A Theology Of Bodily Nature

[Reverend_Ludolf]

A Theology of Bodily Nature​

Mögen die Herrschenden Richter die Wahrheit Klar Machen und sie Gut Teilen.

May the Ruling Adjudicators make Clear the Truth and Divide it Well.


A Series in Theology,

Introducing Codified Concepts

&

Austere Catechetics


V-I . E-I

[Volume one, Epistle one]


Am Tag des Geistes:

CCCVIII

His Worship, Ộ Ludolfus - Reverend of the Church of the Radiant Eye

INDEX

SECTION I - Foreword

SECTION II - On the Nature of Our Proclivity

SECTION III - Objectivity in Post-Denominational Thinking

SECTION IV - Ecclesial Authority as Judicial Authority

SECTION V - Judicial Abandonment

Foreword​

For those who venerate the Great Way and find themselves in a state of receiving, hark a servant of the Spirit walks with you now. To say that we receive is to acknowledge the gift of a benediction in every breath we draw. Through this unconscious task, the natural spirit propels our inner life force to maintain our corporeal form into yet another moment. Verily, it is through the Spirit of Divinity that we are spiritually nourished and satiated in a grace to share the gift of life with all those who cohabit with us during our terrestrial citizenry. While every breath we draw is a temporary satiation in a husk which is to be returned to the ashes of creation in due time, it is presently a blessing that we must use with diligence and great regard for the purpose of our being. The latter, however, lacks all aspects of temporal being and is alone the eternal essence, the essence of primary being which is the originator of all and giver of life. Together, present existence from our temporal being and eternal presence from the Spirit's essence are fixed in the life of every Unionist. To live and to live in awe of our life is therefore our duty and our present task as repayment for this benediction of vitality which we are renewed in, once again, with every parting breath. I humbly implore you, dear student reader, to use these next few moments of temporal respiration in contemplation of that aforementioned aspect of duty which is herein to be guided and aided. In our duty- awe from the gifts of the Spirit- let us center our focus on the current nature of our being, learn how we can focus our energy to work with the Spirit, and consider our present age from an ecclesiastical standpoint- leading in a way that best serves and nourishes these goals.

On the Nature of Our Proclivity​

No word comes to mind sooner when reflecting on the actions that we regret and yet keep secret and dear to us than the title of 'sin.' To one who is high or low born alike the troubles in our lives which, like an addiction, find us and guide us to do that which we know is wrong are ever present. Within the core of our being we recognize, however,- without much pontification from our moral superiors or loving parents- that such actions deface our being, degenerate the natural order, cause injury in some instances to ourselves and others, or embed within us a sense of sorrow or even pride which while the highest high or lowest low is rendered from such actions the unease with lingers after is as clear as day. We need not much guidance in most matters to discern right from wrong, yet we choose wrong more often than we care to admit. If we do recognize our faults we often do little to correct them, lest they be visible to others, in which case, through sheer embarrassment or ego, we quickly set a new course. Why are we conscious of the wrongs we let ourselves make, why can we not cease our behavior when we acknowledge we are presently doing wrong, why is it that these actions are even truly wrong- this feeling, where does it come from? Three valid questions to which the answer is not found in the utterances of some prophet but within the individual only as one among a collective pool of Humanum. This pool all shares one thing in common which unites them in their depravity, while the faults of each member is only known to them and can and must not be presumed by others, the condition of each Man or Woman that brings this about is an inseparable state. All of us common kin share a proclivity to sin. That is not to say that we all sin as much as any other one of us, or that we are excused in our behavior. Nay, to recognize this proclivity, this guiding fault present within our core is a fact of our nature. Indeed it is liberating to discover this state while repentance and correction lie before us as a door, wide and eager for us to embark through. This proclivity of ours is an ever present state which guides us to misuse our energy, our actions, our sayings, that which we have done, and that which we have failed to do. In place of acting in such a way that our actions serve us along the Great Way- as passing life-givers and adorers in the Divinity of the Spirit- we are guided by this disorder to do that which undermines this noble path. Because our duty, innate within us, is to live life and live in awe of life, a gift of the Spirit, this corruption flips this, causing us immediate destruction or, as in most cases, destruction by a thousand blows- a destruction that we feel deep within us because of its active role in wearing away our sense of duty and outright acting against it.

Objectivity in Post-Denominational Thinking​

When confronted with such a state and such a purpose in life that is obscured by it, we seek answers to rid ourselves of it. Unfortunately, sin as a proclivity is not able to be divorced from our persons, yet there are means present within our Faith which dispels its never ending pull to a degree. As is said in the Verse of Praying, "Surely Spirit, you bless the righteous, you surround them with your favor as a shield from sin." To use one's energies in such a way that they are acting in obedience to the Spirit and are active and alert participants in the Great Way is our surest safeguard to repel our own proclivity to sin. To be righteous is a task few exemplify at all stages of their lives, yet we must make a goal out of this title in order to cast away our great fault in service to the Divine. An early step we as Unionists must then take toward this path is one of consensus. We must acknowledge together and in the face of our respective congregations in a world in which denomination is not one but many that there are certain objective transgressions against the Spirit. Together, in our pulpits we must preach these wrongs and guide our flocks with the tools to embrace the religious path as opposed to the carnal. There are no sins against one ecclesial body that do not apply. Belief that some sins exist in only one denomination is foolish in many ways and is indeed a perversion of the Tenth Creed which calls us to be distinct in our customs but not heterodox in our objective moral standards, standards which originate from the Spirit. The Spirit is beautifully of one essence when acted upon in our realm, the various vessels passed over and guided by this Divine Imperial presence preach the same force, the same Spirit. To misuse one's energies in one ecclesial body, acting with disregard for our duties is a universal fault against objectivity. We do not sin against the Church of the Radiant Eye, we misuse our energy in pursuits which undermine our service to the Spirit.

Ecclesial Authority as Judicial Authority​

Therefore, to shorten a point which must be labored to no end in an effort to best serve the student reader let this be a missive to those who exercise a spiritual power through their office as shepherds over a flock of Unionist Faithful. As Presbyters and Episcopates we possess an assumed and actual authority in the realm of our Faith which is derived from our offices in a succession from the first days of its acknowledgment. This authority can be used to sermonize, to collect alms, and to officiate the common services- however, our primary duty in the face of all ages is to effectively pastor our flocks in such a way that they see the veracity of the Spirit. If our congregants know not but one, let them know the Spirit. It is our responsibility to lead them to the Spirit in their humble lives. Whereas we embark on this mission of guidance let us be active in aiding our flocks in their effort to discern from right and wrong, knowing when to use their energies in service and obedience to the Spirit and to know when they are failing to do so. We possess a sort of judicial power in which we can codify the wrongs of the flesh and guide our flocks to live righteously in obedience to that great prayer. Moreover, let us not fail to recognize we will be judged for having done our part in the Great Way too, do you think we will be held to a lesser standard as Men of the Cloth or one with great responsibility? Attend to the Fourth Creed in all matters of teaching and learned study.

Judicial Abandonment​

Lastly, recognize that we are finite and are only capable of doing so much- even though we must be doing all we can there are some circumstances which are irredeemable. For such circumstances, yet it must be stressed,- not for individuals but the circumstances in which they are currently engaging in- there exists an ability possessed by us as servant-leaders to dispense Judicial Abandonment. Through the Great Commission of the Spirit to our ecclesial bodies, entrusted authority to correct is shared among the ministerial archpresbyterate as successors of the authority of the Proto-Denominational Sanchella Church. This correction is a ministerial and pastoral duty which is ever so sacred among the presbyteriate because it unites those of all ranks. All ordained ministers share in this vocation to once again correct the wrongdoer and uphold the upright. Indeed there is a time and a place where the restraints of Divinity work their last in keeping sinners away from the inevitable fate of their actions. There is a time, brethren when the Spirit delivers sinners to the clutches of Sin, abandoning them to their own will in transgressing against the Spirit. In our ecclesial life those who have undergone the requisite appeals for correction and exercise some resilience to this correction - refusing to repent- may be placed under excommunication, anathematized from their denominational body. By this action the enacting archpresbyter, through their vested authority -defined by the aforementioned Great Commission- relinquishes a soul from the congregation of the righteous. There is only one sin for which a person is ever excommunicated, cut off from the Body that is Unionism and the means of Divine Grace - Impenitence. There are many sins which begin the process of correction wherein one might be censored or barred from Cathedrals or Churches within the Unionist Communion. These are intermediate steps of discipline designed to curb sin and illicit repentance, thus guarding one's soul from utter ruin. If one is to remain hardhearted through these intermediate steps, finally, excommunication is inevitable and shall be served. Therefore, the Church casts away the impenitent, abandoning one to their sin.