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The Folly Of The Church

Why the Right Gets It Wrong
and the Left Doesn't Get It
The spiritual disenfranchisement of the Church begins with Luther's
condemnation of the words of Jacob who is called
James, the Brother of Yeshua, wrote that "faith without
works is dead", Luther condemned the Epistle of James:
"...the epistle of St. James is an epistle full of
straw, because it contains nothing evangelical." ('Preface to the
New Testament,' ed. Dillenberger, p. 19).
Who was Jacob/James?
The Church historian Eusebius
quotes Hegesippus and writes of Jacob/James, the brother of Yeshua/Jesus, and
first leader of the New Covenant Church:
"He drank no wine or strong drink,
nor did he eat meat".
Hegesippus is further cited by Eusebius and tells us that
"...the Lord's brother...was Holy from his birth. Everyone
from the Lord's time till our own has called him the Righteous",
and that "[b]ecause of his unsurpassable
Righteousness he was called the Righteous, and Oblias," the
latter being a strange word he describes as meaning
"Bulwark of the People, and Righteousness,"
(E.H. 2.23); for Epiphanius, the word means
"Wall"; for Eusebius, the
"Protection of the People." James was considered to be such a
true holy man who was a Nazirene (of the vow) from birth, that Epiphanius,
Bishop of Salamis (315-404 CE), who had access to works he said were called the
Anabathmoi Jacobou (the 'Ascents of James') and the Gospel of the Hebrews, and
writes that: "once during a drought, he [James]
lifted his hands to Heaven and prayed and at once Heaven sent rain...Thus they
no longer called him by his name, but his name was, rather, the Righteous One"
[in Hebrew, the 'Zaddik'].
Is the vision of the perfect life of the Disciple of Yeshua manifest in the
example of James? Peter is quoted as saying with respect to James:
"Our lord and prophet, who has sent us, declared to us
that the Evil One, having disputed with him for forty days, but failing to
prevail against him, promised that he would send Apostles from among his
subjects to deceive them. Therefore, above all, remember to shun
ANY APOSTLE, TEACHER OR PROPHET WHO DOES NOT ACCURATELY
COMPARE HIS TEACHING WITH JAMES...the brother of
our Lord...and this, even if he comes to you with recommendations"
(Clementine Homilies 11.35). Thus, we are able to see where the present-day
doctrines and lifestyle associated with the Christian Church today, is merely
the work of the apostles of the Evil One.
In direct opposition to the faith apart from
actions of Paul, the Brother of Jesus wrote:
“What use is it,
my brethren, if a man says he has faith, but he has no works? Can that faith
save him? …Even so faith, if it has no works, is dead, being by itself. But
someone may well say, 'You have faith, and I have works; show me your faith
without the works, and I will show you my faith by my works’”
(James 2:14-18 NAS). And the problems arising out of the controversy is
explored in the words of the Barnes' Notes Commentary for James 2:26:
"…all history has shown, the statements of Paul on the
subject of justification are liable to great abuse. All the forms of
Antinomianism have grown out of such abuse, and are only perverted statements of
his doctrine. It has been said, that if Christ has freed us from the necessity
of obeying the law in order to justification; if he has fulfilled it in our
stead, and borne its penalty, then the law is no longer binding on those who are
justified, and they are at liberty to live as they please. It has been further
said, that if we are saved by faith alone, a man is safe the moment he believes,
and good works are therefore not necessary. It is possible that such views as
these began to prevail as early as the time of James, and, if so, it was proper
that there should be an authoritative apostolic statement to correct them, and
to check these growing abuses. If, therefore, James had, as it has been supposed
he had, any reference to the sentiments of Paul, it was not to correct his
sentiments, or to controvert them but it was to correct the abuses which began
already to flow from his doctrines, and to show that the alleged inferences did
not properly follow from the opinions which he held; or, in other words, to show
that the Christian religion required men to lead holy lives, and that the faith
by which it was acknowledged that the sinner must be justified, was a faith
which was productive of good works."
The problem was that the carnal Christians were incapable of understanding the
Apostles words when he wrote: “What shall we say then?
Shall we continue in sin, that grace may abound? God forbid. How shall we, that
are dead to sin, live any longer therein?” (Rom 6:1-2 KJV). The
ideas they developed that man was genetically incapable of not being a sinner,
and that even after becoming a Christian continued to sin, negated the words of
Paul when he wrote: “Know ye not, that to whom ye yield
yourselves servants to obey, his servants ye are to whom ye obey; whether of sin
unto death, or of obedience unto righteousness?” (Rom 6:16 KJV).
One of their paramount errors was their failure to perceive the words of Paul in
their true spiritual sense -- i.e., when Paul spoke of death he was not
indicating the death of the body, but more appropriately, the severing of the
natural man from his spiritual nature. Thus, as sinners, and men of the flesh,
the essence of New Covenant theology -- which was the spiritual perfection of
the believer -- was simply beyond their comprehension.
In recognition that the Bible presents two
paradoxical teachings on the matter,
Rev. Charles Spurgeon writes in his autobiography: “The
system of truth revealed in the Scriptures is not simply one straight line, but
two; and no man will ever get a right view of the gospel until he knows how to
look at the two lines at once. For instance, I read in one Book of the Bible,
The Spirit and the bride say, Come. And let him who hears say, Come. And let
him who is athirst, Come. And whoever will, let him take the water of life
freely [Rev. 22:17]. Yet I am taught, in another part of the same inspired
Word, that it is not of he who wills, nor of he who runs, but of God Who shows
mercy [Rom 9:16]. I see, in one place, God in providence presiding over all,
and yet I see, and I cannot help seeing, that man acts as he pleases, and that
God has left his actions, in a great measure, to his own free-will. Now, if I
were to declare that man was so free to act that there was no control of God
over his actions, I should be driven very near to atheism; and if, on the other
hand, I should declare that God so over-rules all things that man is not free
enough to be responsible, I should be driven at once into Antinomianism or
fatalism. That God predestines, and yet that man is responsible, are two facts
that few can see clearly. They are believed to be inconsistent and
contradictory, but they are not. The fault is in our weak judgment. Two truths
cannot be contradictory to each other. If, then, I find taught in one part of
the Bible that everything is fore-ordained, that is true; and if I find, in
another Scripture, that man is responsible for all his actions, that is true;
and it is only my folly that leads me to imagine that these two truths can ever
contradict each other” (Charles H. Spurgeon, Autobiography Vol. 1:
The Early Years. pp. 173, 174). Do we have free will? In many places of
the scriptures it appears to suggest that we do. And yet, in many other places
the Bible reveals that Divine Providence -- which is the Will of God -- totally
rules over every aspect of our lives. If, therefore, we profess to believe in
the Bible, and we desire to embrace the Light, we must not accept one of these
paradoxical realities, while rejecting the other. We must instead embrace the
premises that both are equally true.
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