What is our Center? By Kokichi Kurosaki

One Body In Christ by Kokichi Kurosaki

What is our Center?

By Kokichi Kurosaki

One might think that with the Bible as the center of Christianity, the unity of Christians could be easily realized. Unfortunately, this has not proved to be true. This inability of Scripture to unify the Lord’s people proves that the LETTER of the Bible cannot really replace the living Christ as the center of our faith. The Bible speaks to us of the Life and work of God, and since “life” is greater than its manifestation, it cannot be expressed completely in any logical or theological form. Therefore, the Bible itself cannot escape being understood in many different ways. Thus we see how, in the wisdom of God, it is impossible to make the Scriptures the end or final authority in themselves, for they only express God’s authority TO THOSE WHO LIVE IN FELLOWSHIP WITH THE SPIRIT.

Let us pause to remember. In rejecting the authority of the Roman Church, the reformers turned to the Scriptures as the authority for their faith and actions. In the fierce conflict of the early days of the Reformation, it was natural that they should seek the security of some objective standard to meet the seemingly unlimited politico-ecclesiastical power of Rome. Therefore the position of the Bible as the God-inspired testimony of the apostles’ personal faith in Christ gradually changed and became the source of Protestant “dogma” and the criterion of acceptable faith. REPLACING THE ROMAN POPE, THE BIBLE BECAME THE CENTER OF THE PROTESTANT CHURCHES.

And so on the one hand there are the so-called fundamentalists who, accepting the Bible as the “infallible Word of God,” believe there is no mistake in the whole Bible, not even in one phrase or manner of wording. To them it is, in the most literal sense, the Word of God from cover to cover, and their faith is utterly dependent on its literal infallibility.

On the other hand there are liberals who try to compromise Biblical truth with science. Denying the spiritual in favor of the rational, or adopting the results of the higher and lower criticism, they reject the inspiration of the whole Bible.

There are yet others, though, who take the whole Bible to be the Word of God as do the fundamentalists, but in a little different way. They believe that the Spirit acts in the words of the historical records to reveal the LIVING Word. They recognize the Bible as the record of God’s revelation of Himself throughout history, climaxing in Christ–an inspirited record resulting from the activity of the Spirit in the individuals who wrote it. There is only one center of Christianity, and this center is spiritual fellowship with God through Christ–LIFE UNION WITH GOD IN CHRIST. When there is this koinonia–fellowship–there is the Body of Christ, the Ekklesia. The Ekklesia exists where there is this life-union with God through Christ. Only this union with God in Christ can be the CENTER of Christianity.

You can hear me reading Kokichi Kurosaki book ONE BODY IN CHRIST at https://christasus.podbean.com that I recorded August 2013

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Simple as This By Norman Grubb

Notes from Norman

Simple as This

By Norman P. Grubb


Here is the outpouring in a kind of resume form of what I daringly call (to me) Total Truth. I gave it in more detail in my recent book YES I AM.

The main point is that the heart of revelation is that there is Only One Person in the Universe manifesting Himself in infinite variety of visible forms. Therefore the human self, His highest form of manifesting Himself created in His own image, is basically nothing but a vessel, branch, temple, body-member, slave, with its perfection of created being and potential (Acts 17:28), but with no nature of its own by which it expresses itself. Much like our modern day computer with its great potential, but only reproducing the input of its programmer, our only reason for existence, glorious as that is, is to express God in His nature, and reproduce Him in all His forms of sacrificial love-activity so that we are He in our forms.

But because nothing in the Universe, from God Himself through all His creation, can operate except by interaction with its opposite, and the one utilizing the other for its manifestation, so we, in ourselves as His highest form of creation, can only know ourselves and operate as selves by being confronted with the opposite. Created to manifest God in His nature of Self-giving Love, we were confronted with and caught up by that false “god” of self-loving self and were then deceived to the point of thinking it was ourselves operating ourselves, instead of the true fact that it was that evil one expressing his nature by us. It is a ridiculous and total impossibility for humans to be self-operating selves. There is no such thing in the Universe.

Our Last Adam then, our Lord Jesus Christ, representing us, voluntarily accepted His Calvary death in our place and as us. Thus “made sin” as us, by His death He “died to sin”, that sin-spirit which occupied us, and by His resurrection His Spirit of Self-giving Love replaced that false spirit of error. This then is the fact in us when in our freedom as persons, by the grace operation on us first by the law and then of the Spirit, we come to recognize Who we now are: formerly Satan-I, now Christ-I, as in Galatians 2:20.

We are liberated to recognize that there never was anything basically evil in our human selves, any more than there was anything basically good (Rom. 7:18). But as formerly sin-expressers through Satan in his sin form indwelling us, now we are God-expressers through Christ in His holiness nature indwelling us. So we boldly now accept ourselves and be ourselves with no condemnation, with no change necessary in our human selves created in His image, but the radical change is in the One expressing Himself in His nature as us; not change of human self (which had no nature) but of Deity owner and indweller expressing His nature by us. We are free to be kept by our Keeper.

Living in this present Satan-infected world, as lights in a dark place, we are continually assaulted by every kind of enticement to respond to that tempter around us. But we have learned not to take condemnation for temptation, but to recognize and accept it as living always within range, even as Jesus was tempted in all points like as we are, yet without sin. Thus recognizing the subtle temptation to respond to the lie of the independent self and taking no condemnation for the pulls of Satan by temptation, we are equally free to recognize Who we really are, the Spirit of holiness in us/as us, and we expressing Him in whatever replacement meets the temptation: hate by love, fear by faith, lust by self-giving love and so on.

Finally, free from pressures concerning our human selves, we are captured by the pressures of self-giving love, God in His lamb nature, and lay down our lives as intercessors that others may find their secret of life, “death in us, and life in you”. This is finally total fulfillment in present-day world living; Paul’s Col. 1:28, “presenting every man perfect in Christ Jesus”.

Amen and Amen

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Simple as This By Norman Grubb

Notes from Norman

Simple as This

By Norman P. Grubb


There is then this third level, the father level, found in John 2:12-14. It is the way of the Spirit joined to our spirit (where we have moved from knowing merely God’s acts to participating in His ways, Ps. 103:7). It is He carrying out His love activities in the world by us, which, of course, are the outgoings of God in His eternal nature of Self-giving “that the world through Him might be saved”. This is the new and final quality of living in which laying down our lives that others may have their predestined completion is not seen as sacrifice but glory, just as John always spoke of Jesus’ coming Calvary as “The Son of man being glorified.” (John 7:39, 12:23)

In the fulfillment of this there is the discipleship process in which we are being trained to be apostles, God’s sent, commissioned ones, whatever our walk of life. All of us who are “young men” of necessity are moved into the royal priesthood life as being the nature of Him Who now expresses Himself as us. It is the “taking up your cross” stage, beyond the point of going to His cross for salvation, and then on His cross and thus He in us/as us we now move on to become participators in His cross. Finally, there is a warning Paul gives in 1 Cor. 4:14 that there is now the call to us to “take up your cross and follow Me” and thus be Who He is. Some deeper recognition is involved in this and not all believers follow through into the total meaning of our New Being. See in 1 Cor. 4:8-14 where Paul so differentiates between the Corinthian Church with its blessed and gifted members, and himself and others who were “apostles”, and warns those saints (1 Cor. 4:14) about their danger of coming short of their completion of taking their intercessory share in the Spirit’s saving actions by the Saviour’s body.

As disciples, learners, as in Luke 14:23-33, the Spirit takes us through detaching-attaching processes. By these we are loosed from our over-attachment to even what are the “good” things of life: family bonds, earthly possessions, over-concern for our own security or physical well-being. “If any man hate not father, mother, wife, children, brothers, sister, yea and his own life also, he cannot be my disciple.” And, Jesus says, there is a sitting down and counting the cost of this by which we become, not just saved, but co-saviours with Him. (1 Cor. 9:22) The Spirit will make apostles of just those who take the full position of faith that He is doing it, which will be in various forms the fulfillment of Paul’s description of an apostle in 1 Cor. 4:9-13 and 2 Cor. 6: 8-10). This is the top level completed Spirit-self.

For Paul, in Phil. 3:7-11, that meant that after the joy of his salvation (“… what things were gain to me those I counted loss for Christ”), he then gladly counted all things as loss compared to finding his own completion as Christ in human form in the young man state, “… the excellency of the knowledge of Christ Jesus my Lord”. This, he said, meant that he “suffered the loss of all things”, and that plainly hurt him in the young man stage. But now as the apostle in the royal priest stage, it was actually repulsive to him to think of retaining what it had then cost him to give up, “do count them but dung, that I may win Christ.” Total reversal, not of attachment to the bad things of life, but the good things to be absorbed in the best, the only true things. These were to “win” the privilege of equality in co-saviourhood with Christ, way beyond the stages of relying on Christ for his personal needs; now it was to be absorbed with Him in paying the necessary price for the fulfillment of a world’s need and that meant being one with Him on that co-saviourhood, fatherhood level, sharing in manifestations of His power by faith action (“the power of the resurrection”). It also meant sharing in the suffering and death experiences of a priest-intercessor (“the fellowship of His suffering and conformity to His death”), from which would then come the co-resurrection of many from the dead the intercessor’s gain.

For us also, not by our self-efforts but by His own way of conditioning us, the Spirit will fix us who are willing from the heart in this same reversal of Paul’s, where our total passion becomes to hold nothing earthly – whether loved ones, possessions, or life itself of any value except as how they may fit in our all-absorbing passion, “the zeal of God’s house eating us up”. In this way, we “win” (Paul’s word) a leveling up with Christ, not now of reliance on Him for my own needs, but being aligned with Him in His Saviourhood. We are taken by the Spirit those same ways He went of utilizing the power of God at our faith disposal (which Paul called “the power of His resurrection.” (Phil. 3:10) We are joined to Him in that death-resurrection process of the intercessor, where death-pressures involve us in taking the place of others that they may live, which he called “the fellowship of His sufferings”. This takes us right up to death itself (Phil. 3:10); and this produces what Christ’s out-resurrection produced, not just His rising, but the “bringing many sons to glory” (the full meaning of that special “out-resurrection” word in Phil. 3:11). And so we go, as co-laborers to the limit, and glorying in it, even as He went to the pain and shame of the Cross, not with sorrow, but joy (Heb. 12:2). We are among, not just the Spirit-baptized members of the church at Corinth who rejoiced in their own spiritual riches and fullness, but among those with the marks of apostleship: weak, despised, poor, a “spectacle” to be stared at as crazy, yet apostles (1 Cor. 4: 9-13; 2 Cor. 6: 8-10).

We see this as the glorious completion of the “completed man in Christ”, the human side of the mystery of Christ in man, which Paul coupled together in his basic standard statement of Col. 1: 26-28: Christ in us (v. 27); we, complete men in Christ (v. 28). This was the ideal to which Paul pressed forward, not a perfection of sainthood which had been his for years, but a perfection of co-saviourhood in the fulfillment at all costs of his high calling. For him that was the glorious taking of the gospel to the Gentiles and the building up of the saints in Christ, his two-fold ministry. (Col. 1: 23, 24) This had meant for the Saviour Himself an uncompleted task until He laid down His life for us (Luke 12: 50), and so it did for Paul. (Phil. 3: 12-14) And for us that means, as anointed ones (which all we believers are), we move right into our high calling. We are then pressed by the Spirit into this total absorption in Him flowing out of our inmost being (travail) into others, in countless unexpected ways, so that each of us is fulfilling various intercessions in action, in whatever outer position of apparent unlikelihood we are in. These intercessions, which are the Spirit, The Intercessor, interceding by us (Rom. 8:26), drive us to a sense of committal, which we do not seek, but which takes us over. We have moved from our young man condition of rejoicing in the inner revelation of being He in our forms, fixed eternally, and are now becoming free from overriding self-concerns to involvement outside ourselves in people and situations. The reality of the royal priesthood takes us over.

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