hodopoi-ētikos , ē, on,
A.finding a way, practical, Zeno Stoic. 1.20 ; “methodos estin hexis ho. meta logouPhlp.in Ph.6.28, Eustr.in EN7.13 ; epistēmē, e.g. iatrikē, Phlp. in Cat.141.21.


SIZE of the Little Flock

mikros
, petty, trivial, slight, of persons, of small accountArist.Ph.197a30; but to para mikros sōzesthai to be only just saved, Id.Rh.1371b11,

Opposite megas 2. generally, vast, high, ouranos, oros, purgos (theōn b. ho m., of Zeus [Father or KAIROS, demon son], Pi.O. 7.34) 3. of sounds, great, loud, Opposite. “oligos  opp. mikros  Mētēr m., of Cybele, “Mētēr theōn m.
mega eipein
  to speak big, and so provoke divine wrath,

Polus  Number, many, Intensity, much, mighty,  p. humenaios a loud song, if she flow with full stream, the many, i.e. the greater number

cithari-zo , a-re, v n., = kitharizô, to play on or strike the cithara, Nep. Epam. 2, 1; Vulg. Apoc. 14, 2.

Alalētos alalē  II.a loud noise, aulōn  Alala (halal) war cry, make dumb

Pind. O. 7 That man is prosperous, who is encompassed by good reports. Grace, which causes life to flourish, looks with favor now on one man, now on another, with both the sweet-singing lyre and the full-voiced notes of flutes. And now, with the music of flute and lyre alike I have come to land with Diagoras, singing the sea-child of Aphrodite and bride of Helios

The triple-godesses as "trinity" included the three Graces: they were blue-eyed blond prostitute singers.

THAT WAY
HODOS
3 .  method, system, hodōmethodically, systematically ,Pl.R.533b, Stoic.2.39, etc. ; so “kath' hodonPl.R.435a ; “tēn dia tou stoikheiou ho. ekhōn egraphenId.Tht.208b (cf. “diexodon208a). 4.  of the Christian Faith and its followers, Act.Ap.9.2, 22.4, 24.14.


ekhōn 9. possess mentally, understand,  III. c.inf., have means or power to do, to be able 4. with Preps., 2. enrol oneself, t14. hold, consider, do you understand? .ekhe attend! listen Hold tina sōtērian

Plat. Theaet. 208b
Socrates Yes, but with his opinion he has rational explanation; for he wrote with the method in terms of letters in his mind, and we agreed that that was rational explanation.

There is, then, my friend, a combination of right opinion with rational [logon] explanation, which cannot as yet properly be called knowledge?

g1125.  grapho, graf´-o; a primary verb; to “grave”, especially to write; figuratively, to describe: — describe, write(-ing, -ten).

graphō      Institute by a written document, 6. write down a law to be proposed: hence, propose, move,
3. write down, g. tina aition set him down as the cause, Hdt.7.214; g. ti hieron tini register 

Rom. 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
g270. prographo, prog-raf´-o; from 4253 and 1125; to write previously; figuratively, to announce, prescribe: — before ordain, evidently set forth, write (afore, aforetime).

hieros  I. filled with or manifesting divine power, supernatural, II. of divine things, holy, but hi. grammata of the Holy Scriptures, 2 Ep.Tim.3.15; “hi. bubloi
   
bublos and biblos    A.the Egyptian papyrus, Cyperus Papyrus b. in pl., slices of the pith used as writing-material, esp. of sacred or magical writings, “biblōn

biblion or bublion   4. ta b. ta hagia the sacred books or Scriptures, LXX 1 Ma.12.9; ta b. tou nomou ib.1.56.

1 Macc 12:8- Onias welcomed the envoy with honor, and received the letter, which contained a clear declaration of alliance and friendship.

1 Macc 12:89 - Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands,

THE ONLY PURPOS Pl.Phdr.270c, Arist.EN1129a6, Pol.1252a18, etc.; “ dialektikē m.Pl.R.533c,

THE ONLY ONES INVITED OR ALLOWED TO ATTEND THE SECT OF THE WAY OUTSIDE THE ECUMENICAL

Matt. 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Matt. 11:29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart:and ye shall find rest unto your souls

Luke 9:26 For whosoever shall be ashamed of me and of my WORDS,
        of him shall the Son of man be ashamed,
        when he shall come in his own glory,
        and in his Father’s, and of the holy angels.

With the exception of a tiny fraction of "churches"--which I don't know of--the prophesied c. AD 2000 assault against God and Scriipture has replaced the SKHOLE or SYNAGOGUE with "Worship Centers" with -- they think -- are professional grade musical and theatrical performers.  Rubel Shelly along with the locals said it most vocally that the only purpose of "church" is to WORSHIP or a pagan-like "naval" to funnel up PRAISE.

Ana-pausis  A.repose, rest, relaxation
REST FROM: ALL forms of music which upset the rest and which is for sale

REST FROM: ka^koō , A.maltreat, distress, in Hom. always of persons physically, injure, paralyse, “tas arkhas tōn neurōn

REST FROM: Leitourg-ia  III. public service of the gods, “hai pros tous theous l.Arist.Pol.1330a13; “hai tōn theōn therapeiai kai l.D.S.1.21,  A.D.), etc.; the service or ministry of priests, LXX Nu.8.25, Ev.Luc.1.23.
THE SINGLE PURPOSE FOR THE ASSEMBLY of DISCIPLES-STUDENTS
skholē , skholēn agein to be at leisure, enjoy ease, keep quiet, amphi heauton for one's own business, a work for leisure, i.e. requiring attention, 2. a group to whom lectures were given, school, esp. of students, study, attend lectures, devote oneself to a master,

Sabbath never meant "day of worship" but REST. That was the time when teacher and disciples had a REST day and they could REST, READ, and REHEARSE or memorize THE WORD.

Dem.44, Plu.Per.35, Alex.7, etc.; s. ekhein to keep a school, Arr.Epict. 3.21.11; skholēs hēgeisthai to be master of it,  , 3. Lat. schola, = skholastērion,
THE METHOD IS DIALOG: NOT PREACHING OPPOSITE LECTIO-DIVINA

dialegō , A.pick out, hold converse with, c. dat. pers., “moi tauta philos dielexato thumosIl.11.407   write in prose, Opposite poiein,

God cannot and will not use anything YOU PRODUCE poiein,
A. make, produce, first of something material, as manufactures, works of art, also tōn ta kerea . . hoi pēkhees poieuntai the horns of which are made into the sides of the lyre 4. after Hom., of Poets, compose, write, p. dithurambon, epea, Hdt.1.23, 4.14; “p. theogoniēn HellēsiId.2.53; p. Phaidran, Saturous, Ar.Th.153, 157; p. kōmōdian, tragōdian, etc., Pl.Smp.223d; “palinōdianIsoc.10.64, Pl.Phdr.243b, etc.; “poiēmataId.Phd.60d: abs., write poetry, write as a poet,orthōs p.Hdt.3.38
b. represent in poetry; c. describe in verse,

in Philosophy, practise dialectic, elicit conclusions by discussion,ouk erizein alla d.Pl.R.454a, cf. 511c, Tht.167e, etc.  discourse, reasoning  write in prose, Opposite.poiein, what you
2. create, bring into existence, compose, write, p. dithurambon, epea, Hdt.1.23, 4.14; “p. theogoniēn HellēsiId.2.53; p. Phaidran, Saturous, Ar.Th.153, 157; p. kōmōdian, tragōdian, etc., Pl.Smp.223d; “palinōdian

The synagogue is connected to syllogism: the ekklesia are collected to READ or HEAR the WORD (only) and come to a collected or conclusion.

Christian Lectio contrary to the Lectio-Divina of the Feminists ruling over the effeminate training doctors of the law to take away the key to knowledge. it is called witchcraft or sorcery.

lectĭo , ōnis, f. lego. I. A gathering, collecting.
A. In gen. (post-Aug. and rare): “lectio lapidum,Col. 2, 2, 12: “florum,Arn. 5, 173.—*
B. In partic., a picking out, selecting: “judicum,Cic. Phil. 5, 6, 16. —
II. A reading, perusal; a reading out, reading aloud.
that which is read, reading, text, “juris lectiones,passages of the laws

BURN NOTICE:

John 7:18 He that speaketh of himself seeketh his own glory:
        but he that seeketh his glory that sent him, the same is true,
        and no unrighteousness is in him.
John 8:50 And I seek not mine own glory: there is one that seeketh and judgeth
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You eliminate disease by curing it, you palliate a condition by easing it without curing it. The treatment for division is rejection of the condition. The treatment for differences is forbearance of your brethren. To differ with brethren is not a sin, to divide the family of God is a sin. We oppose division because we hate sin, we seek to reduce tensions and lessen areas of difference because we love brethren. We must regard division with intoleration while we treat differences in a spirit of toleration. Toleration is not endorsing something which you think to be wrong, it is simply enduring one who thinks it is right. It is a relationship sustained to honest brethren and not to their ideas or thoughts. A brotherhood is composed of thinkers and not abstract thinking.

     So long as division exists in the community of saints we share in its shame even while laboring to overcome it. If we condone or defend it we also share in its scandal. No one in the family of God can be wholly free of disgrace as long as strife in the family is exposed to the open gaze of an unbelieving world. Not one individual can justifiably adopt an attitude of indifference or unconcern when the Lord has laid upon all the burden of being peacemakers. This requires much more than being a passive peace lover. It demands an actively pursued campaign to restore peace--to make peace. It is not enough to boast that you have never caused division. You may not have caused anything else either! If division exists in the community where you are, regardless of who created the situation, you are obligated by the authority of God's word to do something to repair the breach.

     This involves much more than a halfhearted invitation to another partisan preacher in the community to "Drop over sometime and we'll talk about our problems over a cup of coffee." It includes being able to drink the cup that He drank, and being baptized with the baptism He experienced. Peace must be waged. It must be relentlessly pursued. "Seek peace and ensue it." There must be a strategy of peace in which temporary defeats are never confused with a lost cause and skirmishes are not confounded with the war. Division must be seen in its true nature, as a damnable, destructive, defiant sin against God and the Majesty of His Fatherhood. The campaign for peace is not a game of tiddley-winks. It is an endurance contest which is not a struggle for men with weak hearts and sickly stomachs. Peacemakers must be "strong in the Lord and in the power of His might."


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