Being The Divine Nature

Bishop Noel Jones & The City Of Refuge

2 Peter 1

New King James Version (NKJV)

Greeting the Faithful

1 Simon Peter, a bondservant and apostle of Jesus Christ,  To those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ:  ² Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, ³ as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, ⁴ by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.

Fruitful Growth in the Faith

⁵ But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, ⁶ to knowledge self-control, to self-control perseverance, to perseverance godliness, ⁷ to godliness brotherly kindness, and to brotherly kindness love. ⁸ For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. ⁹ For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.

¹⁰ Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; ¹¹ for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.

Peter’s Approaching Death

¹² For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. ¹³ Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, ¹⁴ knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. ¹⁵ Moreover I will be careful to ensure that you always have a reminder of these things after my decease.

The Trustworthy Prophetic Word

¹⁶ For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. ¹⁷ For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: “This is My beloved Son, in whom I am well pleased.” ¹⁸ And we heard this voice which came from heaven when we were with Him on the holy mountain.

¹⁹ And so we have the prophetic word confirmed,^[a] which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts;²⁰ knowing this first, that no prophecy of Scripture is of any private interpretation,^[b] 21 for prophecy never came by the will of man, but holy men of God^[c] spoke as they were moved by the Holy Spirit.

Footnotes:

1. 2 Peter 1:19 Or We also have the more sure prophetic word.
2. 2 Peter 1:20 Or origin
3. 2 Peter 1:21 NU-Text reads but men spoke from God.

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Tao Te Ching (The Way)

by Lao-tzu

translated by:  J. Legge

13

Favour and disgrace would seem equally to be feared; honour and
great calamity, to be regarded as personal conditions (of the same
kind).

What is meant by speaking thus of favour and disgrace? Disgrace is
being in a low position (after the enjoyment of favour). The getting
that (favour) leads to the apprehension (of losing it), and the losing
it leads to the fear of (still greater calamity):--this is what is
meant by saying that favour and disgrace would seem equally to be
feared.

And what is meant by saying that honour and great calamity are to be
(similarly) regarded as personal conditions? What makes me liable to
great calamity is my having the body (which I call myself); if I had
not the body, what great calamity could come to me?

Therefore he who would administer the kingdom, honouring it as he
honours his own person, may be employed to govern it, and he who would
administer it with the love which he bears to his own person may be
entrusted with it.

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Pir Zia Inayat Khan

Ten Sufi Thoughts

II

There is One Master, the Guiding Spirit of all Souls, Who constantly leads His followers towards the light.

The Sufi understands that although God is the source of all knowledge, inspiration, and guidance, yet man is the medium through which God chooses to impart His knowledge to the world. He imparts it through one who is a man in the eyes of the world, but God in his consciousness. It is the mature soul that draws blessings from the heavens, and God speaks through that soul. Although the tongue of God is busy speaking through all things, yet in order to speak to the deaf ears of many among us, it is necessary for Him to speak through the lips of man. He has done this all through the history of man, every great teacher of the past having been this Guiding Spirit living the life of God in human guise. In other words, their human guise consists of various coats worn by the same person, who appeared to be different in each. Shiva, Buddha, Rama, Krishna on the one side, Abraham, Moses, Jesus, Mohammed on the other; and many more, known or unknown to history, always one and the same person.

Those who saw the person and knew Him recognized Him in whatever form or guise; those who could only see the coat went astray. To the Sufi therefore there is only one Teacher, however differently He may be named at different periods of history, and He comes constantly to awaken humanity from the slumber of this life of illusion, and to guide man onwards towards divine perfection. As the Sufi progresses in this view he recognizes his Master, not only in the holy ones, but in the wise, in the foolish, in the saint and in the sinner, and has never allowed the Master who is One alone, and the only One who can be and who ever will be, to disappear from his sight.

The Persian word for Master is Murshid. The Sufi recognizes the Murshid in all beings of the world, and is ready to learn from young and old, educated and uneducated, rich and poor, without questioning from whom he learns. Then he begins to see the light of Risalat, the torch of truth which shines before him in every being and thing in the universe. Thus he sees Rasul, his Divine Message Bearer, a living identity before him. Thus the Sufi sees the vision of God, the worshipped deity, in His immanence, manifest in nature, and life now becomes for him a perfect revelation both within and without.

It is often for no other reason than clinging to the personality of their particular teacher, claiming for him superiority over other teachers, and degrading a teacher held in the same esteem by others, that people have separated themselves from one another, and caused most of the wars and factions and contentions which history records among the children of God.

What the Spirit of Guidance is, can be further explained as follows: as in man there is a faculty for art, music, poetry and science, so in him is the faculty or spirit of guidance; it is better to call it spirit because it is the supreme faculty from which all the others originate. As we see that in every person there is some artistic faculty, but not everyone is an artist, as everyone can hum a tune but only one in a thousand is a musician, so every person possesses this faculty in some form and to a limited degree; but the spirit of guidance is found among few indeed of the human race.

A Sanskrit poet says, “Jewels are stones, but cannot be found everywhere; the sandal tree is a tree, but does not grow in every forest; as there are many elephants, but only one king elephant, so there are human beings all over the world, but the real human being is rarely to be found.”

When we arise above faculty and consider the spirit of guidance, we shall find that it is consummated in the Bodhisatva, the spiritual teacher or divine messenger. There is a saying that the reformer is the child of civilization, but the prophet is its father. This spirit has always existed, and must always exist; and in this way from time to time the message of God has been given.

Printed with permission of the Sufi Order International.

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Father, thank You for love, grace and mercy.  Thank You for the word abiding in us.  We are grateful to have open eyes and ears to see You in all creation.  We love and adore You in Jesus name, amen.