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20 Reasons Why You Should Join AIESEC
20 REASONS
FOR JOINING AIESEC
Go on a work abroad experience, develop your leadership skills.
Network and meet new people in your university, around Nigeria and in the 124 countries we are present in.
Be part of a network of ambitious and talented AIESEC leaders around the world and utilize this network for the rest of your life.
Get the opportunity to travel to different places through the various conferences within and outside Nigeria.
Find a suitable Mentor who can guide you through your career decisions and many life experiences.
Cultivate a global mindset and develop entrepreneurial outlook in a flexible & customizable work environment.
Increase awareness on things outside your text book through practical experience and on the job learning.
Get the opportunity to put theory into practice and gain practical international experience.
Being in charge and leading of a team of 5-20 people, to develop leadership skills and competencies through practical application.
Gain experience in leading and managing a not-for-profit organization.
Get a competitive advantage for any job you will apply for in the future or career you want to pursue, and advance your employability.
Obtain experience with sales and account management towards local and multinational companies.
Engage in event planning or training in your areas of expertise.
Run an exchange project focused on a hopt topic.
Learn to strategically plan, budget and mobilise other people to achieve goals.
Train/facilitate at conferences.
Learn how to package and communicate your unique experience to organisations.
Network with companies who want access to talented young people.
Take your next steps in your career/future; put your plan into action.
HAVE A POSITIVE IMPACT IN YOUR SOCIETY AND THE WORLD AROUND YOU.
The opportunities AIESEC offers are vast. Your AIESEC experience is up to you. It is a question of exploring the opportunities of the global network and building a foundation for a career in your area of interest. So if you would you like to diversify your CV and widen your skills by working in a collaborative environment with ambitious students, join AIESEC.
So, what do you think? Are these 20 benefits for you? If so then,
Join AIESEC Today
CLICK HERE TO JOIN AIESEC
For More Information visit
CLICK HERE
Or contact
Ebenezer: akume.ebenezer@aiesec.net
08181956620, 08101622244
James: james.akume@aiesec.net
08030571948
WHY JOIN AIESEC
Why Join AIESEC?
AIESEC offers you an opportunity to put theory into practice and gain practical international experience.
This will give you a competitive advantage for any job you will apply for in the future or career you want to pursue.
As a member, you will obtain experience with sales and account management towards local and multinational companies, run an exchange project focused on a hot topic, engage in event planning or training in your
areas of expertise. The opportunities are plentiful. As the work excites you and you want more, you may
take up the challenge of leading a team and
influencing the strategic direction of your local office, take charge of negotiations with key stakeholders or run an international 5-days conference with 200 delegates just to mention a few options.
Think of the value of the practical experience of for
example:
• Being in charge and leading of a team of 5-20 people
• Spending your summer going on a short-term internships.
• Making the annual branding and sales strategies for
your local office
• Being in charge of member development interviews,
and training of members
• Negotiating partnerships with companies on your 2nd year of university
Your AIESEC experience is up to you. It is a question of exploring the opportunities of the global network and
building a foundation for a career in your area of
interest. So if you would you like to diversify your CV
and widen your skills by working in a collaborative
environment with ambitious students, join AIESEC.
AIESEC Offers
Are you ready to embrace a new world of opportunities
where you can design your own career path? AIESEC
offers you from hardcore skills training highly regarded
by any future employer to personal vision and goal-
setting. Our training walks hand in hand with
opportunities for putting your skills, passion and vision
into practice.
We offer to develop your professional skills toolbox
while exploring and discovering your potential and
what you want to do with your life.
In practical terms we offer:
• Develop leadership skills and competencies through
practical application
• Gain experience in leading and managing a not-for-
profit organisation.
• Learn to strategically plan, budget and mobilise other
people to achieve goals
• Train/facilitate at conferences
• Be part of a network of ambitious and talented
AIESEC leaders around the world and utilise this
network for the rest of your life
• Learn how to package and communicate your unique
experience to organisations
• Network with companies who want access to talented
young people
• Take your next steps in your career/future, put your
plan into action
We wish to allow our members to find and invest their
vision and passion in our activities. We cultivate
mentorship relationships to provide a supportive space
for feedback and guidance to your personal reflections.
You will be exposed to situations that will challenge
you and your leadership and give you confidence while
often fundamentally change the role you see yourself
having. Interacting and working with a group of globally
minded fellow students provide new perspectives on
yourself and how you see the world. Through our
conferences and connecting with people of a similar
passion, AIESEC can provide infusions of inspirations
for you to unleash your potential.
Leadership Development
With AIESEC you can jump-start your leadership career.
In fact, AIESEC offers over 6,500 leadership positions
each year at the local, national and international level.
So what. Are you waiting for?
CLICK HERE TO JOIN AIESEC TODAY
You could also visit our opportunities portal @
CLICK HERE
Why You Shouldn’t Join AIESEC
WHY YOU SHOULDN’T JOIN AIESEC
I joined AIESEC in May this year regardless of what I heard about this organization. Through the years I’ve tried to develop myself, it was a great process really learnt some hard and soft skills and what it’ll take to become a leader but I also need to learn to work in a team. So I took that bold step and some may ask why did it took this long. People that want to remain in the same place will only tell you the negatives about something while they contribute less. I saw jobs came to me through AIESECers and it still does then I made a bold step to join myself.
However, if you know the good stuff about
something you experienced you must as well know the bad stuff about it. So here are 5 reasons why you shouldn’t join AIESEC:
EARLY INTO REAL WORK:
You are still a student, one or
two years in the university, or you maybe just joined it, and you find yourself already working for some organization, having a full time job, contacting enterprises and meeting CEOs, organizing professional events, managing people, leading a
team through a certain period, being part of a team, doing plans and backup plans, thinking about how to use your resources in a perfect way. You will become a professional since a young age while you’re still in college.
YOUR CV WILL BE HARD TO WRITE:
Usually, normal CVs don’t take more than two minutes to write and prepare, yours will take at least hours. After joining AIESEC, with all the experience you have, the skills you developed and the things you’ve done, you wouldn’t be able to make them fit on a 2 page CV. It will be so hard for you to list them all on a single CV, it is a hard task come on.
YOU ’LL LOSE ALL PREJUDGES YOU HAVE:
You have prejudged a certain race, certain country or certain region? In AIESEC, you will lose them all. You will meet a lot of new people from different countries, different races and different regions in national or
international conferences. You will visit a lot of new countries and get to know their true culture. You will have friends there, and by that you will lose everything bad you have in mind about them because you will know them for what they truly are.
You will finally figure out that you were wrong and end up changing your mind about the world.
YOUR CONTACT LIST WILL BE TOO DAMN LONG:
Networking is one of the most important things in AIESEC. You will have a huge network of professionals you worked with on events, you will have a network of friends you met on conferences and people you engaged by AIESEC activities. So you will have a lot of visit cards and you will a hard time organizing your contact list and that will drive you crazy.
YOU WOULD GROW TO MATURE AND JOIN A CAUSE:
You are still young; you want to have fun, party and live your life to the fullest. You can’t believe that you will be wearing a suit and tie and going to important meetings. You are still young for big causes and that
complicated stuff. In AIESEC, you will learn the value of volunteering, you’ll be part of a non for profit organization and will work for free, you will start believing in a certain cause, defending it and actually fighting for it. You will try to change the world and achieve peace.
The thing about AIESEC is that once you join it you go to a completely new level. You change your mindset, you will join a professional world, you will experience leadership in every action you make, and you will become an entrepreneur and have the chance to develop yourself in a Global Learning Environment. You will change lives, impact society, help people, join a cause, develop skills, become a Leader, get to be an entrepreneur, become better and seek the best for the world, for your country, for people around you and for yourself. You will become a Change Agent.
So what is your excuse not to join this magnificent world?
What’s your excuse not to join AIESEC
Contact Us Now
Ebenezer:08181956620
Email: akume.ebenezer@aiesec.net
James: 08030571948
email: james.akume@aiesec.net
Napres Online Library Now Open
Napres Now Offers an Online learning portal, were students can now download books share materials and drive learning
click here to visit our elearning portal
The Beauty Of Obudu In Pictures
African Communalism versus Western Individualism:
African Communalism versus Western
Individualism: A false dichotomy
Posted by Graham Knight
This post is the personal opinion of the author and
may not reflect the views of the Humanist
Association of Ghana.
Professor Osei’s presentation at the International
Humanist Conference in Accra, 2012 entitled The
Relevance of Secular Humanism to the
Contemporary African Society asserted that the
Western construct of Humanism is bringing
excessive individualism to Africa in opposition to
its traditional values of communalism. Professor
Osei also said we need to think about the issue of
LGBT rights within this context.
To find a distinctly African expression of
humanism sounds like an attractive project, yet
the assertion has also been bothering me. I have
been pondering on these issues since that
presentation and hope I may have found a
resolution to the apparent conflict.
We need to recognise that the use of the terms
African and Western are problematic short-hands
in this context, because they group together
different cultures, seeing them as uniform. We all
know there is no country called Africa yet so often
people talk of the West as a place.
Also, sadly, I doubt that humanism is currently as
influential as to bear such a great influence on the
collective consciousness of Ghanaians as to lead
them into excessive individuality. Rather I would
argue that it is the economic system we live under
and urban life which is eroding communal ways of
living.
I also believe there is a false dichotomy between
the individual and the collective. The benefits of
the collective are also expressed through the
benefits to the individual and if our individual
needs were not being met the collective would not
survive. Instead, we need to see the relationship
between communalism and individual rights as a
dialectical one.
In the past communalism was often maintained
through rules and taboos. Today everything is to
be questioned. For example we now challenge the
purity of ethnic groups by customs prohibiting
marriage between certain groups. This process
cannot be halted.
So we are now faced with making conscious moral
choices about the way we live with others which
humanism can inform. Communal ways of living
are certainly becoming more difficult with
modernity, but ways of caring for others are still
possible. The emergence of the State has also
taken over many of the responsibilities that
communities or individuals once had. The
functions of communalism now take
different forms although its appearance
has changed.
The ‘West’ is often accused of being individualistic
but this ignores the ways in which solidarity and
social responsibility still exist. Examples in the UK
for example, would be the tax contributions
individuals make to the welfare state which
provides cheap rent, free health care, money given
for the upbringing of your children , allowances
when you are unemployed or disabled and state
pensions. People also do voluntary work for ethical
causes, donate to charity, give blood, adopt
children, set up and work within community
neighbourhood projects, etc.
Human rights therefore, far from being due to
excessive individualism should be seen within the
context of the collective. Where individualism
separates people into different groups and assigns
them superior or devalued statuses, atomising
society, human rights recognises our common
bonds.
The contemporary colonial legalistic and religious
condemnation of people with same-sex desire
creates false divisions and embodies forms of
sexual desire within the individual. The fight for
LGBT rights should not therefore be seen as
western individualism but as welcoming people
into the collective and acknowledging the role they
can also play as human beings.
Our job as humanists is to alert people to the
necessity of making moral choices about how we
connect and interact with those around us and to
find practical solutions to those challenges.
Jesus Son of God And Man
Jesus, Son of God, Son of Man
by Lambert Dolphin
Why God Became a Man?
The religion page in the Saturday newspaper these
days treats Jesus as a great moral teacher whose
words we may or may not have accurately recorded
for us in the gospels. Jesus may have been a
remarkable teacher, but so was Confucius, Buddha,
or Mohammed.
The disciples of Jesus, and the majority of the Jews
who enthusiastically followed the Master at the
beginning of his public ministry clearly hoped he
would bring in the kingdom of God by throwing out
the Roman overlords and bringing Israel back to the
glory the nation had in the days of Solomon.
Reading through the gospels there is plenty of
evidence that Jesus’ teachings were inexhaustibly
rich and profound and authoritative. His miracles
were real and brought much relief from pain,
suffering and even death. His manhood, lived out in
total dependence on the indwelling Father, was
startling to many because no man living or dead had
ever come close to measuring up to Jesus’
demonstration of what God intended normal
manhood to be.
While the people pressed upon him to hear the word
of God, he was standing by the lake of Gennesaret.
And he saw two boats by the lake; but the fishermen
had gone out of them and were washing their nets.
Getting into one of the boats, which was Simon’s, he
asked him to put out a little from the land. And he sat
down and taught the people from the boat. And when
he had ceased speaking, he said to Simon, “Put out
into the deep and let down your nets for a catch.”
And Simon answered, “Master, we toiled all night
and took nothing! But at your word I will let down the
nets.” And when they had done this, they enclosed a
great shoal of fish; and as their nets were breaking,
they beckoned to their partners in the other boat to
come and help them. And they came and filled both
the boats, so that they began to sink.
But when Simon Peter saw it, he fell down at Jesus’
knees, saying, “Depart from me, for I am a sinful
man, O Lord.” For he was astonished, and all that
were with him, at the catch of fish which they had
taken; and so also were James and John, sons of
Zebedee, who were partners with Simon. And Jesus
said to Simon, “Do not be afraid; henceforth you will
be catching men.” (Luke 5:1-10)
Jesus probably first realized his calling when he was
about 12 years old,
And the child grew and became strong, filled with
wisdom; and the favor of God was upon him. Now his
parents went to Jerusalem every year at the feast of
the Passover. And when he was twelve years old, they
went up according to custom; and when the feast was
ended, as they were returning, the boy Jesus stayed
behind in Jerusalem. His parents did not know it, but
supposing him to be in the company they went a
day’s journey, and they sought him among their
kinsfolk and acquaintances; and when they did not
find him, they returned to Jerusalem, seeking him.
After three days they found him in the temple, sitting
among the teachers, listening to them and asking
them questions; and all who heard him were amazed
at his understanding and his answers. And when they
saw him they were astonished; and his mother said to
him, “Son, why have you treated us so? Behold, your
father and I have been looking for you anxiously.”
And he said to them, “How is it that you sought me?
Did you not know that I must be in my Father’s
house?” And they did not understand the saying
which he spoke to them. And he went down with
them and came to Nazareth, and was obedient to
them; and his mother kept all these things in her
heart. And Jesus increased in wisdom and in stature,
and in favor with God and man.” (Luke 2:40-52)
From the time He first realized why He had been sent
into the world, Jesus knew that His main purpose
was to arrive in Jerusalem at a precise, exact time
and date on God’s calendar that had been prophesied
by Daniel 700 years earlier, (Daniel 9:24-27). There
he knew that he would be betrayed by one of his own,
and that he would become a sacrificial lamb for the
sins of all the world.
“…[Jesus] strictly charged the disciples to tell no one
that he was the Messiah. From that time Jesus began
to show his disciples that he must go to Jerusalem
and suffer many things from the elders and chief
priests and scribes, and be killed, and on the third
day be raised. And Peter took him and began to
rebuke him, saying, “God forbid, Lord! This shall
never happen to you.” But he turned and said to
Peter, “Get behind me, Satan! You are a hindrance to
me; for you are not on the side of God, but of men.”
Then Jesus told his disciples, “If any man would come
after me, let him deny himself and take up his cross
and follow me. For whoever would save his life will
lose it, and whoever loses his life for my sake will find
it. For what will it profit a man, if he gains the whole
world and forfeits his life? Or what shall a man give
in return for his life? For the Son of man is to come
with his angels in the glory of his Father, and then he
will repay every man for what he has done. (Matthew
16:20-27)
Men today are no different from the Jews of Jesus’
day. We’d all like a Savior who would fix up the
externals of our lives, solve our financial and
emotional problems, deal with our enemies and give
us at the happiness that constantly eludes us. But the
Primary Mission of Jesus was much more serious and
profound and terrible. He came to undo cosmic evil
and to accomplish a permanent fix for the problem of
human sin.
The solution to human ills and to the cosmic problem
of evil could not, cannot, and did not come from
human skills, ingenuity, or from our meritorious
efforts. It is the Creator Himself who formulated the
plans—from the beginning of time—for the solution
of man’s terrible plight. Though the councils of God
are conducted in eternity “before the foundation of
the world,” in due season,
“…when the time had fully come, God sent forth his
Son, born of woman, born under the law, to redeem
those who were under the law, so that we might
receive adoption as sons.” (Galatians 4:4, 5)
God executed His plans, as He always does, according
to His own timing and pre-planning. What God did
to solve the problem of evil was to enter the human
race in the Person of the Son, as a perfect, sinless
man.
Jesus,
“who, though he was in the form (morphe) of God,
did not count equality with God a thing to be
grasped, but emptied (ekenosen) himself, taking the
form of a servant, being born in the likeness of men.
And being found (schemati) in human form
(homoiomati) he humbled himself and became
obedient unto death, even death on a cross. Therefore
God has highly exalted him and bestowed on him the
name which is above every name, that at the name of
Jesus every knee should bow, in heaven and on earth
and under the earth, and every tongue confess that
Jesus Christ is Lord, to the glory of God the
Father.” (Philippians 2:6-11)
Jesus, the Son of God became a substitute for each
one of us, a sin-bearer, a reconciler. He is called in
the New Testament, “the Author (archegos) and
Finisher ( teleiotes) of our Faith” (Heb. 12:2). By a
voluntary act the Son of God chose to become a man,
to be an obedient servant, and to do everything, day
by day throughout his entire life on earth, in total
dependence upon the Father who indwelt Him.
This passage quoted above from Philippians is of
great importance to our understanding the nature of
God and the radical solution to sin God accomplished
through the incarnation of His Son. The early church
wrestled over the issue of whether Christ had one
nature or two (the problem of the “hypostatic
union”)—most Christians today agree that this
passage implies that Jesus Christ is both fully God
and fully man. Furthermore, Jesus lived His entire life
on earth by faith in total dependence upon the Father
who dwelt in Him, thus He did not, while He was on
earth, exercise His sovereign power as God the Son.
This right and privilege (that of acting as Sovereign
God), in addition to His exalted and splendorous
place beside the Father, were temporarily and
voluntarily set aside by Jesus of his own free will.
The Son of God, having become a man, grew into
maturity, through suffering and obedience, and so
came to the age where He was fully qualified to die as
a substitute for the sins of the world. Then, having
accomplished that terrible, bloody work of the cross,
Jesus was raised from the dead by the Father and by
the Holy Spirit. Forty days later He ascended into the
heavens. This same Jesus now sits at the “right hand
of the Majesty on High.” In this series of cosmic
events, Jesus has actually gained a more exalted
position in the universe than He held before. Because
of his obedience and death on the cross, He has been
elevated by the Father to the place of supreme
authority in the entire universe. This “higher state”
may be difficult for us to imagine—since Jesus was
already the Son of God before He became a man—
but such is the language used of Jesus in the New
Testament describing his post-resurrection
exaltation.
Chicago’s Moody Church pastor and prophet, the late
A.W. Tozer wrote these words:
“The teaching of the New Testament is that now, at
this very moment, there is a Man in heaven
appearing in the presence of God for us. He is as
certainly a man as was Adam or Moses or Paul; he is
a man glorified, but his glorification did not de-
humanize him. Today he is a real man, of the race of
mankind, bearing our lineaments and dimensions, a
visible and audible man, whom any other man would
recognize instantly as one of us. But more than this,
he is the heir of all things, Lord of all lords, head of
the church, firstborn of the new creation. He is the
way to God, the life of the believer, the hope of Israel,
and the high priest of every true worshiper. He holds
the keys of death and hell, and stands as advocate and
surety for everyone who believes on him in truth.
Salvation comes not by accepting the finished work,
or deciding for Christ; it comes by believing on the
Lord Jesus Christ, the whole, living, victorious Lord
who, as God and man, fought our fight and won it,
accepted our debt as his own and paid it, took our
sins and died under them, and rose again to set us
free. This is the true Christ; nothing less will do.”
The Seat of Original Sin
The late Arthur Custance, a gifted Canadian Bible
scholar, in his book The Seed of the Woman, (Ref. 1)
makes a case that “original sin” in the human race
may very well be transmitted biologically from
generation to generation [from Adam] through the
male sperm, rather than through the female ovum.
Custance took care to defend his premises
thoroughly. The virgin birth, Custance believed,
allowed Jesus to be born of Mary free from all sin so
as to become a “lamb without spot or blemish,”
“tempted in every way, just as we are, yet without
sin.” Scripture also speaks of Jesus as “The Lamb
slain before the foundation of the world.” If original
sin is transmitted genetically by the male sperm and
not by the female ovum, then Mary, though she
herself was a forgiven sinner and a mortal daughter
of Adam and Eve, could give birth to a sinless son
through the overshadowing of the Holy Spirit without
ordinary fertilization by her husband’s seed.
The incarnation, the life, the death, and the
resurrection of Jesus the Son of God is an awesome
intrusion into our limited space-time domain. These
events which we see as merely historic in our time
frame constitute an eternal event, a transaction
(known in theology as “the eternal covenant”)
between the Father and the Son, which really takes
place in eternity, outside of time. The prophet Isaiah
records amazing “conversations” outside of time
between God the Father and His servant the Messiah,
(Isaiah was written about 700 years before Jesus was
born) For example Isaiah 49 says:
Listen to me, O coastlands, and hearken, you peoples
from afar. The LORD called me (Messiah) from the
womb, from the body of my mother he named my
name. He made my mouth like a sharp sword, in the
shadow of his hand he hid me; he made me a
polished arrow, in his quiver he hid me away. And he
said to me, ‘You are my servant, Israel, (here the
Messiah is spoken of as the true Israel) in whom I will
be glorified.’
But I (Messiah) said, ‘I have labored in vain, I have
spent my strength for nothing and vanity; yet surely
my right is with the LORD, and my recompense with
my God.’
And now the LORD says, who formed me from the
womb to be his servant, to bring Jacob back to him,
and that Israel might be gathered to him, for I am
honored in the eyes of the LORD, and my God has
become my strength—he says: ‘It is too light a thing
that you should be my servant to raise up the tribes of
Jacob and to restore the preserved of Israel; I will
give you as a light to the nations, that my salvation
may reach to the end of the earth.’ Thus says the
LORD, the Redeemer of Israel and his Holy One, to
one deeply despised, abhorred by the nations, the
servant of rulers: ‘Kings shall see and arise; princes,
and they shall prostrate themselves; because of the
LORD, who is faithful, the Holy One of Israel, who has
chosen you.'” (1-7)
Arthur Custance’s argument about the mechanism by
which sin may be genetically transmitted is a very
reasonable one, (at least to my way of thinking), and
helps us to understand why the blood line of the
promise through legitimate heirs from Eve down
through Mary is uninterrupted, while only the Kingly
promise (not the blood line—see Jer. 22:30, 36:30) is
preserved from Abraham to Joseph.
The conception of Jesus in the womb of Mary by the
Holy Spirit interrupted the chain of genetic links
beginning with the fall, allowing a descendant of
Adam to be born into the world free from original
sin. The perfect obedience of Jesus during His life on
earth also was necessary to assure that He reached
the cross as a fully qualified sin-offering. Scripture
emphasizes the humanity of the Messiah as fully as it
does His Deity. The Old Testament is replete with
references to the Messiah as the “root out of dry
ground,” “the seed of David,” “the suffering servant of
the LORD,” and so on.
Jesus and the Undoing of Cosmic Evil
The most famous passage from the pen of Paul
describing the resurrection of believers also makes
mention of Christ’s victory over evil angels, and over
death itself. Indeed Jesus will, ultimately “put all
things under himself:”
“But in fact Christ has been raised from the dead, the
first fruits of those who have fallen asleep. For as by a
man came death, by a man has come also the
resurrection of the dead. For as in Adam all die, so
also in Christ shall all be made alive. But each in his
own order: Christ the first fruits, then at his coming
those who belong to Christ. Then comes the end,
when he delivers the kingdom to God the Father after
destroying every rule and every authority and power.
For he must reign until he has put all his enemies
under his feet. The last enemy to be destroyed is
death. ‘For God has put all things in subjection under
his feet.’ But when it says, ‘All things are put in
subjection under him,’ it is plain that he is excepted
who put all things under him. When all things are
subjected to him, then the Son himself will also be
subjected to him who put all things under him, that
God may be everything to every one.” (1 Corinthians
15:20-28)
The Bible is full of evidence that both the spiritual
dimension and human society are today influenced by
an active and pernicious evil agency. The old creation
has been ruined because of active evil perpetrated by
fallen angels. Both the heavens and the material
universe have become flawed and corrupted. Some of
the laws of physics we now take for granted were
evidently different in the past. Evil in the heavens
means that malevolent spiritual beings, having great
influence in the universe have access to the throne of
God and to territories beyond the earth as well. Satan
does not rule in hell, as popular cartoons usually
suggest. As the prince of the power of the air he has
access to heaven, (Job Chapter 1). As the god of this
age he rules over the fallen social order of the nations.
Satan and his hordes of malevolent spirit-beings rule
in the activities of men; however, only with
permission from God. They are completely in
subjection to God and can not go beyond boundaries
established by God. Satan’s pervasive influence of
active evil influencing all human affairs is also
temporary and soon will be coming to an end. In fact,
the doom and fate of the Father of Lies has already
been sealed in eternity. The victory of Jesus on the
cross was a cosmic, all-encompassing one:
God has delivered us [who believe] from the
dominion of darkness and transferred [translated] us
to the kingdom of his beloved Son, in whom we have
redemption, the forgiveness of sins. Jesus is the
image of the invisible God, the first-born of all
creation; for in him all things were created, in heaven
and on earth, visible and invisible, whether thrones or
dominions or principalities or authorities—all things
were created through him and for him. He is before
all things, and in him all things hold together. He is
the head of the body, the church; he is the beginning,
the first-born from the dead, that in everything he
might be pre-eminent. For in him all the fullness of
God was pleased to dwell, and through him to
reconcile to himself all things, whether on earth or in
heaven, making peace by the blood of his cross. And
you, who once were estranged and hostile in mind,
doing evil deeds, he has now reconciled in his body of
flesh by his death, in order to present you holy and
blameless and irreproachable before him…(Colossians
1:13-22)
We sons and daughters of Adam, who still live
constrained in time, can rest assured that a bright,
new world lies ahead for all who follow Jesus as Lord.
A just and holy God cannot tolerate the present world
situation forever. He must, and He will, intervene and
change the status Que. One such direct intervention
has already occurred, at the time of the Flood of
Noah. God’s next moves will be more grand, terrible,
and awesome indeed. He reigns over the entire
universe always, but He does not yet rule on the
earth. The day of Christ’s rule on earth is fast
approaching.
Son of Man Vs Son of God
Son of man
The term Son of man occurs aprox 109 times in the
Bible, and carries with it no implication of divinity.
Rather the phrase is translated in the Hebrew as Ben
Adam or in the Aramaic as Bar Enash, which is also
loosely translated in at least 12 instances as man in
general, or humanity, the first Adamic sort of two
Adams, the created of created/made things, them of
them/us (two alls), the ye do errr of ye/you, the
imperfect of imperfect/perfect parts, child of child/
man, servant of servant/son, old of old/new, first of
first/second, and of two sons of Abraham the one to
cast out (the script-u-are saith “cast out the
bondwoman and her son”: Gal 4); allegorically
speaking of law of law/grace and lie of lie/truth in
such things are an allegory.
So “like unto Son of man” in Revelation 1,2,3 speaks
of being like unto first Adam, or them (which is
Adam in Gen 5:2), which is like unto a vessel fit for
destruction; for them of them/us is the counter part
in such a two part shew about a third part. And once
the point of such is understood, the counter part is to
be done away; Not to mention God is one, of us, with
us, for us, and hath given us the victory thru JC.
Son of man should repent: Numbers 23:19
When looking at the Son of Man in the OT, especially
in Ezekiel (the prophet Ezekiel is addressed as “Son of
man” aprox 94 times), we find such a man and his
God(law) are pretty much against everyone. Daniel is
also referred to as Son of man (Daniel 8:15-17). When
looking at the Son of Man in the NT we find such to
be sin and iniquity conscious, also vengeful to those
who betrayed him, divisional, ransom orientated, a
sign unto a wicked generation, cloudy, to be lifted up
as a serpent, hath no where to lay his head(God), is
judgmental to the point of two resurrections of the
dead unto life and damnation (Jn 5:27-29), decends
and ascends to where he was before, at the right hand
of the power(gospel) of God(law), seen of Stephen
standing on right hand of God (as if Satan), sits on a
cloud (confusion) with a sharp sickle in his hand
(word of God is “sharper”), and has a “two-edged
sword” (word of God is “sharper” than any two-edged
sword) coming out his mouth, promises 12 thrones to
12 apostles to judge 12 tribes, etc.
When the Son of Man is revealed, as a law
avenger: Luke 17:30, Jude 1:15;
Then it’s destruction for them all: Luke 17:29;
1Thessalonians 5:3; Jude 1:5
Son of God
The Son of God neither obeyed nor disobeyed any law
at all, nor imputed any sin, paid a visit not a ransom,
hath no respect of persons (all same, since all one, but
not them all of two alls: “them all” and “us all”; so he
is long-suffering to “us-ward”). That Jesus Christ is
come, but is not come to condemn any (Jn 3:17), nor
to accuse any (Jn 5:45), such that none are lost by
being sow condemned by law, which is a ministration
of condemnation. Out of his mouth comes the word of
God which is “sharper than any two-edged
sword” (Heb 4:12), and by him is only resurrection to
life. He is merciful not merciless, ascends higher than
the heavens, and is entered therein to appear for us in
the presence of God.
Son of God vs Son of God: Christ of CJ vs
Christ of JC
Clarity: Jesus Christ (not Christ Jesus) is the Son of
God: Mark 1:1. By JC came grace and truth (not law
and lie of Moses: John 1:17)). He was not sent to
condemn(law) the world (John 3:17; John 8:3-11), nor
would he accuse(law) any as Moses did (John 5:45);
No, not this; But rather “that”: that “through” him:
through Jesus (born under law, of woman) -> Christ
(the end of the law) -> God (all grace), the world
might be saved (graced) only; saved from law: sin and
death: such like: sin imputation, accusation,
condemnation, death, of law: the ministration of
death.
No man can say Jesus is Lord butt by the Holy
Ghost (law law thereof)
For further clarity (as was the purpose of the gospel
according to Luke: 1:1-3), it is “Christ” (of “Jesus ->
Christ”) who is the “Son of God”: Luke 4:41, since
“Jesus” (of “Jesus -> Christ” or of “Christ -> Jesus”) is
also clarified as being the tormentor(law) of such law
-> grace: Luke 8:38. Such is confirmed oft, such as in
John 11:27; 20:31; Acts 9:20; Galatians 2:20;
Ephesians 4:13.
John the Baptist (Expired Law) got Beheadead
John the Baptist saw it backwards, saying that this
(instead of this -> that) is the Son of God, noting such
baptizes with the merciless Holy Ghost (rather than
with the merciful Holy Spirit). John the Baptist did
accuse(law) and condemn(law); And for such lawing
he was beheaded; Allegoric for the end of law: the age
of grace.
Back-ward of Law Grace
John also saw it backwards, portraying Jesus (1John
5:5) and the apparition like unto the Son of man as
the Son of God (Revelation 2:18), from whom is to
come wrath & vengeance, not peace nor love. John
notes a Holy Ghost God gave witness Jesus was the
Son of God. But such does not even agree with the
gospel of John: 3:17; Which is the only “verily verily”
gospel account of four accounts.
We are the body of Christ, not the body of
Jesus
The “name” of the “only begotten” Son of God is grace
(Christ: the end of the law), not law (Jesus: made
under the law). He that believeth on him is not
condemened(lawed)… ye are not under the law
(Jesus), but under grace(Christ)… which things are
an “allegory”, and a “mystery” to solve in time, lest all
perish by law(Jesus) instead of none perish by grace
(Christ). ES is through Jesus->Christ.
Son of man vs Son of God
Son of Man is always associated with them, division
and destruction: 1Thessalonians 5:3; Whereas Son of
God is associated with us: 1Thess 5:9 whom God hath
not appointed unto wrath (law worketh wrath), nor
destruction which comes upon “them” who say Peace
& Safety (Grace & Law), safety in law. Not!
The law (and lie) was given by
Moses,
But grace and truth came by
Jesus Christ.
God is not a man that he should lie. Lie = Law.
The Son of man is not the Son of God; For God is not
a man that he should lie(law), nor the Son of man
that he should repent(change). Notably God never
changes: I will “never leave thee nor forsake thee”, nor
does the Son of God: Jesus Christ “the same”
yesterday, to day, and for ever. It is we all who must
change, are being chanGed (as from ye to you in Jn
8:32), changed by the Spirit: 2Corinthians 3. It is we
who must take the grace walk, “from faith to faith”
and “from glory to glory”, as if first from mtn to mtn,
then even “higher than the heavens”; for God & Son
are both on Sion in two mtns of Hebrews 12. But at
Hebrews 12:1 the walk notably becomes an end “run”
unto Hebrews 13:25, as if to what’s above a servant,
or unto a more excellent way than either a broad way
or a narrow way; as the third of three.
“Lord Also” of the Sabbath = One Lord too
many
What’s interesting about “Son of man”, is he’s “Lord
also of the Sabbath”: Mk 2:28 (see also Mt 12:8; Lk
6:5), and Revelation takes place on the Sabbath.
However when looking at such it seems to be a
Sabbaths shewdown, also a shewdown of Lords;
which is allegorically a final final examination and
shewdown of law vs grace. Notably it was the sabbath
when Jesus made the clay (Jn 9:14). The sabbath was
made for man, and not man for the sabbath (Mark
2:27). However this sabbath is not the eternal day of
God, but the annual day of atonement, which speaks
of the “affliction of souls”, which speaks of impure
religion: law (not pure religion: grace), which speaks
of “the law worketh wrath”, which speaks of
“destruction” (not salvation), which speaks of
“them” (not us).
Contrary things cannot coexist in peace. So
there’s a Sabbath shewdown.
To better understand the twain, and the difference
between “contrary things”, consider the two ends of
the last millennium, where the first (Y2K) was the
false, fearful, and costly end; which coincidentally had
a countdown of 3 1/2 yrs (42 mos) from Greenwich in
June 1996 – December 1999. So mid trib rapture folk
missed it, not to mention both the pre trib and post
trib folk also missed it. And what followed was the
real end. With all thy getting, get it: “understanding”
= “grace glory” (Prov 4).
Lord Also? Son of Man is Lord also of the
Sabbath?
So Son of man is “Lord also of the sabbath” (the black
sabbath of twain sabbaths); But only until one of
twain Lords is decisively made the Lord of Lords, and
one of twain Sabbaths is made the Sabbath, the day
of God (not the day of the LORD).
Jesus As The Son of Man And As the Son Of God
The two descriptive titles of the Lord, the Son of
Man and the son of God, occur in the New Testament
with nearly equal frequency. To the casual reader
they appear to be used interchangeably. Nevertheless
each has its own distinctive meaning and special
usage. That is, wherever the term “Son of Man” is
employed, the subject referred to, both in the
spiritual and literal senses, differs from that which is
treated of when the “Son of God” is mentioned. In
fact, these two titles designate two distinct phases of
the Divine manifestation, which must be clearly seen
before certain important arcana of the Word can be
understood.
At first sight we are apt to conclude that the
expression “Son of God” testifies to the fact that the
Lord was conceived of Jehovah, and on the other
hand, the title “Son of Man” gives like testimony that
He was born of woman. This view, however, is
primitive. For as we shall see, the “Son of Man”
involves much more than the fact of ultimate birth
into the world, yet the general idea of an assumption
of the human is not dissociated from it. That is to
say, the “Son of Man” is always employed to express
an idea of the Divine under finite human form. There
can be little doubt, however, but that the origin of the
title arose from the ancient knowledge that the God
of the Universe was, in time, to be born into the world
as a man. In this connection we note that in the most
ancient prophecy concerning the Messiah He was
called the “seed of woman,” (Gen. iii. 15). But so far as
we know He was not called the “Son of Man” either in
the Most Ancient or Ancient Churches, nor yet in the
early stages of the Jewish Church. The historical
appearance is that the title “Son of Man” was a later
derivation from the original expression “Seed of
Woman.” This much is certain, that the prophet
Daniel was the first to employ it as distinctly
descriptive of the Messiah. “I saw in the night visions,
and, behold, one like the son of Man came with the
clouds of heaven, and came to the Ancient of days,
and they brought Him near before Him.” (Daniel vii.
13.) Ever after this the title “Son of Man” was
recognized as a distinct appellation of the Messiah.
When the Lord called Himself by that name, no Jew
of His day was in doubt as to the meaning of His
claim.
Before Daniel, several of the prophets, especially
Ezekiel, spoke of themselves as the Son of Man. It is
said in the Writings that they did this because of
their representative character, that is, they, as
prophets, represented the Great Prophet, the Son of
Man, who was to come into the world. It might be
argued from this that before Daniel’s time the “Son of
Man” was recognized as one of the Messianic titles.
This may, of course, be so, but to my mind the
inference is not necessary. However, Daniel’s
employment of the phrase is unmistakable. But, as
before indicated, much more is involved in the usage
of the term than the mere fact that He was born of
Mary. In truth, when that is distinctly referred to, He
is called neither the son of God nor yet the Son of
Man, but the son of Mary, by which title the maternal
human is signified, which had in itself nothing more
of Divinity than that of any other man, but was in all
respects mortal. A true conception of the subject
leads to the conclusion that the Son of Man was no
more born of Mary than was the Son of God. Both are
titles of the Divine Human, which was not only
conceived by also born of Jehovah God. Yet in this
respect there is a marked difference between the Son
of Man and the Son of God, which will become clearer
as our subject progresses.
By these two titles the Divine Human is presented
under two different aspects. Stated in the most
general form the Son of Man signifies the Divine
Human as to Truth, while the Son of God has
reference to the Divine Human as to Good. This is
seen when the subject is viewed under a spiritual
idea, i. e., when the thought of the mortal human is
removed.
3
The distinction here made at first appears abstract,
yet as we shall see it is most definite, and will receive
ample confirmation from the literal usage of the
terms in the New Testament. We gain a more
concrete idea of this distinction when we see that the
Son of Man refers to the Lord as the Word, while the
Son of God has special reference to His Human as
Divine. It can at once be seen that the Word and the
Truth are the same thing. On the other hand, Divine
Good in the Human and the Divinity of the Human
are one idea.
The Son of Man, then, is the Lord as to Truth or as
the Word, but we must think of the Word as
spiritually understood. For the spiritual
understanding of the Word is the true Son of Man,
even as it is the true Word. There is a perfect parallel
between the letter of Scripture and the Human
assumed from Mary, for both by the process of
glorification are put off. The letter of Scripture, in
itself, is only a verbal containant of the Word; even as
the human assumed from Mary was only a mortal
vestment of the Son of Man. Since the Son of Man is
the Word spiritually understood, or the Word as it is
in the heavens, we conclude that the Son of Man is
the Divine Truth as it is received by the angels.
Beginning with the celestial heavens, and coming
down through the successive spheres, there is an
emanation of light from the Divine. This light is the
Divine Truth in the heavens, and by virtue of its
accommodation to human minds it is called the Son
of Man, and this for the obvious reason that such
accommodation is nothing more than a clothing of
the truth with finite forms, ever more gross as it
descends through the several expanses down into the
world where it reaches its finality in the literal
Scriptures.
We note that this descending Truth, which in itself
is Divine and Infinite, adds to itself finite forms,
whence it becomes clear that this process not only
involves but is an assumption of the human by the
Divine; for the finite forms assumed by the
descending Truth were human forms taken from the
minds of the angels. In this sense the human was
assumed from the very beginning of creation. The
actual assumption of the flesh, in time, was nothing
more than a furthering and completion of that which
was begun at the first. The Human called the Son of
Man in the heavens was assumed from the beginning,
but the deep fact is that this human was not Glorified
until the assumption had reached the last degree,–
until the Son of Man came into the world.
4
Then the process of Glorification was instituted from
highests to lowests and from lowests to highests.
The Human was assumed from the beginning. It
has been assumed in all times and it will continue to
be assumed to all eternity. For, under a most exalted
idea, the assumption of the human and the act of
creation are one and the same thing, from which we
draw this conclusion that the coming of the Lord into
the world was involved in and necessitated by the
first act of creation; and, furthermore, that when He
did come, it could only be as the Son of Man, as the
Divine Truth, veiled and accommodated by finite
vessels. Remember the teaching that the Lord
descended as the Divine Truth, yet He did not
separate the Divine Good. This Divine Truth, by
virtue of its finite veilings, subject to mutations and,
in the minds of men, to temptations. Hence the oft-
repeated statement that the Lord as the Son of Man
was tempted and suffered even to the passion of the
cross. He thus suffered because He was the Truth
finited, the Word become flesh. And in His person He
suffered at the hands of the Jews in order that their
treatment of the Word might be thus represented.
This touches upon the grand distinction between
the Son of Man and the Son of God, and gives us the
reason why New Testament so often speaks of the
suffering of the one, but never of the other. The point
is that Truth clothed with finite forms can be
afflicted, but not Good, especially the Divine Good
signified by the Son of God. Truth can be afflicted,
even such truth as that which is in the heavens.
Therefore the Son of Man underwent temptations
much deeper than the sufferings of the mortal
human. This human endured toil and pain even to
the anguish of death. But his real temptations,–those
by which the heavens were purified, the world of
Spirits cleansed, and the hells subdued,–He
sustained in His character of the Son of Man, the
Truth, the Word. Yet it would not be right to exclude
the sufferings of the mortal part and say that these
had no reference to the process of Glorification. On
the contrary, they afforded the material basis for
every affliction, however internal. For while the Son of
Man, strictly speaking, is the Truth in the heavens,
yet that term includes the truth in the world, and, in
its broadest sense, the body of the Lord assumed on
the earth.
5
For this reason we conceive that when the Lord, as
the Son of Man, was tempted, there was conflict
throughout the whole sphere of creation, for such is
the range of the truth called the Son of Man. When
He was Glorified, as the result of His final temptation
on the cross, the heavens trembled, the earth quaked,
and the veil in the temple of Jerusalem was rent in
twain.
It is said that the heavens trembled, by which is
meant that they, on that occasion, were moved from
inmosts to outmosts, this movement causing a
readjustment of all things thereof, so that they stood
before the Lord renewed. Moreover, the fact stands
out that this movement, resulting in a reformation of
the heavens, was the consequence of a gigantic
conflict. This we learn from Arcana Coelestia, 4295,
where it is said that the angels tempted the Lord and
that in consequence He fought with the whole angelic
heaven. This combat was represented by Jacob’s
wrestling with the angel. The reason the angels could
tempt the Lord was that the truth with them was not
pure. This was especially the case prior to His
Glorification. These impure truths, inflowing into His
mind, brought on an inmost conflict whereby the
supreme ends of life were touched, moved and
readjusted; for of temptations of this class, it is said,
they are the inmost of all, inasmuch as they act upon
ends, and with such subtlety as to escape observation.
The purifying of the world of spirits and the
subjugation of the hells was the well known
consequence of the Lord’s Glorification. Very many
arcana are revealed to us with reference to this phase
of the subject, which are more or less familiar. But as
to the coincident reforming of the heavens not so
much is known, and this, perhaps, for the reason that
angelic temptations can hardly he understood by
men. Yet the fact of such temptations is revealed, and
we are allowed to draw one conclusion with regard to
their effect, which is of more than passing
importance. When the Lord fought with and
overcame the devils, they were cast down and hound
forever in hell. On the other hand, as a result of His
contention with the angels, they were enlightened and
lifted up into a higher and more celestial order. This
conclusion is obvious and is confirmed by A. C. 4075,
where something of the nature of these supreme
temptations is revealed, i. e., that they had reference
to the appearances of truth and to the seeming good
which prevailed in the ancient heavens.
6
In this number it is said that when the Lord made
His Human Divine, He called to Himself societies of
spirits and angels, for He willed that all things should
be done according to order. We must understand that
the Lord’s mind, that is, the mind which is below the
soul, was, in its form and construction, like that of
another man in its relation to the spiritual world. But
there is this grand difference, man is brought into
intimate relations with only a few societies, while the
Lord’s mind encompassed and thus included the
whole angelic heavens, yea the entire world of Spirits.
His mind also encompassed all the hells, but did not
include them. By his Glorification they were excluded,
though in a sense they were still encompassed, for
otherwise they could not have continued to exist.
Again, there was a difference between the mind of
man and that of the Lord in this that man derives his
goods and truths from the angelic societies with
which he is associated, but of the Lord it is said that
He did not derive anything of Good and Truth from
the angels, but only by them from the Divine. Angelic
societies were serviceable to Him as instrumentalities
for receiving the Divine Life according to the angelic
degree, and in serving Him in this capacity those
societies were themselves purified and exalted. Thus
are we to understand the mutual relation and
reciprocal action between the mind of the Lord and
the angelic heavens. Hence, it is said that He called to
Himself societies of spirits and angels according to
His good pleasure, and so far as they were
serviceable. This action and reaction between the
mind of the Lord and the heavens, was as an inmost
temptation to Him, and also to the angels, because of
the angelic influx with impure truths and apparent
goods, which He resisted and corrected. On these
occasions He was most intimately moved, and they
were thrown into a commotion so great as to call for
an entire re-adjustment.
The number before us gives several examples of
these temptations, but we can at present consider
only one of them, i. e., the one which refers to certain
societies which were in love to God, and believed that
if they looked upon the Infinite and worshiped the
hidden God, they could be in love to Him. But it was
shown them that they could not, inasmuch as it was
necessary that the Infinite should be made finite by
intellectual ideas.
7
It is said that these societies were serviceable to the
Lord in introducing Him into their ideas, and
through them into a knowledge of the Divine Truth
itself, which was that they could not be saved unless
the Human was made Divine and thus rendered an
object upon which men and angels might look. The
point here is that the Lord was not instructed in this
latter truth by those societies, but, as said, only by
them from the Divine. Perceiving their apparent
truth, He by it as a means entered into the real Divine
Truth. And by His so doing those societies were
corrected, that is, were thrown into commotion and
afterwards were lifted up and instructed.
In this way the Lord passed through the entire
heavens as He was being Glorified. Or, perhaps it
would be better to say, that in this way the entire
heavens were passed through His mind successively,
serving as the highest human instrumentality in His
Glorification, and being by that process corrected,
reformed, and re-established into a new and superior
image of the Divine Human. This view gives us an
exalted idea of the meaning of the Son of a Man who
suffered, and at the same time it places a proper
limitation upon that in the Lord which was capable of
suffering.
The Doctrine teaches that suffering cannot be
predicated of the essential Divine, for no angel or
spirit can in any degree approach this. The same is
true of the Divine Good, and of the essential Divine
Truth which, being above all appearances or finite
forms, cannot be brought within the reach of
affliction. To be explicit, that in the Lord which
suffered is called the “Truth Divine bound.” This
Truth is represented in the Word by the binding of
Isaac by Abraham. We quote:
Truth Divine when bound was what could be
tempted in the Lord…. It was this Truth that was no
longer acknowledged when the Lord was in the world,
wherefore it was that by virtue of which the Lord
underwent and sustained temptations. This Truth
Divine in the Lord is what is called the Son of Man.
but Good Divine in the Lord is what is called the Son
of God. Concerning the Son of Man the Lord
frequently declares that He should suffer, but never
concerning the Son of God. . . . “Behold, we go up to
Jerusalem, and the son of Man shall be delivered to
the chief Priests and to the Scribes, and they shall
condemn Him, and shall deliver Him to the Gentiles
to mock and scourge Him, and to crucify,” (Matt. xx,
19).
8
In all of which, by the Son of Man, is meant the Lord
as to Truth Divine, or as to the Word in the internal
sense, i. e., that it should be rejected by the chief
Priests and Scribes, should be spitefully entreated,
should be scourged, spat upon, and crucified. . . . The
Lord’s rising again upon the third day implies also,
that ‘Truth Divine, or the Word, as to its internal
sense, as it was understood in the Ancient Church,
should rise again in the consummation of the Age;
which also is the third day: wherefore it is said that
there should appear the sign of the Son of Man (i. e.,
a revelation of the internal sense of the Word). A. C.
2813.
Again,
Truth Divine in the Lord’s Human Divine which
underwent temptations . . . is not the essential Divine
Truth . . . but it is Truth Rational, such as the angels
are in, consisting of appearances of truth, and is what
is called the Son of Man, but before Glorification. . . .
In order that a distinct idea may be had of this most
mysterious circumstance, it may be expedient to call
the truth appertaining to the Lord, which could be
tempted and which underwent temptation, Truth
Divine in the Lord’s Human Divine. But the truth
which could not be tempted,. . .by the appellation
Divine Truth in the Lord’s Divine Human. A. C. 2814.
This rational Truth Divine was with the Lord prior
to His Glorification. He acquired it by the ordinary
human method of learning. The Written Scripture
was His teacher. This is clear from the fact that He
began life in total ignorance and by degrees learned
all things. From first crude beginnings He
successively passed through all outward appearances
to inward angelic realities, even to the inmost,
receiving into his mind the sum of finite thought and
affection. As to this totality of human good and truth
He was called the Son of Man. It appears, therefore,
that He became the Son of Man in an even higher
degree as He ascended from lower to higher forms of
truth; that He as a man assumed the heavens to
Himself and made of them a basis for His ascension
to the Divine. The heavens served in this capacity as a
higher human than that assumed from the world of
nature, which yet was one with the worldly human,
even as a man’s internal is one with his external, or as
his mind is one with his body.
Mary clothed the Divine Soul with a material
body; the heavens vested it with an angelic mind; the
Lord Glorified both. For as to both He was the Son of
Man who was tempted and by temptations Glorified.
9
From this we would anticipate that the Gospels would
predicate Glorification of the Son of Man but not of
the Son of God. And such is the case. Nowhere is it
said that the Son of God should be Glorified but of
the Son of Man, Jesus said: “The hour is come that
the Son of Man should be Glorified. . . Father Glorify
Thy Name. Then a voice came from heaven, I have
both Glorified and will Glorify it again.” John xii, 23,
28.
As it was the Son of Man alone who could be
tempted, it follows that of Him alone could
Glorification be predicated, for Glorification was the
result of temptation. And as we have seen, this Son of
Man was none other than the Truth Divine bound,
which was truth in the heavens in the minds of the
angels, or what is the same, the Truth infilling the
heavens and descending thence into the world, which
Truth was the same as the internal sense of the Word,
including also its literal sense.
THE NAPRESITE NATION UNIBUJA 