THE RETURN OF THE PROTOTYPE
IT WAS AT the beginning of the age,” said the teacher, “that the new covenant faith was in its original and most natural state.”
“And what was its original and most natural state?”
“Revolutionary,” he said, “set against the status quo of the world . . . underground, miraculous, countercultural, distinct, radical, powerful, overcoming, and world-changing . . . And it was also something else.”
“Jewish. What the world knows as Christianity, in its original and prototypical form, is a Jewish faith. But something happened in those first centuries. The more embedded and established the faith became in the mainstream of Western civilization, the more it lost its original and natural identity. What was a countercultural faith became a cultural faith, what was a radical faith became an established faith, what was a revolutionary faith became the faith of the status quo . . . and what was a Jewish faith became a non-Jewish faith. As the faith became joined to a non-Jewish Western culture . . . its Jewish disciples, messengers, and apostles began to disappear.” He paused at that point as if to delineate a change.
“But now we’ve come to the other side of the phenomenon. We are now witnessing the separation, the dislodging, and the disestablishing of the faith from Western civilization.”
“That’s not a good thing,” I said.
“And yet in one sense it is. The reverse of the phenomenon means that the faith will return to its original and natural state. From a cultural faith to a countercultural faith, from an established faith to a radical one, and from a faith of the status quo to a revolutionary faith.”
“But then there must be one more transformation,” I said. “The faith must change from its non-Jewish identity and form and return to its original Jewish form and identity.
“Yes,” said the teacher, “and we might also expect the return of Jewish disciples. So notice what this reveals. The more established and of the world this faith becomes, the weaker its spiritual power. But the more separate from the world it becomes, the greater its spiritual power. Apply this to your life. Disentangle yourself from all compromise, from worldliness, and from the status quo. And you will grow stronger in spiritual power. Remember, this faith, in its truest and natural form, is always radical and revolutionary. Live your life accordingly.”
The Mission: Divest yourself today from worldly attachments, that you might gain spiritual power. Exchange a comfortable walk for a revolutionary one.
Zechariah 8:3–8; Matthew 23:37–39; Acts 2:16–18, 39;
The Mystery of the Rains…
THE GARDEN OF MIRACLES
DURING ONE OF our walks by the gardens I asked him a question I had been pondering.
“You shared with me how on the day of man’s creation, on the sixth day, God brought man into a garden of life. Then, on the day of man’s redemption, on the sixth day, man brought God into a garden of death, a garden tomb.”
“That’s correct,” he said.
“But when God placed man in the garden, it wasn’t the end of the story, but the beginning. God put man in the garden to work the garden, to tend to it. The garden was a real functioning garden. It was an ongoing work. So when man placed God in the garden of death, wouldn’t it also be an ongoing work? And, if so, what is the ongoing work of the Garden Tomb?”
“A garden tomb,” said the teacher, “the most radical of places. A tomb is a place of ending, but a garden is a place of beginnings. Tombs are where life ends, but gardens are where life begins. So a garden tomb is the place of death and life, the end and the beginning.”
“A place of life after death,” I said, “resurrection.”
“Yes. And how does life begin in a garden?” he asked. “It rises. It rises up from the earth.”
“The rising of Messiah from the earth.”
“And what rises in a garden? That which has descended to the earth. The seed. And what did Messiah liken His death to?”
“A seed falling into the earth and dying.”
“And what happened to the seed of Messiah’s life as it was buried in the Garden Tomb?”
“It bore life. It rose.”
“And so,” said the teacher, “it is an ongoing work. Just as the Garden of Eden was to be. Whatever is brought into this garden, whatever is planted in the Garden Tomb will bear a miracle. Whatever you plant here, your past, your broken dreams, your old life, your failures, your losses, your tears, whatever you let go of here, your treasures, your life, whatever it is that you plant in “this garden”…
-will come alive again and blossom and bring forth life, a miracle more beautiful than what you planted. For this tomb is now the Garden of God . . . and the ground of miracles.”
The Mission: Take all in your life that failed, that was taken or lost, that was broken, or that came to an end, all your sorrows. Come to the Tomb and plant them in the Garden of Miracles.
(Key note: Similar to Superman regaining His Powers after having given them up to become a normal human being…Superman II-The Richard Donner Cut…The Version You Have Never Seen…)
Genesis 1:27–29; Isaiah 61:3; John 19:31–20:16;
1 Corinthians 15:36–37, 42–44
Excerpt From: Jonathan Cahn. “The Book of Mysteries.” iBooks. https://itun.es/us/v7hZdb.l