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- About Me
🚫💉 I am looking for an un-vaxxed sober Christian woman who continues to grow in faith every day and is not just a nominal Christian. She should be educated with sophisticated interests and intellectual pursuits of her own. If she does not attend church regularly, she must at least study her bible often. A Christian woman who can defend her faith with theology and philosophy, and who strives to deepen her spirituality in Christ beyond dogmas.
This woman should also have an insatiable appetite for knowledge and her own self-motivation to learn perpetually guided by her reason, faith, and intuition. If you have the same interests as me and actually pursue them professionally or academically, and enjoy reading books, it would be nice to hear from you. An ideal Christian woman has Protestant faith, Catholic love, and Orthodox hope.
I am not interested in those who believe they are "already saved" or "know it all" and are just waiting for "the world to end" or "Jesus to return". In my opinion that is a pompous-zealous attitude with little humility for their sins they are still to be judged for. I find this self-sanctimonious attitude destructive and harbours little incentive for growth in faith and wisdom, and is perhaps even a bit arrogant. In my opinion, healthy self-criticism is essential to becoming humble servants of God.
Those with simple faith should know that a deep longing to understand the mysteries of the kingdom of God does not deprive one of their "simple faith". On the contrary, a life devoted to studying the mysteries of the kingdom of God reaches up to the highest level of knowledge in order to show mankind their greatest human potential made possible by the crucifixion of our Lord.
When it comes to the scientific method of the material world, even men with no faith know that in order to become a useful servant of the sciences one must be educated in their method with years of study, observation, skepticism, theory, and practice. Yet for those who wish to become servants of the divine things and the kingdom of God—which are greater and will outlast every material science—the same men love to believe faith to be of a simple matter that requires no more training than the little faith one needs to ride a bicycle. It is this comfortableness of "simple faith" that has allowed the current catastrophes of the world to flourish in a world under "Christian" dominion.
The statement “take it by faith” has echoed throughout Christianity for centuries, but it never occurs in the Bible and is not a biblical concept. Why not? Because we cannot make ourselves trust something that is untrustworthy or that we do not understand. This concept is not well understood. It is often said, “I don’t understand electricity but I trust it.” That statement is not actually correct. What most people trust about electricity is that it works: the light always comes on when they flip the light switch and they always get shocked if they touch the “hot” wire. That is not “trusting electricity,” it is trusting that electricity reliably does certain things—and they do understand, and thus trust, that part.
Translating pistis as “faith” instead of “trust” has obscured the simple truth that we don’t trust what we don’t understand. Most people are not really sure of what “faith” is, so they accept the Church teaching that they can have faith in something they don’t understand. We can “accept” something and not argue about it even if we don’t understand it, but “accepting” something is not “trust.”
Once we realize that pistis means “trust,” we can see that the phrase “take it by faith” is equivalent to “just trust me.” When a salesperson says “Just trust me,” we become suspicious and are inclined not to trust them. Similarly, we should think twice when someone is talking about a biblical subject and says to “just take it by faith.” If we are ever told to “take it by faith,” that is a signal that the person teaching us cannot explain the doctrine he or she is teaching, and/or that the doctrine is untrustworthy.
Matthew 13:11-13 "He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand."
Each one, then, ought to describe in his own mind, in a threefold manner, the understanding of the divine letters—that is, in order that all the more simple individuals may be edified, so to speak, by the very body of Scripture; for such we term that common and historical sense: while, if some have commenced to make considerable progress, and are able to see something more (than that), they may be edified by the very soul of Scripture. Those, again, who are perfect, and who resemble those of whom the apostle says, "We speak wisdom among them that are perfect, but not the wisdom of this world, nor of the princes of this world, who will be brought to nought; but we speak the wisdom of God, hidden in a mystery, which God has decreed before the ages unto our glory;" (1 Cor 2:6-7) —all such as these may be edified by the spiritual law itself (which has a shadow of good things to come), as if by the Spirit. For as man is said to consist of body, and soul, and spirit, so also does sacred Scripture, which has been granted by the divine bounty for the salvation of man.
Moreover, if those who are called philosophers, and especially the Platonists, have said aught that is true and in harmony with our faith, we are not only not to shrink from it, but to claim it for our own use from those who have unlawful possession of it. For, as the Egyptians had not only the idols and heavy burdens which the people of Israel hated and fled from, but also vessels and ornaments of gold and silver, and garments, which the same people when going out of Egypt appropriated to themselves, designing them for a better use, not doing this on their own authority, but by the command of God, the Egyptians themselves, in their ignorance, providing them with things which they themselves were not making a good use of.
In the same way all branches of heathen learning have not only false and superstitious fancies and heavy burdens of unnecessary toil, which every one of us, when going out under the leadership of Christ from the fellowship of the heathen, ought to abhor and avoid; but they contain also liberal instruction which is better adapted to the use of the truth, and some most excellent precepts of morality; and some truths in regard even to the worship of the One God are found among them. Now these are, so to speak, their gold and silver, which they did not create themselves, but dug out of the mines of God's providence which are everywhere scattered abroad, and are perversely and unlawfully prostituting to the worship of devils. These, therefore, the Christian, when he separates himself in spirit from the miserable fellowship of these men, ought to take away from them, and to devote to their proper use in preaching the gospel. Their garments, also- that is, human institutions such as are adapted to that intercourse with men which is indispensable in this life—we must take and turn to a Christian use.
As for Mark, then, during Peter's stay in Rome he wrote an account of the Lord's doings, not, however, declaring all of them, nor yet hinting at the secret ones, but selecting what he thought most useful for increasing the faith of those who were being instructed. But when Peter died a martyr, Mark came over to Alexandria, bringing both his own notes and those of Peter, from which he transferred to his former book the things suitable to whatever makes for progress toward knowledge. Thus he composed a more spiritual Gospel for the use of those who were being perfected. Nevertheless, he yet did not divulge the things not to be uttered, nor did he write down the hierophantic teaching of the Lord, but to the stories already written he added yet others and, moreover, brought in certain sayings of which he knew the interpretation would, as a mystagogue, lead the hearers into the innermost sanctuary of that truth hidden by seven veils. Thus, in sum, he prepared matters, neither grudgingly nor incautiously, in my opinion, and, dying, he left his composition to the church in Alexandria, where it even yet is most carefully guarded, being read only to those who are being initiated into the great mysteries.
But since the foul demons are always devising destruction for the race of men, Carpocrates, instructed by them and using deceitful arts, so enslaved a certain presbyter of the church in Alexandria that he got from him a copy of the secret Gospel, which he both interpreted according to his blasphemous and carnal doctrine and, moreover, polluted, mixing with the spotless and holy words utterly shameless lies. From this mixture is drawn off the teaching of the Carpocratians. To them, therefore, as I said above, one must never give way; nor, when they put forward their falsifications, should one concede that the secret Gospel is by Mark, but should even deny it on oath. For, "Not all true things are to be said to all men." For this reason the Wisdom of God, through Solomon, advises, "Answer the fool from his folly," teaching that the light of the truth should be hidden from those who are mentally blind. Again it says, "From him who has not shall be taken away," and, "Let the fool walk in darkness." But we are "children of light," having been illuminated by "the dayspring" of the spirit of the Lord "from on high," and "Where the Spirit of the Lord is," it says, "there is liberty," for "All things are pure to the pure."
The narratives of the doctrine are its cloak. The simple look only at the garment—that is, upon the narrative of the doctrine; more they know not. The instructed, however, see not merely the cloak, but what the cloak covers.
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