None:
Polyps:
Strongs:

An Apology For Heresy

The book completes with a metaphysical purpose for the posited "angel of the church" (the "right hand of God"). The extra-biblical heresy of which I write is not that the "angel" could be sent to the world and then into the church in the last days, but that he is either, in all truth, as one found completely sinless or instead he is only a wretched sinner. Both would be heretical to conceive any idea upon (as upon Christ's right hand); even if his arrival is truly necessary and also prophecised. So, in declaring some apparent truth to both: I am, actually, become a heresiarch; yet (though this may not surprise), I do not owe anyone else anything for this doctrinal heresy as it is laid out in the book. I state I wrote it and not the Holy Spirit; so, take it or leave it - it as a mechanism fulfills all of the requirements of the Revelation itself.

Act 24:14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: (KJV)

I only have one other example of such a repeat visitation: of John the Baptist as Elijah reborn - and if this was such an episode with which we have little problem (though he himself denied he was the prophet Elijah) including, may we also say the same of Christ's right hand? Would Christ's own angel deny this fact? Is he free to? It would appear that he very well could and still keep his crown! (Christ Himself said the least in the kingdom was greater than John!)

So, without excusing myself of this heresy, I make mention that things are not always so black and white but that there are certainly two constants to Christ's instructions given in the seven letters. Firstly, the angel must never deny the mechanisms of his own salvation (i.e. those being Christ and of His - and also His Father's - new name(s)) and secondly, he must never corrupt the church with false doctrine.

There is no conviction of sin in the letters beyond these requirements; which would reckon true for the principal one that only has to ensure the logical inference that no positive predicate may entail that he, the least, cannot be saved. I.e N¬(Pos(x)&¬l-1), and under modal collapse in his circuit this is always the case.

If this makes no sense then I do apologise for it, read the book.

No one can convict John the Baptist of sin from the scriptures besides only a little worrying; is not this a lesson for us all? Yet it is true that he indeed must have been a sinner also; yet the least is greater in any such respect; not only because his sins are not counted for him as iniquity but are struck out as of his accuser only, but also because of his being sent to the world with a necessary work of charity; and I cannot supply scriptural evidence for that either!

That work is, itself, part of the mechanism of his own salvation and of all others left still captive in hell and (damned aside from Christ) along with him. Why? Simply because I conjectured the least to overcome under the very worst circumstances and in this respect the least has a use where Christ cannot otherwise save, except through justifying the least sinless by those same mechanisms. This may seem self-fulfilling and indeed it is: yet there is no reason why it may not be!

Were I to claim the angel a sinner I would be blaspheming the Father that sent him. Likewise, to claim to the contrary is to beggar belief! I instead claim that there is a mechanism of charity that surely keeps him blameless. For this, I commit that heresy.

So, to put this bluntly, if you wish to read heresy read on; if you wish to go without then do so! Whatever you do, don't accept the ideas that follow as if scripture; they are not. Yet if you read them, is there wriggle room there for an angel to remain blameless?

I would only ask you to remember that Satan has waited a long time for the "end" and it is rapidly closing in on the world. The justification of the least requires the heaviest constraints that God may permit upon any servant of His own; to all others in Christ, we all (every one of us) greatly benefit from our equality!


Continue To Next Page

Return To Section Start


'