Person of Christ: Difference between revisions
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“This word | “This word ‘[[persons|person]]’ and its scope and bearing in the law, involving, as it does, legal fictions and also apparently natural beings, it is difficult to understand; but it is absolutely necessary to grasp, at whatever cost, a true and proper understanding of the word in all the phases of its proper use… The words persona and personae did not have the meaning in the Roman which attaches to homo, the individual, or a man in the English; it had peculiar references to artificial beings, and the condition or status of individuals… A person is here not a physical or individual person, but the status or condition with which he is invested… not an individual or physical person, but the status, condition or character borne by physical persons… The law of persons is the law of status or condition.” | ||
“A moment’s reflection enables one to see that man and person cannot be synonymous, for there cannot be an artificial man, though there are artificial persons. Thus the conclusion is easily reached that the law itself often creates an entity or a being which is called a person; the law cannot create an artificial man, but it can and frequently does invest him with artificial attributes; this is his personality… that is to say, the man-person; and abstract persons, which are fiction and which have no existence except in law; that is to say, those which are purely legal conceptions or creations.” <Ref>American Law and Procedure, Vol 13 pages 137-62 1910.</Ref> | “A moment’s reflection enables one to see that man and person cannot be synonymous, for there cannot be an artificial man, though there are artificial persons. Thus the conclusion is easily reached that the law itself often creates an entity or a being which is called a person; the law cannot create an artificial man, but it can and frequently does invest him with artificial attributes; this is his personality… that is to say, the man-person; and abstract persons, which are fiction and which have no existence except in law; that is to say, those which are purely legal conceptions or creations.” <Ref>American Law and Procedure, Vol 13 pages 137-62 1910.</Ref> | ||
Revision as of 08:01, 26 October 2022
Jesus as the Christ was not like the Fathers of the earth who called themselves Benefactors and made the people live by force, fear, and fealty. If we are to come in the name of Christ we must think differently, becoming doers of the word and learn to live by faith, hope, and charity by sitting down in a network of tens.
The Person of Christ
The word Christ means anointed. This is what Israel did to their kings.
They anointed kings.
King David was also a Messiah, a Christ, an anointed king.
Jesus was King and High priest and was able to take the kingdom of God from the Levites who followed the way of the Pharisees and their Corban and appoint it to the early Church.
Person
“This word ‘person’ and its scope and bearing in the law, involving, as it does, legal fictions and also apparently natural beings, it is difficult to understand; but it is absolutely necessary to grasp, at whatever cost, a true and proper understanding of the word in all the phases of its proper use… The words persona and personae did not have the meaning in the Roman which attaches to homo, the individual, or a man in the English; it had peculiar references to artificial beings, and the condition or status of individuals… A person is here not a physical or individual person, but the status or condition with which he is invested… not an individual or physical person, but the status, condition or character borne by physical persons… The law of persons is the law of status or condition.”
“A moment’s reflection enables one to see that man and person cannot be synonymous, for there cannot be an artificial man, though there are artificial persons. Thus the conclusion is easily reached that the law itself often creates an entity or a being which is called a person; the law cannot create an artificial man, but it can and frequently does invest him with artificial attributes; this is his personality… that is to say, the man-person; and abstract persons, which are fiction and which have no existence except in law; that is to say, those which are purely legal conceptions or creations.” [1]
Right of asylum
The “right of asylum might also be ... connected with... a person”[2] and for the Church that person is Christ. The ministers of Christ ordained by His authority must belong to Christ only.
There is one Church appointed by Christ to his little flocky were a sui juris church of Christ, separate from the world. Those twelve gathered with 120 in the upper room and clearly appointed others as the Church grew. TheThey did not appoint rulers over the people from the top down but appointed the best servants. They appointed or recognized those who were chosen by the people.[3]
Who is this ecclesia, the Church?
What does it look like and what does it do? How can we recognize it as true or false? Can it be of the world or should it just be in the world?[4] How does it stay separate?
Church is translated from the Greek word ekklesia meaning called out. The word “church” appears over 100 times in the New Testament but never in Mark, Luke or John, and only three times in Matthew. There are more than a dozen Greek words which all[5] can mean an “assembly” with a slight or drastic conceptual difference or inference. The Aramaic words edah,[6] ’esah, qahal,[7] za‘aq[8] or yahad[9] could be translated into the Greek word ekklesia which we translate into Church but are often translated congregation or just assembly.
The Greek word ekklesia meaning the “called out” specifically includes the idea of separation as we see with the Levites, who were called out by Moses and the Essenes at the time of Christ.
“They shall be separated from the midst of the gatherings of the men of wrongs to go to the wilderness to prepare there the way of the Lord, as it is written: In the wilderness prepare the way of the Lord ...”[10]
The emphasis on separation is clear in Jesus’ statements about being in the world but not of it.[11] The Levites were also to be separate.[12]
The Church was designed to maintain an entrance[13] to the Kingdom of Heaven on Earth where every man might be returned to his possession and restored to his family.[14] The kingdom of God meant the right to be ruled by God rather than men and is sought by seeking righteousness.
The Levites were also “called out” by Moses, just as Jesus called out His disciples to be His Church. They were the ministers of the common welfare of the people seeking the Kingdom of God. They taught the ways of God’s kingdom and kept the people free, together and strong by a well organized system of charity and hope.
The Apostles were ministers, calling themselves servants, appointing men chosen by the people to tend to daily ministration in providing common welfare through charity so as to not bind the people. They did so by rightly dividing the bread and work daily in the temple.[15]
The transition of society from bond to free requires ministers who are separate from the system of the world in which the people are in bondage. Those ministers must belong to a sovereign power whose kingdom or government is not a part of the world.
Christ had a purpose and a plan and His instructions are showing us His way.
Of course we are not free because we say we are free but because we are freed by grace and that grace comes when we give and forgive.
Of course the reason people are not free is not because of bankers nor kings but because they are slothful in the directives of Jesus and John and Moses and Abraham.
All used congregations [ להק qahal and הדע ‘edah] gathered around Altars of living Stones to form a voluntary network of charity to serve the true needy of society by freewill offerings so that they could love one another as individuals and a nation simultaneously.
If we are in bondage because of what we did not do then we should not pretend to be free when we have not started doing that which we slothfully neglected. We sat and ate with Rulers with an appetite for their dainties. We have prayed to Benefactors and the Fathers of the earth and they have made us Merchandise because of our Covetous Practices.
The reason you need to have a Daily ministration and seek to establish the Corban of Christ which is the Welfare of Kingdom of God because that is the Pure Religion of James and the Corban of Jesus the Christ that strengthens the poor.
If you are not doing these things then you have not really repented of the sloth and covetousness that brought you into bondage and made you merchandise and so you should not be free and probably are not.
You cannot "go forward" or what was called in the days of the "righteous king of peace" (Melchizedek of Salem (Peace) which was the head of the Ekklesia or Church serving the kingdom of God from generation to generation) אבצ tsaba’[16] "wage war, fight, or serve".
Melchizedek appointed Abraham who was blessed with that Kingdom of God because he set up the free will Altars of living Stones so that over night he was able to אבצ tsaba’ fight the good fight.
It was the daily sacrifice in love for one another in a righteous Corban of Freewill offerings according to the perfect law of liberty that created the bonds of Israel by giving them the will to risk their own life for the life of others and it was the living Altars and Lively stones of networking ministers in a Daily ministration of the men who followed the way of Abraham, Moses, John the Baptist, Jesus and the Apostles that brought the Peculiar people together in a house and brotherhood of freedom.
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Community Rules
The apostles learned the intricate details of the kingdom and how it worked as a functioning body in one accord tending to the needs of people who sought to be free from the princes of the gentiles who exercised authority one over the other. Their rules were designed to be guidelines reminding others what to expect along the path.
At least 30% of the Dead Sea Scrolls were concerned with the beliefs and rules of the community, including The Community Rule, War Scroll,[19] Pesher, a commentary on Habakkuk, and the Rule of the Blessing. Like the Didache they were common in early Christian communities. Geza Vermes, an Emeritus Professor of Jewish Studies states that there are no precedents in ancient Jewish literature for the lists of social rules. Early Christianity clearly emerged out of the precepts and forms of Essene Judaism.
The word “yahad”, which is a key element of the Scrolls according to their authors, is commonly translated “community” but emphasizes a deeper “unity”. Because the members remained individuals, but acted in one accord, “yahad” might be better rendered as the “United Ones”. The liberty and independence found amongst their practices made them revolutionary. Their austere life of service to each other and others made them almost impossible to infiltrate and their dedication to love and forgiveness barred every attempt to create disunity.
The Roman authorities, Herod the Great and eventually the powerful bureaucracy of the Pharisees and scribes were in a constant state of paranoia which compelled them to send out their spies and provocateurs to root out any threat, whether real or imagined.
The Essenes were not naturally immune to division. Without diligent quest for humility pride could take root in any community. Some steeped more in self righteous tradition than in the substance of the spirit of the laws and rules of society believed that Paul the apostle had every characteristic of a provocateur.
But a closer examination, through the love of Christ who came to save all men, will reveal that the rules of communion and community were a reflection of the the revolutionary teachings of Christ.
“The Master shall teach the saints: To seek God with a whole heart and soul, and do what is good and right before him as he commanded through Moses and through all his servants, the prophets. To love all that he has chosen and hate all that he has rejected. To put away all evil and hold fast to all good. To practice truth, righteousness and justice upon earth. To walk no longer in the stubbornness of a wicked heart and eyes of fornication, doing all evil. To bring all those that have offered themselves to do God’s precepts into a covenant of loving kindness. To be joined to God’s scheme of things. To walk before him perfectly according to all the things that have been revealed of the appointed times of their testimonies. To love all the sons of light, each according to his lot in God’s scheme of things. And to hate all the sons of Darkness, each according to his guilt in the vengeance of God.” 1QS 1:1
Men self governed in virtue and living together by loving kindness, rejected the hypocrisy of the compelled Corban of the government formed by the Pharisees and formed a government blessed by the blood of Jesus Christ, who was the light of their world. Rome had proclaimed Christ the King and the Pharisees had proclaimed everyone who got His baptism, rather than Herod’s, was free to follow Christ’s government and cast out of theirs.
That government operated by faith, hope and charity but the rules were often written down, the leaders were called teachers, not rulers, they acted as servants, not masters. They only had the power to turn away from those who turned away from the common rules.
No one had to act or work in accord, but if one would not do according to common practices and precepts of liberty and love they were counted a fool.[20]
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Footnotes
- ↑ American Law and Procedure, Vol 13 pages 137-62 1910.
- ↑ Book I, Title XII, Head Notes. Justinian Code, Annotated, By Fred H. Blume, Edited by Timothy Kearley, 2nd Ed..
- ↑ 2 Chr 8:14, Ezr 8:20, Acts 6:3; Mt 20:23...; Mk 10:40 ...; Lk 22:25...
- ↑ John 15:18-19; John 17:12-16
- ↑ Agora [58] any assembly of the people; Paneguris [3831] a public festal; trugao, [5166] gather in ripe fruits; sustrepho [4962] twist together, to collect, to assemble; sullego [4816 ] gather up or collect; sunathroizo [4867] to gather together with others. assemble; ochlopoieo [3792] collect a crowd; sumbibazo [4822]cause to coalesce, join together in affection; sunagoge [4864]bringing together, assembling; episunagoge [1997] a gathering together in one place; sunago [4863] to gather together; episunago [1996] to bring together others already assembled; heorte; koinon, and thiasos.
- ↑ 05712 AyinDelethHey הדע ‘edah congregation 124, company 13, assembly 9 times, multitude, people, swarm. 1) congregation, gathering from the Hebrew word דע ‘ed that means witness and דוע ‘uwd meaning testify.
- ↑ 06951 [v. 6950 ] להק qahal n, v; congregation 86, assembly 17, company 17, multitude 3; [as a verb gather, assembled] 1) assembly, company, congregation, convocation.
- ↑ 2199 קעז za‘aq -cry 50, cry out 11, assemble 3, called 3, gathered together 2, gathered 2, company 1, proclaimed 1; to cry, cry out, call, call for help... to be assembled, be called together, be joined together.
- ↑ 3259 דעי ya`ad a primitive root; AV-meet 7, together 5, assemble 4, appointed 3, set 3, time 2, betrothed 2, agreed 1, appointment 1, gather 1; 1) to fix, appoint, assemble, meet, set, betroth
- 3054 דהי yahad [from דוהי and הדוהי Judah ] Judah-the territory, to conform to הדוהי Yᵉhuwdah (YodHeyVavDelethHey) ... הדי yadah (YodDelethHey) ... to live a life or the way of praise. The word די yad means hand which is the instrument of doing. And the Greek 2448 Ιουδα and 2455 Ιουδας
- ↑ The Community Rule, Dead Sea Scrolls.
- ↑ John 17:6-16, 15:18-20;Luke 12:30, 6:22; Romans 1:1; 2 Cor 6:17; He 7:26.
- ↑ Numbers 3:12, 45, 8:14; Ezra 9:1; Nehemiah 10:28; Acts 4:36...
- ↑ 2 Peter 1:11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.
- ↑ Lv 25:10 “...return every man unto his possession, and ye shall return every man unto his family.” L.ev. 25:41 “... return unto his own family, and unto the possession of his fathers shall he return.
- ↑ Acts 2:46; Acts 5:42; Acts 3:2...; Acts 6; 2 Timothy 2:15
- ↑ 06633 ^אבצ^ tsaba’ \@tsaw-baw’\@ a primitive root; v; AV-fight 4, assemble 3, mustered 2, warred 2, perform 1, wait 1; 13
- 1) to go forth, wage war, fight, serve
- 1a) (Qal)
- 1a1) to wage war, fight, go forth to war
- 1a2) to serve (at sacred tent)
- 1b) (Hiphil) to cause to go forth, muster
- 1a) (Qal)
- 1) to go forth, wage war, fight, serve
- ↑ 06635 אבצ tsaba’ tsaw-baw’ or (fem.) האבצ tsᵉba’ah tseb-aw-aw’ from 06633, Greek 4519 σαβαωθ; n m; AV-host 393, war 41, army 29, battle 5, service 5, appointed time 3, warfare 2, soldiers 1, company 1, misc 5; 485 1) that which goes forth, army, war, warfare, host 1a) army, host 1a1) host (of organised army) 1a2) host (of angels) 1a3) of sun, moon, and stars 1a4) of whttp://www.preparingyou.com/wiki/skins/common/images/button_italic.pnghole creation 1b) war, warfare, service, go out to war 1c) service
- ↑ 06634 ^אבצ^ tsᵉba’ (Aramaic) \@tseb-aw’\@ corresponding to 06623 in the fig. sense of summoning one’s wishes,
Greek 923 ~βαρσαβας~; v; AV-will 9, his will 1; 10
- 1) to desire, be inclined, be willing, be pleased
- 1a) (P’al)
- 1a1) to desire
- 1a2) to be pleased
- 1a3) to will (without hindrance) (of God)
- 1a) (P’al)
- 1) to desire, be inclined, be willing, be pleased
- ↑ A manual for military organization and strategy including a prophecy of a war between the Sons of Light and the Sons of Darkness
- ↑ Matthew 7:24 “... whosoever heareth these sayings [logos] of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock... And every one that ... doeth them not, shall be likened unto a foolish man, which built his house upon the sand:”