Posts by gracewatcher

Sharing the Oneness of God, Religion and Humanity, while Teaching Ancient Wisdom For Today

Our Priorities in Times of Deceit

Many countries all over the earth recently announced that clubs will legally require covid passports for entry from September, with other social activities inevitably following suit (in other countries too). There is a silver lining here. With chaos always comes opportunity.

These new restrictions for the unjabbed are presenting us with the perfect opportunity to reimagine new ways to socialize and enjoy ourselves, which don’t involve damaging the body through reckless and unhealthy habits (such as drinking).

We only accept destructive habits as ‘normal’ because of social and cultural conditioning, grafted upon us by those who benefit from our disempowerment. This insidious mind control begins from birth and is so powerful that it convinces people to engage in harmful habits, on the mere basis that they are deemed ‘normal’ or ‘socially acceptable’.

Without social pressure, there would inevitably be far less people who drink or go clubbing. This is why there are some countries which barely consume alcohol (in some instances, due to religious reasons), whilst in other countries, getting blind drunk is the societal norm (England being right up there). This illustrates the power of the hive mind, which is systematically fashioned by the social engineers, as a means to homogenize and therefore more easily control the global population.

Isn’t it interesting that when someone asks; ‘do you drink?’, or ‘what do you drink?’, they are almost invariably referring to alcohol. If you turned round and said water, I can almost guarantee you’ll be met with a disapproving look.

Everywhere we turn, there are invitations to ‘drink’. Mainstream western culture, not only legalises, but glorifies alcohol, creating the mass perception that non-drinkers are ‘boring’ or ‘socially inept’. At University, getting blind drunk is seen as a kind of rite of passage in freshers/freshman years. The programming runs so deep that having a hangover (destroying the body) is seen as the sign of a ‘good night’ (a popular Hollywood movie was even named in its honour).

Remarkably, alcohol is not even considered a drug in the global public lexicon, despite meeting every definition of the word. Because it is legalized on this basis, it convinces people that it’s less harmful than other more natural (and noticeably less dangerous) substances, despite the fact that it leads to many more thousands of deaths every year.

Again, this illustrates the programmed mind of the masses, who believe what they are told, with little to no independent thinking. Instead, their minds are moulded and almost entirely responsive to the sensory and subconscious inputs imparted upon them by the social engineers.

Self-destructive pursuits are purposely propagated through mainstream culture, namely TV, film, advertising, media, entertainment and celebrity cult-ure, all of which are controlled and enforced by the global puppeteers. Entire populations have been disarmed through these kinds of disempowering, yet normalised social habits. Alcohol is permitted in part because it leads to docile, apathetic and submissive behaviour, which helps the cult agenda move forward, with little to no opposition.

In order total the power back, we have to reconnect to more harmonious ways of living, even if it means going against the societal norm. This is what these so-called ‘restrictions’ are inviting us to do.

There is no better time to reevaluate our priorities and consider what will will truly fulfill us on all levels.

Nature, community and creativity can provide us with all we need to live a joyful and meaningful life, uninhibited by the demands of the social controllers. Everything else we think we need has simply been programmed into us, in order to turn us into insecure, mindless consumers, who feel that we constantly need more to be happy. What a much more wonderful place the world would be if everyone realized that the reverse was true.

We Need Creeds and Confessions of The Faith

Our word creed comes from the Latin word credo, “I believe.” A creed is typically a short statement of faith. The ecumenical creeds, including the Apostles’ Creed (developed during the first four centuries AD), the Nicene–Constantinopolitan Creed (often called the Nicene Creed; AD 325/381), the Athanasian Creed (after AD 428), and the Definition of Chalcedon (AD 451), have been widely accepted across the ages by multiple church traditions.  

In them, the ancient church responded to some of the great heresies of the Christian religion. For example, in the Nicene–Constantinopolitan Creed, the church defended the biblical doctrine that God the Son and God the Spirit are of the same substance (consubstantial) with the Father. The Son is eternally begotten of the Father and the Spirit proceeds eternally from the Father.  Yet, though God is one in nature, He also exists in three distinct, coeternal persons who share equally in that one nature. Nowhere are the doctrines of the Trinity and the two natures of Christ more clearly taught than in the Athanasian Creed. The Definition of Chalcedon teaches us how to keep Jesus’ humanity and deity united in one person without confusing them. The Apostles’ Creed serves as a summary of the consensus of the ancient church on the great doctrines of the Christian faith. These are boundary markers beyond which no Christian may safely go. As the Athanasian Creed says, “Whosoever will be saved, before all things it is necessary that he hold the catholic [that is, universal] faith.”

Our noun confession comes from the Latin verb confiteor, “to confess.” The great Reformed confessions include the Belgic Confession (1561), the Heidelberg Catechism (1563), the Canons of Dort (1619), and the Westminster Standards (1648). The idea of creeds and confessions did not originate in church history, however.

Creeds & Confessions in the New Testament

First, there are creeds and confessions in Scripture itself. One of the first examples occurs in Deuteronomy 6:4: “Hear, O Israel: The Lord our God, the Lord is one.” It is known as the Shema, after the Hebrew word translated as “Hear!” in the verse. This most basic Israelite confession was repeated weekly in the synagogue during the intertestamental and New Testament periods. Our Lord Himself quoted it in Mark 12:29, and Paul refers to it in Romans 3:30 and Galatians 3:20. James alludes to the early Jewish Christian practice of reciting the Shema in James 2:19.

There are also confessional expressions in the New Testament. For example, in 1 Timothy 3:16, the Apostle Paul quotes a confession used in the churches:

Great indeed, we confess, is the mystery of godliness:

He [Christ] was manifested in the flesh,

vindicated by the Spirit,

seen by angels,

proclaimed among the nations,

believed on in the world,

taken up in glory.

The Shema and 1 Timothy 3:16 are brief accounts of the faith that touch on key aspects of the Christian faith. God is one. Jesus is God the Son incarnate, the ascended Lord and Savior. The Holy Spirit raised Him from the dead, and we are united to Him by grace alone through faith alone. Paul calls these formulas “trustworthy saying[s]” (1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11; Titus 3:8), short summaries of Christian faith and practice.

Second, our Lord Himself commands us to confess the faith. He said, “So everyone who confesses me before men, I also will confess before my Father who is in heaven, but whoever denies me before men, I also will deny before my Father who is in heaven” (Matt. 10:32–33). We know that there was pressure on early Christians not to confess Christ (John 9:22). The Apostle Paul instructed Timothy to confess the faith (1 Tim. 6:12). The Apostle John called the churches of Asia Minor to confess the incarnation of Christ against the dualists who denied it (1 John 4:15; 2 John 7). Confession of Christ and His truth is so important that it is something all believers will do at the last day (Phil. 2:11) and even in heaven (Rev. 3:5).

Confessions and creeds are good, but they are also unavoidable. Even our friends who reject creeds have one. “No creed but Christ” is a very short and inadequate creed, but it is a creed nonetheless. Thus, the question is not whether we will have a confession but whether it will be biblical, ecumenical, and sound.

The Authority of Creeds and Confessions

One of the great concerns that animates resistance to creeds and confessions is the justifiable concern that human doctrines and traditions should not replace Scripture. The sole magisterial authority of the Word of God was the formal cause of the Protestant Reformation. This is what we mean by the Latin slogan sola Scriptura, “according to Scripture alone.” Where Rome confessed two streams of authority—church and Scripture—the Protestant churches recognized the supreme ruling authority of Scripture alone. To the church they admitted only ministerial authority. The ecumenical creeds and the Reformed confessions are expressions of that ministerial authority. The Presbyterian and Reformed churches confess what they do about the faith and the Christian life because God’s Word says what it says. The confessions serve the Scriptures. They are ecclesiastically sanctioned summaries of God’s Word. Should they be found to be in need of correction to be made more faithful to God’s Word, they may be revised by due process.

In the confessions themselves, the church declares that no other authority can rival God’s Word. In article 7 of the Belgic Confession (1561), the Reformed churches declare that the “Holy Scriptures fully contain the will of God” and everything that one “ought to believe unto salvation is sufficiently taught therein.” From the Scriptures we learn “the whole manner of worship,” and Scripture alone is so authoritative that it is “unlawful for anyone,” whether an Apostle or an angel, to contradict it. Merely human writings, no matter how highly regarded or ancient, cannot be of “equal value with” Scripture, which alone is the infallible rule for the Christian faith and life.

It is true that there are churches and even entire denominations that have relegated the ecumenical creeds and Reformed confessions to the museum or to the dustbin. In such cases, the fault lies not with the creeds and confessions but with infidelity. For those congregations and denominations that still believe God’s Word as it was understood in the ancient church and in the Reformation, the creeds and confessions are the living voice of the church’s understanding of God’s Word on the most important issues of Christian doctrine and living.

The Role of Creeds and Confessions

In the classical period of Reformed theology, most Reformed writers defined theology as having two aspects: doctrine and practice. They distinguished between theology as God knows it and theology as He reveals it to us, which is principally revealed to us in Scripture. This revelation, they taught, is an analogue of theology as God knows it. They described as “pilgrim theology” the aspects of theology as we know and do it.

Pilgrim is a figure of speech, and it brings us back to the beginning. Christians are on a journey. By His sovereign grace alone, God the Father has elected us in Christ, and the Holy Spirit has united us to Christ through faith alone. In the words of Belgic Confession 34, we have been redeemed by the “sprinkling of the precious blood of the Son of God, who is our Red Sea, through which we must pass to escape the tyranny of Pharaoh, who is the devil, and to enter the spiritual land of Canaan.”

Systematic theologies and biblical theologies and other works of individual writers have genuine value, but the ecumenical creeds and Reformed confessions are more than the opinions of individuals. They are the considered, prayerful judgment of Christ’s church on the most important issues of the Christian faith and life. In legal terms, a lawyer may think what he will, but his opinion is one thing and a Supreme Court ruling is another.


Many have been tempted to read the Scriptures in isolation from the rest of the church. That is a great mistake. Historically, it has led to serious errors. For example, in the early seventeenth century, the Socinians tried to do just that, and they abandoned the doctrine of the Trinity, the deity of Christ, substitutionary atonement, and other essential biblical truths. This is what can happen when we travel without a map, without the creeds and confessions. When we read the Scriptures with the creeds and confessions at hand, we are reading the Scriptures with the ecumenical church and with the Reformed churches. We are learning from their journey before us and learning with them the most vital doctrines of the Christian faith and basic Christian practice: the observance of the Lord’s Day, attendance to worship and the means of grace, prayer, repentance, and dying to sin and living to Christ by grace alone.

Biblical Theology for a Modern World

The heart and soul of the One, Holy, Catholic, and Apostolic Church is the glory of the triune God (Ps. 96:3; John 17:1). For this reason, it is often called “God-centered”, in a word, is the man who sees God. . . God in nature, God in history, God in grace. Everywhere he sees God in His mighty stepping, everywhere he feels the working of His mighty arm, the throbbing of His mighty heart.” The magnificent obsession of Reformed Christianity, and indeed the very purpose for which mankind exists, is “to glorify God, and to enjoy him forever.

We must use logic to communicate clearly and coherently. Otherwise, we speak in empty riddles that darken people’s minds instead of bringing light. However, human wisdom cannot lead us to God (1 Cor. 1:21). God is so much greater than we are, and his ways so much higher than ours, that we can only know him truly as he makes himself known in his Word (Isa. 55:6–11). Therefore, Biblical theology builds all of its doctrines upon the study and interpretation of the Bible, the written Word of God (Isa. 8:20). John Owen said, “The student of theology must demonstrate by his life the absolute authority of the Scriptures, and show himself devoutly submitting his own will and judgment to the authority of the Bible in all matters.”

In Biblical exegesis and hermeneutics, context is king. The largest context is what the whole Bible teaches on the particular topic at hand. Since all Scripture is inspired or “breathed out” by God (2 Tim. 3:16), the Bible presents a coherent message on each point of its doctrine and ethics. Reformed theology helps us by providing a systematic presentation of biblical truth so that we can interpret Scripture with Scripture (“the analogy of Scripture”). The Westminster Confession of Faith says, “The infallible rule of interpretation of Scripture is the Scripture itself: and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.”

Tradition can be the bane or blessing of the church. Tradition hurts the church when we elevate it to divine authority (Matt. 15:6–9) but helps the church when each generation receives, examines, and passes on what our predecessors learned from the prophetic and apostolic word (2 Tim. 2:2). Innovation can be very helpful for technology, but in Christian doctrine, we should seek the “old paths” (Jer. 6:16) in order to hold to “the faith which was once delivered unto the saints” (Jude 3). Biblical theology informs our faith with centuries-old Christian doctrinal standards such as the Belgic Confession, the Heidelberg Catechism, the Canons of Dort, the Westminster Confession and Catechisms, and the Second London Baptist Confession.

Biblical theology does not depart from our ancient Christian heritage but affirms the catholic, orthodox doctrines of God and Christ that form the backbone of the great confessional tradition of worldwide Christianity. Though the Reformers were excommunicated by the Roman Catholic Church, they did not cast off the Trinitarian faith of the councils of Nicaea, Constantinople, Ephesus, and Chalcedon. They affirmed the doctrines that God is three persons in one divine nature (Matt. 3:16–17; 28:19), and that God the Son took a truly human nature without ceasing to be fully God—two natures in one incarnate person (John 1:1, 14). Reformed theologians have proven ardent defenders of the orthodox doctrines of God and Christ against heresies old and new because those doctrines are revealed in God’s Word.

Christ is everything to believers (Col. 3:11). The Holy Scriptures teach us to “count all things but loss for the excellency of the knowledge of Christ Jesus my Lord” (Phil. 3:8). Earlier we noted that Reformed theology is God-centered; here we clarify that it is centered on the triune God who comes to us through the only Mediator, Jesus Christ. The Puritans portrayed the gospel as the greatest love story ever told—the Father’s heavenly match of his perfect Son with his fallen and sinful bride, the church. They traced in glowing detail his mediatorial office as the Prophet, Priest, and King of his people. The knowledge of Christ is a topic of immeasurable glory, “the unsearchable riches of Christ” (Eph. 3:8). John Flavel said, “The study of Jesus Christ is the noblest subject that ever a soul spent itself upon. . . God’s heart is opened to men in Christ.”

Biblical theology presents a comprehensive worldview—more than five points.
When people ask, “What is Reformed theology?” they often receive an answer couched in terms of “the five points of Calvinism,” the doctrines of total human depravity, unconditional divine election, Christ’s death for the elect, God’s sovereignty in saving them, and their final perseverance in grace to eternal life and glory. Or, they might hear the five sola (Latin for “alone”) principles: standing on Scripture alone, we are saved by grace alone, through faith alone, in Christ alone, to the glory of God alone.

However, a survey of a Reformed catechism or systematic theology shows that there is much more to Reformed theology than the doctrine of salvation. Reformed theology also includes the biblical doctrines of God’s eternal being and works of creation, providence, and government; of the origin of mankind, our nature, our fall into sin and its consequences; of Christ’s glorious person, natures, offices, incarnation, sufferings, and death, and the glory that followed; of the Spirit and his work in creation and redemption; of the church, its constitution, mission, and ordinances; of the Christian’s experience of grace, his life of thankful service in obedience to God’s law, and the ministry of prayer; and finally, the glorious things that are yet to come as God accomplishes all his holy will. Reformed theology is a proclamation of “the whole counsel of God” (Acts 20:27) insofar as God has revealed it for us to know (Deut. 29:29).

God-centered teaching calls us to God-centered living. The Word aims to inculcate the wisdom of God’s Word through faith in Christ (2 Tim. 3:15), and the beginning of wisdom is the fear of the Lord (Prov. 9:10). Though it is possible to do theology in a spiritually arid, merely intellectual manner, Reformed theology has historically aimed at the same Paul had in his teaching: “love that issues from a pure heart and a good conscience and a sincere faith” (1 Tim. 1:5). Reformed divines often speak of “piety” as a synonym for “true religion.” John Calvin said, “Indeed, we shall not say that properly speaking, God is known where there is no religion or piety. . . I call ‘piety’ that reverence joined with love of God which the knowledge of his benefits induces.” Although Reformed theology can be taught on a high academic level, it aims to expound the knowledge of God in such terms that children can practice it at home and adults, in their trades (Col. 3:20–25). Gisbert Voetius, a renowned professor of Reformed theology, regularly gave his time to catechizing orphans. The English Puritans encouraged people with no more than a basic education to have family devotions so that God’s Word permeates all of life (Deut. 6:7). The men of Old Princeton held that “truth is in order to goodness.”

The biblical doctrine has been treasured by some of the greatest evangelists of all time, such as George Whitefield and Jonathan Edwards. The missionary expansion of the church came as God’s answer to the prayers of Reformed and Presbyterian churches, taught by the Westminster Directory for the Public Worship of God to intercede for “the propagation of the gospel and kingdom of Christ to all nations.” Reformed theology is a worldview of missionary optimism because Christ shall surely save all whom the Father gave him, all the sheep for whom he died, as they hear his voice calling to them in the gospel (John 6:37–39; 10:11, 16, 26–29). Such Reformed optimism prompted William Carey to say that we must “expect great things” and “attempt great things” in our missionary endeavors. Furthermore, the God-centered perspective of Reformed Christianity offers the highest motive that can sustain an evangelist or missionary: “for his name’s sake they went forth” (3 John 7).

The Reformers and Puritans theologized in their preaching and preached their theology. The Reformers and Puritans took their cue as preachers from the apostle Paul: “I believed, and therefore have I spoken” (2 Cor. 4:13). This was not merely a method they embraced, but the fruit of their encounter with the living God through the truths of his Word. Like Paul, they preached God’s Word as in God’s presence (2 Cor. 2:17; 2 Tim. 4:1–2). And like Paul, their theology overflowed in the blazing doxology (Eph. 1:3–14). Thus, Reformed theology is a grand assertion that “of him, and through him, and to him, are all things: to whom be glory forever” (Rom. 11:36). Wilhelmus à Brakel said, “God possesses within Himself all glory and worthiness to be served,” and therefore, true godliness is “to live unto God at all times and in all things with all that he is and is capable of performing,” for “He is God and by virtue of His nature this is His worthy due.”

The Mystery of Christ in You

The mystery is not, Jesus in you.

The mystery is Christ in you, as you.

Jesus was the Master Teacher that brought forth the teachings and revelation to connect us back to the Heart.

He told us that the exact same Spirit that created everything and holds everything together lives in us.

That our minds needed to be renewed to this truth.

Jesus did NOT come to start a religion. He did not come to have us build buildings to congregate in. He did not come for us to further divide by establishing denominations, or clicks or social groups or monopolies or money gimmicks.

Jesus did not come to be worshipped. He did not come to be turned into an idol.

He did not come for you to use his name at the end of every prayer or to summon powers by invoking his name to have something done.

He came to reveal the power that has always laid dormant inside of you.

He came to wake you up to who you really are and to tell you that you have all the power he did when he walked the Earth.

To idolize Jesus is to miss the mark, to sin.

Because that means you see yourself somehow separate from him.

Just as Moses lifted up the serpent in the desert (as an idol), man has lifted up Jesus in the same manner.

He knew this would happen. That we would not understand his teachings, in which his disciples barely understood, and that we would create an idol of him.

He said it is better that I go. Because if he stayed we would have never turned within to find our true identity.

I love Yeshua. I honor him and what he did while on this Earth and yes I even use to worship him.

But that is before, by the Guidance of the Holy Spirit, I found the true meanings of his teachings.

I choose to actually live out and up to the prayer he prayed in the Garden before being killed by those (the beast ego nature), who chose to try and silence the Christ within from sitting on the throne of my body.

Mankind has totally flipped what Jesus came to do upside down and backwards.

Jesus the flesh and blood man does not live inside you, but the eternal Christ Spirit does.

And that is your true identity.

The eternal Love of the Father/Mother God made manifest.