The Universal Church

The Significance of Jesus’s Statement to Peter

Even with Jesus, the complete Plan of God, as revealed by the Cryptogram, was kept veiled by design until its present fulfillment. Consequently, all references to the Spiritual Structure, though augmented through Jesus in the Mid Testament, continued to be in cryptic form.

And so, this relevant statement by Jesus, following Peter’s profession of faith, will be seen in its true light: It was an allegory, whereby the designation of Peter—a Rock—was used as a metaphor to refer to the development of the Apparent Structure:

And I say to you, you are Peter, and on this Rock [the Holy Spirit] I will build my Church, and the gates of hell shall not prevail against it. I will give you the keys of the Kingdom of Heaven; and whatever you declare bound on Earth shall be bound in Heaven, and whatever you declare loose on Earth shall be loosed in Heaven (Matthew 16:18-19).

This Rock, Mount Zion, is the Emblem of the Holy Spirit, the Third Person of the Trinity, on whom the Apparent Structure, the Church (that is, the Messianic Kingdom) is being built (cf., Dan. 2:44-45). The reference to “the keys of the Kingdom of God” relate to this Cryptic Code, particularly the element of faith, which is defined, ultimately, with respect to the Holy Spirit: The All-encompassing Spirit. It is no coincidence that Simon was designated “Peter” on the occasion of the first profession of faith by a just man, considering that the “Rock” is the culmination of the subject of faith.

The Holy Spirit is the consummate subject of faith: the epitome of God’s Word. Hence, Jesus declared that all sins will be forgiven humanity—even the sin against the Father, and the Son as well—except the sins against the Holy Spirit, the Spirit of Truth. Thus, the only unforgivable sin is that against the Embodiment of Faith: The Holy Spirit*. The Cryptogram, indeed, identifies faith as the prime component of the fundamental key to the Kingdom of God, by its portrayal of the Grand Law; it illustrates the necessity of the primacy of faith to Divine Justice, the Grand Key. As the keeper of these keys, the Holy Spirit is the Standard of Truth, the Final Arbiter of Divine Justice, with Divine Authority to bind and to loosen on Earth and in Heaven. This attribute of the Holy Spirit is depicted in the Cryptogram by the vector-arrows: On surface-b, it portrays those things which are bound by truth, and on surface-a, those which are loosed by falsehood.

Due to the mysterious nature of the Rock, the Holy Spirit, and subterfuge by the Devil, the above allegory by Jesus was misconceived. The passage was interpreted, literally and arrogantly, to imply that Simon Peter was given complete Spiritual Authority over God’s people, including Divine Powers to bind and to loosen, on Earth and in Heaven. In time, this assumed authority became institutionalized by its delegation to Peter’s successors, in a process that came to be known as sacred tradition. Eventually, sacred tradition was elevated by these shepherds to equal status with the Word of God; in some instances, it acquired the significance of the proverbial tail wagging the dog. The Holy Spirit was seen as the shepherds’ instrument for exercising this Divine Powers and ensuring their freedom from error. This deviation led to the creation of erroneous doctrines that lack any basis in truth. Some of these will now be discussed.

The Dogmatic Constitution on Divine Revelation

The doctrine on Divine Revelation was founded on the shepherds’ twin claim to sacred tradition and scriptural erudition.

As to scriptural erudition, the shepherds’ claim that knowledge of both the language, and social context of the scriptural authors are necessary for a deep understanding of the author’s intentions; even though the Living Word is universal and essentially valid for all times and circumstances. And having presumed the guardianship of these Sacred Texts, they view themselves as the only authorized interpreters of these texts.

On the basis of these claims, the shepherds reserved to themselves exclusively, the authority to teach and interpret the Word of God; guaranteed, they assume, of freedom from evil and hence error, by virtue of the Holy Spirit. To maintain and advance this prerogative amongst their members, they recommend frequent reading and meditation of the Scriptures to the clergy. Thus, the clergy will be better equipped to feed the “regurgitated” material to the flock, whom they assume are spiritually immature, and ignorant**.

The shepherds’ approach to this doctrine is akin to a military operation where officers are trained with actual weapons, while the enlisted soldiers receive training with simulated arms due to safety concerns for the new recruits. Consequently, the training period for the recruits was extended to build their confidence. However, the mere presence of the army tipped off the enemy, who swiftly launched an assault on the ill-equipped and unsuspecting camp. Overcome by panic and a lack of confidence, some recruits surrendered to the enemy, and the others were vanquished. The seasoned enemy, intent on asserting dominance, then focused on the small group of commanding officers who were away from the front line. The camp fell into enemy hands, and the soldiers, unable to defend themselves in hand-to-hand combat against the formidable foe, were overwhelmed. Ultimately, the decision to use simulated weapons in training proved futile.

Are these shepherds wary of the lay uses of the Scriptures because of possible misinterpretation? In that case, it need be pointed out that the Living Word is experienced uniquely by each pilgrim in its daily living. The interpretation of Scriptures is accomplished by the Holy Spirit, directly or indirectly, through a pilgrim’s conscience. Hence, the promise was made in Scriptures: “I will put my laws in their minds and write them in their hearts” (Hebrew 10:16; 8:8, 10; Jeremiah 31:33).

If the Word of God, already in the hearts of pilgrims, is to mature and produce fruit, it must be nourished progressively, first with milk, and then with solid food. For as Paul noted: “Everyone who lives on milk alone is ignorant of the Word that sanctifies, for he is a child” (Hebrew 5:13).

The Institution of Confession

The doctrine of confession requires believers to confess their sins to a cleric in order to obtain forgiveness. This is also referred to as the sacrament of penance. To support this doctrine, the shepherds cite Jesus’s statement to the apostles following their reception of the Holy Spirit: “Whose sins you forgive, they are forgiven and whose sins you retain, they are retained” (John 20:22-23), implying that it was addressed to the apostles and their successors, exclusively; however, it is actually applicable to all believers who are endowed with the Holy Spirit. The powers conferred on the apostles, on that occasion, were concomitant with the mini spirits (mini structures) they had just received (See “The Miniature Structures” in Blog Post 13).

Although the apostles were the first to experience the outpouring of the Holy Spirit, following Jesus’s resurrection and ascension, they were not the only ones to be so blessed (cf., Acts 8:14-17). These mini spirits with their associate powers are accessible equally to all deserving pilgrims, through the Spiritual Structure.

Reference was made also to the powers to forgive sins, in another scriptural passage, in connection with Jesus’s teaching on fraternal correction (Matthew 18:18). In that instance, the power to forgive sins was conferred not to an apostle but to a hypothetical pilgrim. The reference to the Church, in that passage, related to a larger number of witnesses. Paraphrasing that passage by Jesus: Try settling an issue one-on-one first with your brother who sins against you : if that fails, bring him before two or three witnesses; if that fails, bring him before a larger group: the Church; and if that fails, treat him as “you” (not the Church) would a Gentile or a tax collector: “For whatever you bind on Earth shall be bound in Heaven, and whatever you loose on Earth shall be loosed in Heaven (Matthew 18:18)”.

The powers to “bind and to loosen” in this reference related to the microcosmic constituents of the Powers inherent in the Mother Structure—the All-encompassing Spirit—portrayed by Jesus’s allegory of Peter (Matt. 16:18-19) which is depicted by the Cryptogram, the Emblem of the Holy Spirit. The former passage related to a pilgrim’s exercise of the powers granted it by virtue of having received the Holy Spirit (Matt. 18:18), whereas the latter made reference, allegorically, to the inherent Powers of the Holy Spirit incarnate (Matt. 16:19). The Holy Spirit’s Powers in these two passages reflected the Structure’s fractal property: Its mini structure/Mother Structure self-similitude. Hence, identical phraseology was used in both passages even though they represented two modes of the Holy Spirit’s Powers: Its particular and Universal Powers.

The shepherds’ assumed authority for instituting the doctrine of confession were an attempt to expropriate the Holy Spirit’s Powers, resulting from their misconception of Jesus’s allegory of Peter. The basis for this authority has now been discredited.

The shepherds, offer several reasons for the “sacrament of penance”: firstly, it provides the faithful with opportunities for the examination of conscience; secondly, the penance imposed at confession serves to atone for the sins committed, and to deter the faithful from committing sins in the future; and thirdly, the faithful receive absolution of their sins from the prayer offered by the cleric.

This practice gives the false impression that it is sufficient to examine one’s conscience on isolated occasions, instead of emphasizing the need for constant watchfulness. Even though not all may achieve this ideal goal, it is, nevertheless, the responsibility of the shepherds to encourage pilgrims to strive for it. A contrite heart, and a sincere desire to forsake sins are more important requisites for the forgiveness of sins than the penance imposed by the cleric However, the converse may be inferred from the sacrament of penance. A complacent pilgrim may view the sacrament of penance as the only requirement for total absolution, in which case it may remove the inhibition to sin, and possibly incite one to give in to temptation: “I will indulge myself now and confess later”. The Scriptures teach that one is forgiven in the measure one forgives others; the institution of confession does not project this view (Matt. 6:12; 18:21-35; Luke 11:4; Sirach 28:2).

Confession, in of itself, does have positive spiritual value. As attested in Scriptures:

He that covers his sins shall not prosper; but whoso confesses and forsakes them shall receive mercy (Proverbs 28:13).

It is the institution of confession that is detrimental to the soul, as it impedes spiritual growth. If a pilgrim sins against anyone, he or she should confess the sin to the victim or to a fellow pilgrim(s), with a clear conscience as one’s goal; it does not have to be to a cleric.

Idolatry

Over the years, the successors of Peter introduced images into the house of God; they promote their veneration by selling candles to worshipers, encouraging them to light the candles while kneeling in supplication before those images. Such cults are contrary to the will of God. Even though the Natural Israelites had been instructed once to look at a molten image, a seraph serpent, in order to be healed, it should not be construed that such a practice continues to be valid (Num. 21:4-9). Hezekiah later destroyed the molten image (2 Kgs. 18:4). Rather, God relates to each generation according to its developmental level. Although the incident of the seraph serpent had been permitted at that primitive stage of man’s knowledge of God, such a practice is now loathsome to God, in light of the revealed knowledge of the Holy Spirit. Moreover, notwithstanding the fact that God gave instructions for building the ark, and allowed its veneration, He later indicated His disapproval of such practices:

And it shall come to pass, when you become multiplied and increase in the land, in those days, says the Lord, they will no longer say: “The ark of the covenant of the Lord.” It will no longer come to mind, nor will they remember it, nor will they visit it, nor will it be made anymore. (Jeremiah 3:16).

Jesus reinforced this teaching: 

But the hour is coming, and is here now, when the true worshipers shall worship the Father in spirit and truth; for the Father seeks such to worship Him. God is a spirit, and they that worship Him must worship in spirit and truth (John 4:23-24).

It becomes clear from the trend in Scriptures that God has, gradually, been leading humanity away from physical forms of worship toward a more spiritual one. Although God created humanity in His own image and likeness, He nevertheless placed humans in a natural realm, while He is pure Spirit. He expects pilgrims to seek Him out. In order to succeed in this, one must transpose oneself from a predominantly natural state to a spiritual one. Consequently, any divine service that lays emphasis on physical means of worship is a regressive one.

The pagans, who worship idols, believe that their images represent higher spiritual beings. This practice is not unlike what the shepherds promote. It is inexcusable for anyone to argue that the practice of worshiping God through an image is an expression of faith. To do so implies that the pagan is also expressing its faith rather than practicing idolatry.

Papal Infallibility

It is declared that whenever the pope pronounces a statement on matters of faith or morals, either separately or in conjunction with the body of bishops, he does so, infallibly. However, historical facts do not support this dogma. For instance, prior to Copernicus and Galileo, the shepherd’s sanctioned view of cosmography, as elicited from Scriptures, was that the “rising” and “setting” sun revolved around the (stationary) Earth supported by pillars (cf., 1 Samuel 2:8; Psalms 75:3; Job 9:6-7). They have since reversed position on this, and publicly apologized for hounding Galileo for his heliocentric belief: clearly admitting error. Even so, the shepherds continue to assert papal infallibility arguing that such rebuttals are merely the inevitable outgrowth of human knowledge and history playing out, and that they have no bearing on the substance of papal infallibility. It is disingenuous for these shepherds to claim supernatural powers which assumed foresight upstream of history, and then to dissemble when historical events unfolded differently. It begs the question: How does this dogma aid in feeding the flock? (Jesus’s persistent command to Simon Peter—John 21:15-17.) Indeed, it is a lot harder to discern the role of this dogma in feeding the flock than it is to see in it a virtual sheepdog that serves to control and ensure compliance of the flock. Rather than apologizing publicly for the unjust treatment of Galileo, the shepherds’ righteous action should have been to renounce papal infallibility, and thus honor him as an agent of light who contributed to exposing the fallacy of this dogma. Truth should matter; and religion absent truth is amoral. Ominously, the pillar on which this dogma stood has crumbled.

Celibacy

As a condition for initiation into religious life, celibacy has been mandated by successors of Peter. It is argued that marriage would interfere with clerical functions, and that celibacy is a way of consecrating oneself to God. Although Jesus remarked about those who renounce marriage of their own free will for the sake of the Kingdom (Matthew 19:12), He did not require it of His apostles, as there is evidence in Scriptures that some of the apostles were married including Simon Peter***. Paul’s preference for celibacy was influenced by his incorrect expectation of the impending Parousia.

This is what I mean, brothers, the appointed time has grown very short; from now on let those who have wives live as though they have none, and those who mourn as though they were not mourning . . . I want you to be free from anxieties. The unmarried man is anxious about the affairs of the Lord; but the married man is anxious about worldly affairs, how to please his wife, and his interests are divided. And the unmarried woman or girl is anxious about the affairs of the Lord, how to be holy in body and spirit; but the married woman is anxious about worldly affairs, how to please her husband. I say this for your own benefit . . . to secure your undivided devotion to the Lord (1 Corinthians 7:29-35; 1 Thessalonians 4:16-17).

Even so, he recognized that the decision to marry is a pilgrim’s prerogative:

If anyone thinks he is behaving improperly toward his virgin, if she is beyond puberty, and his needs require him to, let him do what he will; he does not sin; let him marry (1 Corinthians 7:36).

Marriage, as an ordained institution of God, could also serve as a stabilizing factor to a pilgrim in its service to the Divine. Is it just to deny a pilgrim the right to a personal decision? The doctrine on celibacy does not give one the latitude to serve as a cleric and be married at the same time. In effect, it is restrictive and therefore contrary to what Jesus meant with regard to freely renouncing marriage. The individual who decides to forego marriage because it has no other option if it desires to serve as a cleric has actually been denied the opportunity to exercise its other God-given right; such a one has not chosen freely. Paul’s prophecy has been fulfilled which said:

The Spirit expressly says that in later times some will depart from the faith by giving heed to deceitful spirits, and doctrines of demons, through the pretensions of liars whose consciences are seared, who forbid marriage, and command abstinence from foods♠, which God has created to be received with thanksgiving by believers who know the truth. For every creation of God is good, and nothing to be refused if it is received with thanksgiving (1 Timothy 4:1-4).

Titles and Honor

While the flock of Peter’s successors refer to God as our Father, in the Lord’s Prayer, they address the pope as our Holy Father; even though Jesus specifically warned against such human exaltations:

As for you, do not be called rabbi; you have but one teacher, and you are all brethren. And call no man on Earth your Father, for you have one Father, who is in Heaven. Do not be called master, for you have one Master, the Messiah. The greatest among you must be your servant; whoever exalts himself will be humbled, and whoever humbles himself will be exalted (Matthew 23:8-11).

Clearly, this is a defiant act. Apparently, they see no limitations to their presumed spiritual empowerment, even to defying Jesus: a usurpation of Divine Authority. Paul, indeed, prophesied about this lawless one who exalts himself above God (2 Thess. 2:4), and resorts to his fictitious appellation of Peter—the Divine Title—as the source of his authority. Can one be holy by virtue of an office, or is holiness the state of upright living? Simon Peter, moved by the Holy Spirit, said:

Of a truth, I perceive that God is no respecter of persons, but in every nation, he that fears Him and acts righteously is acceptable to Him (Acts 10:34-35).

Therefore, one’s holiness comes not by virtue of one’s station in life nor can it be judged by humans; rather, it comes from righteousness, through obedience to the Holy Spirit.

The successors of Peter also allow and even expect the faithful to kneel and kiss their rings in homage. When Cornelius knelt before Simon Peter himself, Peter responded: “Stand up: I am only a man” (Acts 10:26).

Canonization and Adoration of Saints

The popes also engage in the exercise of judging and choosing from among its deceased faithful, those who had led exemplary lives worthy of being declared saints in a process known as canonization. The ultimate criterion for canonization is that at least two verifiable miracles must be attributable to a candidate for sainthood. Upon the shepherds’ approval of a candidate, the title of “saint” is conferred on the individual, declaring him or her worthy of veneration; a calendar day is then assigned for that purpose. Furthermore, relics, photographs, and other images of these “saints” are offered for sale and promoted to the faithful, with the implication that through association with such artifacts, the faithful could petition the saints, who would likely intercede with God to fulfill their various wishes, even including healing them of ailments. There are, currently, commercial tourisms focused on visits to “miraculous sites” associated with particular “saints”; these are not just superstitious beliefs, but they are downright idolatrous. And by approving one candidate for sainthood while rejecting another, the shepherds are engaging in discrimination as well. 

The shepherds have tried to distinguish canonization from Divine Judgment by arguing that the pope does not make anyone a saint, but only acknowledges what God has already decided. This is, however, a false distinction, since human judgments are still involved in their determination of God’s decisions. The shepherds cannot read the minds of people, let alone the mind of God (c.f., 1 Sam. 16:7). They do not have all the facts, nor direct communication from God. As humans, their judgments can only rely on external evidence—miracles; such evidence are not immune to ignorance, sentiments, and illusions.  A particularly outstanding exhibition of folly by these shepherds, in this regard, is illustrated by the canonization of Lucifer incarnate—Pope John Paul II—who was canonized in 2014 by Pope Francis. (See Update on the Interpretation of the Third Secret and the “Interpretation of the Third Part of the Secret of Fatima” in Appendix B.) 

Instead of engaging in the selection, characterization, and adoration of individuals, the focus should have been on God’s revelation through them. In this way, members of the Church would gain knowledge and understanding of God’s Plan in the mystery of the Holy Spirit. Another Paul’s prophecy has been fulfilled which said:

For the time is coming when people will not endure sound teaching but having itching ears they will accumulate for themselves teachers who suit their wishes; and they will stop listening to the truth and turn to fables (2 Timothy 4:3-4).

Putting a Price on God’s Gift

Mass is the principal means of worship for these shepherds and their Christian denomination; it is a ritual led by clerics involving the lay faithful in their celebration of Jesus’s Mission as the anointed, cosmic, Sin-offering Goat. Mass is usually celebrated once a day, but multiple times on Sundays and on special occasions. During mass a collection plate would usually be passed around enabling celebrants to make free-will contributions for the upkeep of the Church. According to this denomination’s doctrine, the “fruits of the Mass” give rise to forgiveness of sins for the living as well as the dead, among other benefits. They categorize the “fruits of the Mass” into “general fruits”—which apply to all participating celebrants (or the general public), and “special fruits”—reserved for specific intentions of some members. For the benefits of “special fruits”, the faithful are required to pay a fee—a fixed amount—that would help channel the prayers of clerics to the Divine for the special intentions of payers; those intentions may include remission of the sins of a deceased loved-one, healing of one’s ailments, success at work, et cetera. The same mass may fulfill both types of fruits of the mass.

This doctrine implies that the benefits of “special fruits” are accessible in exchange for money. When Simon, the magician, offered Peter money in return for the power of the Holy Spirit, Peter responded: “May you and your money perish, because you thought that the gift of God can be purchased with money” (Acts 8:20).

The shepherds argue that the fixed charge for mass intentions is merely a stipend and serve to fulfill the scriptural admonition: “the laborer is worth his wage”. However, assessing a fixed amount of money for a service is tantamount to establishing a price for that service; but requesting a donation for a service is a different matter. Consider this scenario: Since all celebrants at the same mass may derive the “general fruits”, would “buyers” of the “special fruits” who also participate in the same mass be entitled to additional benefits by virtue of their payments? If so, then the grace of God is being offered for sale; and if not, then the shepherds are engaging, technically, in fraud. 

If one can truly remit the sins of another for a price, then salvation would be up for sale and the rich would have an edge in that scheme. This is contrary to the scriptural teaching which said that everyone will be rewarded on the merits of its own actions (Roman 2:6; Psalms 62:12; Prov. 24:12). This scriptural teaching was implied obliquely also in the parable of the “Rich man and Lazarus” (Luke 16:19-31).

The Apostacy Prophesied is Now Revealed

To the extent the foregoing doctrines are human concoctions with no basis in truth, they impede inner vision and spiritual growth: serving merely as shackles and leashes for reining in the flock to ensure their spiritual compliance. Through such institutionalized doctrines, the shepherds limit, and control the consciences of pilgrims. Thus, instead of tuning in directly to the Divine Signal, the pilgrims find their communication links interposed by these shepherds. As a result, many are being led astray.

Although Jesus enjoined Simon Peter to feed the flock, he did not empower him to fashion shackles and leashes—to bind and to loosen, as these shepherds’ have claimed (John 21:15-17).

Jesus had a subtle vision of this later, cosmic betrayal in the name of Simon Peter, which transcended the archetypal, incidental one before His death (Matt. 26:69-75; Mk. 14:66-72; Lk. 22:55-62):

Simon, Simon, behold Satan has asked for you to sift you like wheat (Luke 22:31).

Recall that it is in the fictitious name of Peter (that is, the Rock: The Divine Title) that these shepherds promulgated unrighteous laws by which many are being led astray.

Hitherto, lawlessness had been at work under the Seal of Secrecy—the Mystic Rock—through the usurpation of Divine Authority, in the name of Simon Peter. Now, the “Seal“ (that is, the Rock) has been “lifted”, and its true identity revealed: the Holy Spirit. (“Lifted” here connotes “exalted” as well—cf., Isa. 52:13.) Paul warned against this deception, and prophesied the apostacy; substitute “conceals” for “restrains” in the following passage:

Let no one deceive you by any means, since the mass apostacy has not yet occurred, nor the man of lawlessness been revealed [the pope] —that son of perdition who opposes and exalts himself above all gods, or object of worship; so that he seats himself in the Temple of God [Mount Zion], declaring himself to be God. Do you not remember when I was still with you, how I used to tell you about these things? You know what [conceals] him now so that he may be revealed in his time. For the mystery of lawlessness is already at work; only He [the Rock] who now [conceals] him will do so, until He [the “Cover“ that is, Rock] is taken out of the way [i.e., “lifted” or “exalted”] ♦. And then the lawless one will be revealed, whom the Lord will slay with the breath of His mouth and destroy by the Manifestation of His [Presence] . . . (2 Thessalonians 2:3-12).

Inasmuch as the Lawless One is the false lawgiver, and the impersonator of the Holy Spirit, the Rock, who is the Consummate Christ, he is the False Prophet, and the Chief Anti-Christ. Like Nebuchadnezzar, the mythical king of Babylon, he (the pope) has turned into a beast. Indeed:

Fallen, fallen is Babylon [Rome] the great! She has become the habitation of Devils, and the hold of every foul spirit, and a cage of every unclean and abominable bird. For all nations have drunk of the wine of her lewdness, and the kings of the Earth have committed fornication with her, and the merchants of the Earth have grown rich from her wealth and wantonness . . . Depart from her my people lest you take part in her sins; lest you share in her plagues . . . for by her sorceries were all nations deceived . . . (Revelation 18:2-24; 17:1-18; 14:8-11)

Other Matters of Concern to Church Unity

Fund-raising

Although material resources are necessary for the Church to accomplish God’s work on Earth, discretion and moral judgment must be exercised in raising funds, as the end goal does not justify the means. Unfortunately, some churches employ questionable methods.

In every respect, the Church should act in a manner that reflects Her position as the moral conscience of society. Yet, some churches employ gambling as a fund-raising means, when even some secular sectors of society question its morality: recognizing its potential, negative influence on people. If this practice is prompted by the need for additional funds, then those concerned should consider other methods that would provide a useful service.

Some preachers use unscrupulous means to appeal for money, via the electronic media with which they build empires for themselves. They maintain a high lifestyle at the expense of donors. While the eventual rewards for clerics are indeed great, so too are the expectations of the office. The clergy will be accountable for whatever is entrusted to it. Once a commitment of service is made to God, it should be without compromise; the Scriptures affirmed:

No man having put his hands to the plow and looks back is fit for the Kingdom of God (Luke 9:62).

Church leaders should act responsibly by not embarking on unnecessarily expensive projects, on the basis of estimated donations. If costs begin to overrun budgets, sincere and honest appeals should be made to members for additional funds; however, should donations still fall short, and all other honest, fund-raising means are exhausted, the leaders should accept the situation as God’s will, and consider ways of eliminating or cutting down some projects. Human beings do not trim flesh in order to fit the body into shrunken clothes, rather they tailor the clothes to fit the body. By the same token, Church leaders must not compromise the Word of God in order to accommodate their programs.

Members of the Church, for their part, should contribute to the Church generously and freely, according to their means. However, keep your works of charity a secret: “For the Lord who sees in secret shall repay you (Matthew 6:4).

Significance of the last super

Following God’s pattern of using historical events involving the Natural Israelites to teach humanity about significant spiritual events in the New Era, the feast of Passover was a prelude to Jesus’s institution of the Last Super, the Eucharist. In the New Order, Jesus was the Lamb through whom humanity’s potential for salvation was effectuated. As in the Old Passover (where the Israelites were liberated through the blood of a lamb), this new spiritual freedom was won through the blood of the Lamb. Just as Passover marked the beginning of Natural Israel as a nation, the Eucharist commemorates the birth of Spiritual Israel. Similar to the Old Covenant Passover, the Last Supper was instituted by Jesus on the night before the beginning of the spiritual freedom of the New Israelites. To pilgrims, therefore, the Eucharist supersedes the Old Covenant Passover.

In order to deemphasize the natural aspects of the old event, Jesus left out many of the rituals and observances of the Old Passover. This newly instituted event retained only two symbols from the past: the unleavened bread, and the wine. Both of these represent the Sacrificial Lamb of the New Order. Food is essential to physical life, and bread, as a staple, is used in connection with Jesus to symbolize His importance to the spiritual well-being of pilgrims. Wine, on the other hand, is used to uplift the human spirit. Its association with Jesus in the Eucharist, reminds pilgrims that those who partake of it are being spiritually uplifted. The communion of bread and wine by the Church, is an expression of its members’ willingness to share in Divine life through the Holy Spirit.

Similar to the Old Covenant Passover, the Eucharist has two segments:

1. The sacrificial offering of the Paschal Lamb—the bread and wine, and
2. The partaking of the Paschal Meal.

Jesus attested to the significance of the Eucharist as a sacrifice, when He used separate symbols to depict His body and blood, an indication that His blood would be shed from His body, just as the paschal lamb of Passover. He also communicated that the Eucharist is a meal, when He gave the bread and the wine to His disciples to eat and drink:

And He took bread and gave thanks and broke it, and gave it to them, saying: ‘This is my body which is to be given for you: do this in remembrance of me’. He did the same with the cup, after eating, saying: ‘This cup is the New Covenant in my blood, which will be shed for you’ (Luke 22:19-20).

Note that He said to observe this ceremony in remembrance of Him.

Following the Old Passover precursor, the observance of the New Passover should be once a year. This is necessary for balance in perspective. The fundamental (as distinguished from the cosmic) significance of the Events at Calvary, which the Eucharist commemorates, derives from its immediacy to each pilgrim: as a universal model of self-sacrifice necessary for self-realization.

It is evident from the foregoing discussion that the bread and wine of the Eucharist were meant to be symbols for the Spirit of Jesus, that is, the Word of God. Jesus also indicated He was speaking hyperbolically, when He talked about eating His flesh and drinking His blood:

It is the Spirit that gives life; the flesh profits nothing; the words that I have spoken to you are Spirit and life (John 6:63).

In essence, the life-giving Spirit is received, not from the ceremonial bread and wine of the Eucharist, but from living life according to one’s divinely appointed nature and circumstances, in accordance with the Grand Law of God. Thus, the uniqueness of the Divine is expressed in the pilgrim.

It is, therefore, incorrect to refer to the mystery of God in terms of the bread and wine of the Eucharist changing into the exact body and blood of Jesus. Jesus, Himself, distinguished His original sacrifice from any future reenactments when He said to do so in remembrance of Him. The Eucharist is not a form of sorcery; but some worshipers have turned it into one, by their rituals, magical attributions to the rituals, and in some instances, unintelligible incantations.

Jesus sought in many ways to de-emphasize the ritualistic aspects of worship. In one case He cited the passage from Hosea:

For I desire mercy, and not sacrifice, and knowledge of God more than burnt offerings (Hosea 6:6; Matthew 9:13; 1 Samuel 15:22).

In another, He taught:

If you bring your gift to the altar, and there remember that your brother has something against you, leave your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift (Matthew 5:23-24).

Through these passages, Jesus made it clear that one’s way of living is more important than the ritual of the Eucharist.

Unfortunately, some believers perceive the Eucharist erroneously as the central focus of worship. Although the Eucharist signifies the spiritual meal for the pilgrimage (comparable to the manna of the natural Israelite), it is meaningful if a pilgrim adheres first to the Word of God in its daily life. In essence, the entrée consists of doing one’s duties in life, through adherence to the Word of God, which then entitles a believer to the dessert: the Eucharist. When members of the Church offer Jesus in the Eucharist, they are, in effect, offering their own sufferings in life to God, provided they first commit their lives to God’s Will:

I beseech you, therefore, brethren, by the mercy of God, that you present your bodies as a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not conform to this world’s; but be transformed by the renewing of your mind, that you may judge what is good, pleasing, and perfect will of God (Romans 12:1-2).

Ordination of Women

Although Jesus chose an all-male group of apostles, He did not suggest barring women from proclaiming the Gospel message. His choice of apostles was based on the social traditions of the region and time and was not intended to convey a teaching. Nevertheless, the clergy, for the most part, has continued to exclude females from their ranks.

In attempting to discern the Will of God, it is important to distinguish between the Ideal law of God and the natural ones. The Ideal law of God is spiritual, reflecting Its Supreme Holiness, and transcending the natural. The Natural law, on the other hand, is based on social the norms, and values of humanity. For example, in earlier times, the Natural law of Moses commanded abstention from certain kinds of food in order for his compatriots to remain sanctified; however, in later times, Jesus improved upon this teaching:

There is nothing from without a man that entering into him can defile him; but the things which come out of him are what defile him (Mark 7:15; Matthew 15:17-20)

While the Natural law is subject to change, the Ideal law remains constant. Any law that is based on natural differences is less than ideal. The Ideal law is epitomized by the golden rule: “Do unto others as you would have them do unto you” (Matthew 7:12; Luke 6:31; Tobit 4:15). This reflects the transcendence of God’s Commandments over human differences. At the time of the apostles, however, the world was neither spiritually nor socially ready to accept the equality of all humans before God. This is evident from Paul’s directives to the Church community:

Let the women learn in silence with all submissiveness. And I permit no woman to teach, or to have authority over men, but to be silent. For Adam was formed first, then Eve. And Adam was not deceived, but the woman having been deceived became a transgressor (1 Timothy 2:11-14; 1 Corinthians 14:34-38).

According to these passages, women should not be ordained as clerics. However, excluding someone, because of their gender, from a position that would afford them the opportunity to serve God most effectively is prejudicial and, therefore, violates the golden rule. Paul, himself, attested to the fact that all people are equal before God:

There is neither Jew nor Greek, there is neither slave nor freeman, there is neither male nor female: for you are all one in Christ Jesus (Galatians 3:28; Colossians 3:11).

As such, women ought to be granted equal opportunities for serving God and attaining positions in the Kingdom of God, particularly since each individual will be judged on the merits of its own actions. The world has made considerable social progress since the time of the apostles and should be ready for another step forward toward Ideal Justice.

Equality of All People

The human condition, in terms of potentiality and destiny, is an imperfect one. The physical variety within the human race is an expression of this imperfection. The challenge to pilgrims, from the spiritual perspective, is to transcend these physical limitations, in accordance with Divine Justice, both from within and without the self, in one’s daily living. The only spiritual difference of any consequence is that between the just and the unjust, and this is judged by God according to one’s actions and thoughts based on faith. A wise pilgrim should always strive to look beyond the physicality of humanity, in order to identify with truth and justice. Evil, however, seeks to take advantage of humanity’s imperfections in its struggle against truth and goodness; its influence is evident in the apartheid policies of some governments and institutions. Echoing Isaiah:

Woe to those who decree unrighteousness and who write unjust laws, which they have prescribed. To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless. And what will you do in the Day of Visitation, and in the desolation which shall come from afar? To whom will you flee for help? And where will you leave your glory? (Isaiah 10:1-3).

All those who look away while injustice is being committed are equally guilty and will meet with the same fate.

Contraception

Sexual intercourse is a prerogative of married couples. However, it should be regarded as a fringe benefit rather than the primary wage of marriage. As with most things, overindulgence in sex amounts to abuse. The primary purpose of sexual intercourse is reproduction. But, if for some justifiable reason, a couple decides to defer reproduction even by artificial means, they should be able to do so, within the limits of a truthful conscience. In any case, restraint should still be exercised.

Abortion

To grapple with the issue of abortion morally, it will be necessary to articulate the purpose of life on Earth; and this can be inferred from an element of the article of faith (in Blog Post 8): From the Supreme Godhead humanity came into existence by imperfection, and thus have fallen (from Mount Zion); and to Him all must strive, freely, to rise and thus return: to Perfection (at the Godhead). And so, life on Earth offers humanity, as individuals, the opportunity to transform oneself into the Divine essence; it is where a person can be forged into a god. The spiritual transformation of a soul begins with the acquisition of inherited traits from two parents: the intrinsic element of Divine Justice (see Cosmic Law—Blog Post 9). From the perspective of righteousness, discussion on abortion must relate to these inherited traits.

And so, consideration should be given to the circumstances surrounding the acquisition of these inherited traits when making critical decisions regarding abortion. For example, if the life of an expectant mother is threatened by her pregnancy, abortion would be necessary; and where there is evidence that an unborn child will have considerable probability of mortality, abortion would be justified, also; however, in the special case where morbidity is anticipated, and evidence clearly indicates significant, mental impairment, abortion would be morally justified, as well. The mental component of a person is an essential element of his or her spiritual being necessary for one’s pilgrimage on Mount Zion; with it, one can accent to faith and act in service to the Divine. (Therefore, by implication, a life inflicted with schizophrenia from childhood is a no-fault life lived; a life lived as though it never existed.)

Life on Earth begins with the conjugal union of a man and a woman, with each partner contributing half of the offspring’s traits. For a wholesome human union, consent, trust and respect are presumed if the woman, charged by nature to serve as a vessel for the developing fetus, is to fulfill her holy mission. Rape is a violation of these binding spiritual qualities. In effect, the victim of a rape is being forced to donate a part of herself to an unholy union. As such, pregnancy resulting from such an act entitles the aggrieved party to an abortion. The same holds for childhood pregnancy as a result of an incest.

For all other reasons one may seek abortion, such as unexpected pregnancy, financial limitations et cetera, it should be noted that abortion is a radical measure to a preventable problem. If appropriate preventive measures are taken, under justifiable circumstances, and pregnancy still occurs, a believing couple should accept the situation as God’s will. Any informed person who subscribes to righteousness must recognize that the issue of abortion concerns the termination of life. The Spirit that sustains natural life is also present in a fetus at conception, and since all life belongs to God, no one has the right to claim it, outside of the exceptions articulated above.

Beware of single-issue religionists, who would use anti-abortion advocacy much as spice is used to camouflage the stench of rotten meat.

Homosexuality

Homosexuality is an act serving no other purpose than the lustful pleasure of the flesh:

Therefore, brothers we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die; but if, through the Spirit, you put to death the deeds of the body, you will live (Romans 8:12-13).

In this day and age, some proponents attribute homosexuality to biological causes, and conclude thereby that the indulgent party cannot be guilty of satisfying a natural urge. The same argument is, sometimes, made for both rapists and kleptomaniacs. Yet, no one questions that rape and thievery are crimes. (This is not to say that in levying sentences for civil offenses, extenuating circumstances should not be given consideration.) The significant point is that an act is, by its very nature, either right or wrong. The degree of the particular act, righteous or sinful, is a different matter, and it is judged by God.

That is not a fair comparison, you say, since homosexuality is a loving act between consenting adults (and should, therefore, not be a sin), whereas rape and thievery are injurious to others. If that were so, then a secret, adulterous union between two heterosexual adults would not be a sin; and neither would wife swapping. The Law of God, though, is on a higher plane! (See Romans 8:5-13; Ephesians 5:3-17).

The fact is that burdens are thrust upon all, in various forms, both innately and from without. Thus, the Chance component of Absolute Justice is also at work; one is expected to accept, by faith, the evil with the good in life, as Fate apportions it (see “The Grand Law and the Cosmic Law”—Blog Post 9). A believer is not at liberty to balk at the challenges of life.

However, one must acknowledge too that the need for companionship is integral to humanity. Consequently, there is nothing inherently wrong with a platonic bond tween same-sex couple. This distinction is relevant because of the challenges presented to such couples by civil society. Because celibate, same-sex unions are not currently recognized everywhere, legitimate legal rights accorded heterosexual couples are denied to same-sex couples: This is unjust.

Appeal For Church Unity

The schism within the universal Church today is evidence of Her incomplete spiritual development. As the manifestation of the Holy Spirit, the Church should reflect the unity which is inherent in the Spirit. Paul so noted in his appeal to pilgrims:

With complete humility and meekness, with long-suffering forbearing one another in love, endeavor to keep the unity which has the Spirit as its source, and peace as its bond. There is one body and one Spirit [depicted by the Cryptogram], just as there is one hope given all of you by your calling, One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in all (Ephesians 4:2-6).

This is not a unity that is based on a uniform outlook in life, but one that is bound by Absolute Truth—the Holy Spirit—who allows for the diversity of human potentials and destinies.

As members of God’s household, who are in the flesh, the Church on Earth needs a natural, unified organizational structure through which God’s Plan can best be fulfilled in the Holy Spirit. The administration of this Church should rest primarily, but not entirely, with those who dedicate their lives for this purpose: the clergy; however, the faithful should not submit slavishly to the clergy. Rather, as freeborn citizens of the Heavenly Kingdom, pilgrims should search actively for truth and live by it; each member relying ultimately on its cultivated conscience for guidance. The clerical office merely affords a pilgrim the opportunity for total dedication to God. Those who dedicate their lives, with grace, in service to God—within and without the clergy—deserve to be treated with honor and respect within the community and will be rewarded in good measure.

Religious appointments must not require the approval of governments, as is presently the case with some groups. Inasmuch as the Church appreciates the cooperation of all governments, interference by them in Church matters, whether or not in good faith, must be discouraged. Such meddling can only hamper unity within the Universal Church.

In order for unity to be realized, all should work from a common ground: the Word of God. The obstacle to unity is rooted in erroneous human doctrines. Therefore, submit to the exhortation:

That henceforth we may no longer be children, tossed here and there, and carried about by every wind of doctrine, by the sleight of men, by [their] craftiness and deceitful wiles. Rather, let us speak the truth in love, and grow up in all things, into Him who is the head, Christ: through whom the whole body, joined and knit together by every joint with which it is supplied, when each part is working properly, makes bodily growth and builds up itself in love (Ephesians 4:14-16).

Since God’s Ultimate Plan is more evident now than ever before (through the revelation of the Cryptogram), believers should arouse themselves to the urgency of this matter and prepare to accept the Truth. To repudiate truth simply on the sentimental grounds of tradition, or other provincial attachments would clearly not be commensurate with the sublimity with which God should be revered. If truth rests with God, then reason must always prevail. Paul’s passage exemplifies this appeal to the universality of the Divine:

One of you says, I am of Paul, another, I belong to Apollos; and I of Cephas; and I of Christ. Is Christ divided? (1 Corinthians 1:12-13).

For while one says: ‘I am of Paul’; and another: ‘I am of Apollos’, are you not merely human? Who then is Paul? And who is Apollos? Servants through whom you believed, as the Lord has assigned to each. I have planted, Apollos watered; but it is God that made it grow. Now he who plants, and he who waters are one, and each one will receive his own reward according to his own labor. We are coworkers with God, while you are His cultivation, His Building [the Apparent Structure] (1 Corinthians 3:4-9).

So, let each member of this Spiritual House abandon its provincial allegiance, and unite under the banner of a Universal Church, with Truth in God as the binding force. As the Scriptures certify: a household split into factions cannot stand (for long) [Matt. 12:25; Mk. 3:25; Lk. 11:17]. Human traditions should not be upheld solely on the grounds of the duration of the practice. The Scriptures caution:

Do not be ignorant of this one thing: that one day is to the Lord as a thousand years, and a thousand years as one day (2 Peter 3:8).

The only worthwhile tradition is that which involves the search for, and the adherence to truth and justice based on faith in the Holy Spirit. 

*Hebrews 10:26-27; Gospel of Thomas 44; Matthew 12:31-32; Luke 12:10; Mark 3:28-29.

**As history bears out, the shepherds kept the flock in ignorance, and strongly resisted the dissemination of God’s Word until the advent of Martin Luther.

***1 Corinthians 9:5; Matthew 8:14-15; Mark 1:30-31.

♠This prophecy has been utterly fulfilled by these shepherds, who also commanded abstinence from meat.

♣See “Update on the Interpretation of the Third Secret”.

♦In other words, the pope has been stripped of his cloak, Peter; thus, revealing the “man of lawlessness”.