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[Home]>[The Man-Made Church]>[37. You are gods; and all of you are children of the most High]
This is the 37. Chapter of "The Man-Made Church."
by Frank L. Preuss
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In this chapter of the book The Man-Made Church we want to deal with who are the true children of God. And there it is about the difference between the true children of God and other creatures.
The main part of this chapter, You are gods and all of you are children of the most High, forms a chapter from the works of Jakob Lorber, which is quoted further down. The name of this work of Jakob Lorber is Die Haushaltung Gottes (The household of God), and the quote comes from the second volume of this work and is chapter 151.
But to better understand this 151. chapter, jl.hag2.151, I want to select a few quotes before it and bring them here and then also make some comments.
The first 9 Patriarchs, therefore from Adam to Lamech, receive a visit from two men, which are not known to them, but it turned out later that the first man is God, who visits his children in the gestalt of a man, and his companion is the then long since deceased second oldest son of Adam who now as spirit and angel also adopts the gestalt of a man.
The main purpose of the visit is to convince the children of God about their divinity and that this divinity is alone based on love.
We know from Jesus that he surprised the Jews by telling them, that the children of God are gods; that is in John 10:34-36: »Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken; Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?« And Jesus referred here to Psalms 82 Verse 6: I have said, Ye are gods; and all of you are children of the most High.
I now start with the first quote and the speaker in this is called the stranger and that is, as already mentioned, God in the gestalt of a man:
Content jl.hag2.146,01
These words of Henoch led Adam again to be quite calm; but the stranger, who had talked already earlier, now stepped toward Henoch and said to him:Content jl.hag2.146,02
»Henoch, I like your words! You are a truthful teacher and prophet; because you preach love.Content jl.hag2.146,03
Love is also the reason which has led me here and, as you see, still another brother.Content jl.hag2.146,04
Because we do not want to fight before you, who have been filled with the spirit of love, but exactly the spirit of love we want to research in you as if it would be a stranger to us; and when we have researched it then we also do not want to take it from you, but leave it in all fullness as it is in you!Content jl.hag2.146,05
See, that is the reason why we came here!
The reason of the entire visit and the whole discussion is therefore man being filled with love and that in fullness.
And this again is achieved when we recognize ourselves as children of God, when we recognize that we ourselves are gods.
Here in this book The Man-Made Church it is again and again about this becoming free of the slavery, of ignorance, of religion, of man-made rules, rituals and organizations. And the central issue of all things, of these negative things, is exactly this missing of this fullness of man being filled with love.
You as reader of this chapter are on the best way to this fullness because the fact that you read this here is a strong sign that you have steered towards the right direction, and when you have read all the previous 36 chapters of the book the Man-Made Church then you have already a very good foundation.
The heart here in this chapter is therefore the striving of man to make use of his intellect and his heart so that he not just simply takes over the things which are offered to him, but checks them through the gifts coming from God, precisely the heart and the mind, and makes the effort to make them believable for himself through this, and is convinced by them that they are good and true.
God now guides Henoch to this recognition that his, God’s, children are exactly gods.
And we precisely become gods when we also behave like gods and apply the gifts of God properly and with them free ourselves from slavery.
Another important reason why we should become gods is that we have indeed been already once gods and are now supposed to become again gods.
And not only that, we are even to become more, we are to become even children of God.
And the difference between gods and gods who are children of God is precisely this effort out of oneself, out of one’s own drive and out of one’s own will, of having gone for this aim and having reached it.
These talks between God, who had come to men as man, and the patriarchs present the culmination of the spiritual development of mankind. This meeting happened on a Tuesday in the year 920 after Adam, after the creation of Adam, and the location was the Morning Height, a height near Adam’s hut and also near the huts of other patriarchs and the Morning Height was in western Asia.
When God once again stayed among men as man, but this time as man born of a woman, there he, as the man Jesus, busied himself very much with the healing of ailments. And that was three thousand years later. And this healing of sicknesses was one the many signs how the decline of mankind had progressed. When God visited his children shortly before the death of Adam the healing of sicknesses played no role, at least not among the men around Adam, because they were spiritually on such a high level that deceases were something unusual. They occupied themselves with spiritual things and one example is Adam himself, and this spiritual culmination caused Adam to forgive his son Cain for Cain’s murder of Adam’s son Abel. So Adam stopped to be unforgiving, and this also caused that he no longer had to mourn for this loss of Abel because on this day he again got to know his son Abel, now as, temporarily, guardian angel having become a man, and Abel was at that time, and is perhaps still today, the guardian angel of Cain. To mourn for the death of a man is therefore not really necessary because it is just the body of man that dies, not the soul. To mourn for a dead person is always unbelief against the decisions of God.
There was no longer a reason for Adam to mourn for Abel because now he saw and knew that Abel was alive, and lived in fullness, and was very busy for God, and so it should also be with us when believers say goodbye and now carry on in the spiritual kingdom.
So God came to the patriarchs to find out about their spirit of love in them. And now I am bringing a further part of the discussion in which God directly steers towards his actual subject:
Content jl.hag2.148,14
And the stranger then replied to Henoch: »My dear Henoch, you certainly are not exactly wrong in one respect; but when you say that the alive one should not take care of death, then I certainly well would like to hear from you what you mean by that?!Content jl.hag2.148,15
See, God is certainly surely completely alive; but all men are dead compared to him! Now when he as the alone alive one would not take care of those men dead in themselves in his great love, mercy and wisdom, therefore of general death, how would it then look like with the becoming alive of men?Content jl.hag2.148,16
But when we are the likeness of God, then I seriously do not know in this case in accordance to your quite good teaching how I should consider myself as such a divine likeness; because life needs no redeemer but certainly death!Content jl.hag2.148,17
See, in this here there is now already again a problem between us!Content jl.hag2.148,18
Prove that to me, and I will be satisfied in everything!«
The answer God receives from Henoch now follows, a bit later. God was obviously after this reply because now he can even make these wrong ideas of Henoch even more clear, because they contradict that what is then explained by God in chapter 151.
In this time of the culmination of the spiritual development of mankind Henoch was the spiritually most advanced man. He was spiritually so advanced that he then even spiritualized his entire body and God then took him at the age of 365 years and he was not, Genesis 5:24.
Here comes what Paul has to say about Henoch in Hebrews 11:5:
By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
According to Matthew 5:48 we are to be perfect, even as our Father which is in heaven is perfect. But to be complete, or perfect, does not exclude spiritual advance. To advance spiritually will never stop for us and a Christian who now thinks he has made it, he has arrived, is on the wrong road. And this also applies to the hereafter. Also there there is no standstill.
Now something about man’s eternally coming closer to the Lord:
Content jl.hag2.138,01
When Jared had heard the living call Abedam’s, he hurriedly came here, - that rather meant completely spiritually than bodily! Because according to the body he was anyway not very far standing away from Abedam; but what concerns the spirit there is eternally an always greater coming together towards me very much possible, even so that even the most perfect spirit stands so sufficiently far away from me that he will be able to continuously come more and more closer to me, without even coming really closer just by one hair for that reason.Content jl.hag2.138,02
Taken according to the body such claim would of course probably not to be assumed; but spiritually this can certainly be the case, and that in a way as if somebody wanted naturally to come closer to a border of infinity which is nowhere. Even if he already wanted to fly in the highest speed of thought through space expanses in one moment and would carry on doing such many eternities, - by how much would he perhaps there have come closer to the border area of infinity which is nowhere?!Content jl.hag2.138,03
So is also the spiritual approach towards me. Because every spirit can always become more perfect and more like me, but can never completely reach my perfection, which is infinite in everything, who will ever come closer to it in truth and fullest reality?!Content jl.hag2.138,04
But I can certainly come close to everyone and put myself so that everyone can come close to me.Content jl.hag2.138,05
That is also why Jared came over here most hurriedly when he had heard my call in the spirit; but that is the reason I explained this to you here, so that you are supposed to start to understand a little bit how things are.
Here now Henoch’s reply, which he gives to God after consultation with another elder and which is then examined by God:
Content jl.hag2.149,15
And after that Henoch turned immediately to the stranger and told him: »Listen, dear brother, your interjection is therefore right and good and true, that nothing could oppose it, - it only does not seem to really fit here; because it really well surely is an infinite great difference between our life and the life in God!Content jl.hag2.149,16
Our life will remain a conditional even in the most perfect state, while the most holy perfect life in God is an eternally freest and most unconditional one. There is no death for God, but before him everything is caused by his will, like life, therefore also judgement or death, taken for our horizon.Content jl.hag2.149,17
Everything lives before God; no judgement can last before God, but his eternal order only, which is himself freely out of him.Content jl.hag2.149,18
But all creatures exist in virtue of this his free order in him, caused through the circumstances of exactly this free order.Content jl.hag2.149,19
Consequently we as his creatures indeed certainly cannot transfer our conditioned circumstances upon him and put ourselves with it on the same level with him!Content jl.hag2.149,20
And so the creator can well take care of all the circumstances of his creatures, but we do sufficiently when we only fulfil his most holy will.Content jl.hag2.149,21
The sun rises and sets and brings us the day; can we do it differently?! Whether the sun does this through judgement or through a free, living will, what is that to us; because we indeed know in spite of it, that it can only go the way, which his order has stipulated to it!Content jl.hag2.149,22
And so it is also more or less with us men. We can indeed freely move to and fro on the ground of the Earth, but no-one can leave the ground and freely rise up to the clouds of the sky!Content jl.hag2.149,23
Therefore I think you should content yourself with my earlier statement and for example not again come with a new objection! Such you should well take account of!«Content jl.hag2.149,24
And the stranger replied: »Dear Henoch, you have spoken quite well, and I will accept it for you; but with it I only would still like to get to know the difference between creatures and the children of God!Content jl.hag2.149,25
If there is none, then you are completely right; but if there is one, then you will really have to put up with either taking back your words or to negotiate very much after all!Content jl.hag2.149,26
Therefore report such to me, otherwise I will not stop pestering!«Content jl.hag2.149,27
Here Henoch started to be startled even more.
Therefore God examines the statement of Henoch and he does it by asking for the difference between creatures and the children of God.
Henoch then asked the stranger to announce to him first his opinion about it, because of that he will then even give away his yes, and surely not a no (jl.hag2.150,29).
And as a result the main quotation follows then, our already mentioned chapter 151.
Here now the main statement of our subject:
Content jl.hag2.151,01
But as the stranger had heard such wish from Henoch he made a surprised expression and said afterwards to him:Content jl.hag2.151,02
»Dear Henoch, that is also wise of you; because once you have my opinion you will cope with an own opinion more easily, especially when in the end it would just depend on a yes or no!Content jl.hag2.151,03
But then it is debatable whether someone will benefit as a result!Content jl.hag2.151,04
Because in no matter can a man be persuaded more easily than particularly in that which he does not understand himself.Content jl.hag2.151,05
Because there he either accepts the opinion out of ignorance or he believes the authority of the speaker, then substantiates himself in it and then may never reach an own opinion.Content jl.hag2.151,06
But such does not really mean anything but nailing up the independence of the spirit and becoming a machine spirit of someone else, or giving up the own life for an unknown pretence life!Content jl.hag2.151,07
But I tell you this out of my experience, so that you do not let yourself be persuaded by me for instance, but only accept that from it what is plausible for you; and so you should not accept one syllable which you would alone have to believe without having it first firmly grasped in the spirit!Content jl.hag2.151,08
There is no worse state for a free man than there is that of blind faith; because such faith gives birth to truthful death of the spirit.Content jl.hag2.151,09
He who is a blind believer, he is at the same time a spirit judged by some brother thirsting for glory.Content jl.hag2.151,10
But when already a judgement of the living God kills, how much more must then this be that of a dead man or that of him who himself only has a pretence life!Content jl.hag2.151,11
See, for this reason an own opinion is there indeed much better and no matter how scanty – than an accepted one alone through faith, where the spirit, which is supposed to be free, has no other guarantee for its correctness than alone the authority of the preacher and the lukewarm undemanding nature of his own foolishness.Content jl.hag2.151,12
But all this is certainly an abomination before God; because God has created man to a free life, but not that he is a lethargic slave mouth of some preacher thirsting for glory and as a result of a self-seeking judge of hearts of men who are supposed to be free.Content jl.hag2.151,13
When I therefore also do to you what you asked from me, because I want to do you a favour, then just accept nothing of this than only that what you consider so as if it would be your own opinion after deepest examination!Content jl.hag2.151,14
Because when someone would like to tell you: ‘Do this or that!’, and you do it without causing you to worry just in the slightest, why and for what final purpose, then you have already become the machine of will of someone else, because you have let yourself be judged; but when you first examine the demand of your brother and have found the final purpose freely in you and have also found that this is a worthy one, because it is based on love, and you do what your brother demands of you, then you have acted as a free man and as a truthful child of God, but not as a judged creature.Content jl.hag2.151,15
Because according to my opinion that is indeed exactly the mighty difference between the true children of God and the creatures, that the children therefore are to be active freely, like God, their father, is active freely himself, and are indeed to be perfect in this, as he himself is perfect, because they are his complete image!Content jl.hag2.151,16
Can perhaps for example the animals be able to do such? – Oh no, these have to always carry out the will of the creator; because nature itself is indeed already a carrier of the will of the creator! But with men, who are put to be truly children of God it is not so.Content jl.hag2.151,17
To them the will of God is revealed first, so that they are supposed to judge such first with the own free will as the only just and true one, recognize it and only then make it their property and act accordingly!Content jl.hag2.151,18
Who accepts the revelation and acts accordingly, by him thinking he must act accordingly, he is already a judged one; because he does not act in agreement of the own will with the divine one, but he acts like a machine and is and remains then even so dead, because he does not worry about the full cognition of that, what there is the divine will and what its order, but when he recognizes something as the divine will through the ears – in the main out of the mouth of one who boasts about himself -, then he does it without judging for what and why.Content jl.hag2.151,19
See, but such is indeed actually an utmost idolatry; because as a result man judges himself or rather lets himself be judged and therefore also be killed!Content jl.hag2.151,20
And see, that is therefore indeed also the difference between free und compelled life! But such life is still not yet a life of sin; because sin is recognizing the ways of divine order, if they are revealed, and then defy good judgement in oneself voluntarily.Content jl.hag2.151,21
See, such is then also real death! Why? Because sin is a purest disturbance of divine order, while no judgement disturbs it, but only stems the freedom of spirit.Content jl.hag2.151,22
See, dear Henoch, that is my opinion; but now also you give yours, so that we might reach through this a common judgement, through which alone only we can be enlivened to the right action! But only when you want it! Amen.«
This chapter out of the work of Jakob Lorber, God’s speech to his children, describes quite impressively the difference between the members of the man-made church and the members of the true church.
Expressions like the following God has for the members of the man-made church:
Because in no matter can a man be persuaded more easily than particularly in that which he does not understand himself.
Because there he either accepts the opinion out of ignorance or he believes the authority of the speaker, then substantiates himself in it and then may never reach an own opinion.
But such does not really mean anything but nailing up the independence of the spirit and becoming a machine spirit of someone else, or giving up the own life for an unknown pretence life!
There is no worse state for a free man than there is that of blind faith; because such faith gives birth to the truthful death of the spirit.
He who is a blind believer, he is at the same time a spirit judged by some brother thirsting for glory.
But when already a judgement of the living God kills, how much more must then this be that of a dead man or that of him who himself only has a pretence life!
See, for this reason an own opinion is there indeed much better and no matter how scanty – than an accepted one alone through faith, where the spirit, which is supposed to be free, has no other guarantee for its correctness than alone the authority of the preacher and the lukewarm undemanding nature of his own foolishness.
But all this is certainly an abomination before God; because God has created man to a free life, but not that he is a lethargic slave mouth of some preacher thirsting for glory and as a result of a self-seeking judge of hearts of men who are supposed to be free.
A member of a man-made church is a sad slave mouth of some preacher thirsting for glory.
When now the preacher thirsting for glory tells him: ‘Do this or that!’, and he does it without causing worrying just in the slightest, why and for what final purpose, then he has already become the machine of will of someone else, because he has let himself be judged.
Who accepts the revelation and acts accordingly, by him thinking he must act accordingly, he is already a judged one; because he does not act in agreement of the own will with the divine one, but he acts like a machine and is and remains then even so dead, because he does not worry about the full cognition of that, what there is the divine will and what its order, but when he recognizes something as the divine will through the ears – in the main out of the mouth of one who boasts about himself -, then he does it without judging for what and why.
See, but such is indeed actually an utmost idolatry; because as a result man judges himself or rather lets himself be judged and therefore also be killed!
Idolatry.
With the man-made churches it is about idolatry.
It is the new paganism.
This is the end of "You are gods; and all of you are children of the most High"
Go to the German version of this chapter:
Ihr seid Götter, ihr alle seid Söhne des Höchsten
Next chapter: [38]
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