Vladimir Mazur

Владимир Мазур


About the motivation of interdenominational gatherings. Part 3. "About the name of God, co-creation and awakening"

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But feeling an impulse of the Holy Spirit, I will present one more motivation for future interdenominational gatherings, which has not yet been known to historical Christians. This motivation lies in the idea of the co-creation of God's people with God through the knowledge of God's name.

All human civilization is the creative process of humanity, which is read from the heavens as a certain program defined for His creation by God and the materialization of this program. This is the main motivation of co-creation with God for all mankind as God's creation. But alas, the overall development level of the human masses has changed little over the centuries; it is motionless or non-mobile in its whole, despite the progressive changes of its parts. People do not know God, and they are not motivated by Him in their work. The motives for the creative activity of people are alienated from the co-creation with God. Such is the regularity for the church as well. Transformations also pertain to the Church of God, as well as to all of human evolution, and they are possible through the co-creation with God. But alas, the overall development level of Christians is also non-mobile; all denominations in general are more and more united in the essence of a uniform egregore of all religions, which is the process of stagnation and preservation, whereas progressive creative transformations belong only to its individual elected representatives in the Church of God. It happens because Christians from Gentiles are in no way better than the Old Testament Jews. Those Jews complained in the wilderness and could not enter the Promised Land because of a lack of belief. Why do the Christians suppose then that they will enter the Kingdom of Heaven so easily? Those who crucified Christ ultimately struggled with God for centuries, whereas the Christians are supposedly pleasing God and not crucifying Christ for centuries? Christians are also fighting against God based on what occurred with Israel, aren't they? Although the grace of God served believers from Gentiles in the person of Jesus Christ, and it did not serve Israel, however, where does the phenomenon of the harlot of Babylon come from, for it is the gone astray Christianity itself? So let a true Christian not stumble and not grow faint, seeing that only a few souls from Christianity tend to worship One God in spirit and in truth and that only a few souls are led to the work of creation of the Universal Church of Jesus Christ by God. The Church of God, standing in the way of co-creation with God, is the Church of the Firstborn, who are registered in heaven, and the church is numbered with the spirits of just men made perfect.


We say that a believer is achieving the image and likeness of God. This likeness includes the main idea: the likeness of God in His main aspects—in free will, divine consciousness, and the ability to create. In other words, each steward of the Church of God should reveal himself in the high age characteristic of God's children. Each a co-creator with God, every steward of God's church must consciously and actively participate in the Divine Providence of creating a Single Community of the people in His name—the Church of God, which, as the Last Temple, must become perfect and glorify Jesus Christ. We know that it is written: "By the word of the Lord the heavens were made, and all the host of them by the breath of His mouth." The Apostle John said, "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through Him, and without Him nothing was made that has been made." About Wisdom it is said that, "The Lord possessed me at the beginning of His way, before His works of old. I have been established from everlasting, from the beginning, before there was ever an earth." Thus, before the creation of the world, Wisdom and the Word of God were revealed by God, through Whom—as through the Creative Godhead—the world was created. What is important here is that the process of creating the world is not yet finished; it is reserved for final completion by God, for the co-creation of God the Father, Christ, the Wisdom of God, and His chosen people. This is the global will of God in the final hours. God offered His chosen people to know, touch, and improve the world as it is also predestined that they will eternally create with God in the New World, to which we must be prepared.


Much has been said on the subject by Christ and the apostles. The book of Revelation says, "Then He who sat on the throne said, ‘Behold, I make all things new.’ And He said to me, ‘Write, for these words are true and faithful.’ Christ said, "My food is to do the will of Him who sent Me, and to finish His work." Similarly, at the end of time, the food of God's people is to find the entrance into the heavenly creation proposed by God and to be useful to God in such an exalted co-creation with Him. God's people are called to this, as Christ said, "Whoever does and teaches them, he shall be called great in the Kingdom of Heaven." Christ also said, "Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father." Christ's words "I go to My Father" justify the possibility of the creation of the unearthly New World for His people, as Christ—having returned to Heaven—can give His people new unearthly opportunities for Heavenly creation. Paul warned about this: "See that you do not refuse Him who speaks from heaven, Whose voice then shook the earth: but now He has promised, saying, ‘Yet once more I shake not only the earth, but also heaven.’ Now this "Yet once more" indicates the removal of those things that are made so that the things that cannot be shaken can remain. Therefore, since we are receiving a kingdom that cannot be shaken, let us have grace, by which we can serve God acceptably with reverence and godly fear." Thus, the apostle Paul urged us in co-creation with God to change the New unshakable Kingdom created for edification. However, at the threshold of this kingdom there is the work of His church building as the last Temple, as the Body of Jesus Christ, as a New Community in God, as the Tabernacle of God with men, in which God will glorify Himself. At the threshold of the building of the Tabernacle of God with men, there is the work of creating a new person in God, as the word of God says, "a new creation" in Christ Jesus. In other words, we say that Christ makes all things new from the beginning—a new person in God, a new community in God, and a New Heaven and Earth. All the possibilities of co-creation and perfection of the last church of Jesus Christ with God are hidden in this way.


But true creativity belongs only to God, as Christ said, "The Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner." As the Jews also said to Christ, "You are a teacher come from God; for no one can do these signs that You do unless God is with him." Thus, if a person wants to participate in such exalted unearthly Divine creation of all new, he needs to "see [what] the Father does" and learn the great work of the creation of all new from Him. As Christ said, "For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel." Yet how can a person approach such a high calling? I answer this question in such a way: "There is a calling, as well as transformation and evolution of a human person in God, which lead a man of God to the calling. The knowledge of God's name is the condition for transformation and success of the human personality in co-creation with God." The supreme motive of co-creation with God is revealed in this condition.


We have already said that all commandments of the Lord are the motivation of co-creation with God. All aspects of the doctrine of truth in the Old and New Testaments are the motives of co-creation with God. Any shade of thought of God's word requires co-creation with God, as all this is given to man to return him to the image and likeness of God. But the first generalizing motive of God's word, in which God called very powerfully to His people to co-create with God and which the Jews considered the main mystery, was the following word of God, as expressed by commentators of the Torah in the essence of God's name and in the first commandment of God through Moses: "I am your I, and you will have no other I am." This sense follows from the hidden etymology of the God's name: Yahweh.


It is quite unexpected for the Christian consciousness to perceive the essence of God's name in the first commandment of Moses in such a transcription, but Christians need to know that before the first coming of Christ, there were a lot of different interpretations of the first commandment and of God's name made by Jewish rabbis. Such interpretations were quite extensive. Even today, scientist theologians from all religions interpret the essence of God's name. All interpretations have expressed and continue to express one or more aspects of God's name in this commandment, and all except for the most gross and ignorant speculations take place. But in general, modern-day Christianity does not know such an interpretation of God's name in the first commandment because that interpretation of the first commandment of the Old Testament and of God's name was changed to the commandment, "I am the Lord your God ... You shall have no other gods before Me" at the universal Christian council in the fourth century. Although the meaning of the first commandment and the confession of one God in the Christian interpretation were not broken, they were still restricted and not expressed to the full. The interpretation "I am your I, and you will have no other I am" unites God and man in the indissoluble unity and obliges the essence of two persons to extremely active interaction and fusion. The testimony of God the Father to god the son is opened in this sense of God's word. This testimony is about His good pleasure and the availability of all belonging to Father for the son. All the subtleties of the relationship between God the Father and Christ are opened in this phrase, and the New Testament abounds in them. This phrase opens the whole mystery of the New Testament about the gift of righteousness, the right of the firstborn, the great promises of God for people, and the availability of co-creation with God. Other interpretations of the first commandment of God's name do not reflect this regularity.


The meaning of God's name Yahweh is, according to the historical traditions of the Jewish rabbis, the unpronounceable (taboo) name. Once a year, the high priest uttered this name in a whisper in the Holiest, so that none of the people could hear the name of God. The secret meaning of God's name, Yahweh, was passed on orally from the priest to his firstborn son as the heir of the high priesthood. If it was necessary to mention the name of God in public, they pronounced the name Adonai (i.e., Lord). The Bible indicates that God revealed Himself to Abraham, Isaac, and Jacob in the name of Almighty God, but the name Yahweh (Lord) is not known to them. On Mount Sinai, God revealed Himself to Moses with the name Yahweh, but with a cloud, a fire, and the raging elements, as it is written, "[standing] with him there, and proclaimed the name of Yahweh." From this it is clear that the disclosure of this name should be seen as a sign of a special revelation. It is exactly so, and the meaning of this mystery comes from the interpretation of "I am your I, but you will have no other I am."


A great many meanings are seen in this name, such as "existence," "presence," "the Creator,” and “the Maker." Other interpretations have been suggested to link the name "I am" with the meaning of blowing, breathing of God Who also creates. Yet the highest interpretation of the meaning of this name is "God speaking," which directly relates to Christ. All these meanings of God's name, Yahweh, are transferred into the New Testament by Christ. We can say that Christ annoyed the Jews because he knew the nature of God's name and called Himself by that name, as it is written: "Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I am.’ Then they took up stones to throw at Him. […] The Jews answered Him, saying, ‘For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God.’" But what is blasphemy in the Jewish context? It is to call oneself God. The word of Christ, "I am," is the translation of the name "Yahweh."

This God's name contains the main essence of the New Testament, expressed by the prophets and apostles. "For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people." Paul clarified the meaning of these words: "The mystery which has been hidden from ages and from generations, but now has been revealed to His saints. To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory." So the name of God is "God being in man."


God said to the Old Testament Jew, "I am who I am. I am your I, but you will have no other I am." A Jew, believing and seeking God, translated God's words into the language of humans: "Here You went up. You are changing everything. You are the Creator, for I am the Creator. You are My seed, My miniature. Like an apple tree gives birth only to an apple tree, so God can give birth only to God." This encouraged the Jew to reveal himself in God, to maximize activity in co-creation with God. But the Jews quickly forgot this word of God and lost its meaning. David reminded the Jews about it with the spirit of the prophets: "God stands in the congregation of the mighty; He judges among the gods." We can translate this as: "God stands among His people, He judges among His people." In other words, God called his chosen people gods and worked with the Jews, as with His sons. But the great mass of the Jews did not understand this. David reminded the Jews, saying, "They do not know, nor do they understand; They walk about in darkness; All the foundations of the earth are unstable... I said, ‘You are gods, And all of you are children of the Most High...’." But the Jews again forgot the word of God, and the teaching rabbis relished the sense of the word only in the gnostic interpretation of the oral Torah. The Jewish people completely forgot this word of God at the first coming of Christ, and Christ reminded the Jews, "‘Is it not written in your law, 'I said, ‘You are gods’? If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?


Therefore, when reading the words "I am your I" (i.e., "I am You, and You are Me"), every Christian must ultimately determine for himself what kind of person he is, being born again in the physical body and in the environment that is the Church of God in which he resides. It means that God's people must finally learn the word of God: "You are gods, and all of you are children of the Most High.” God has expressed such a guarantee of the nearness of God to His creation to Moses when He first encountered him. God exalted Himself over all creation to be revealed to Moses through a personal engagement with him. He wants to be accessible to anyone who has attempted to know Him through personal relationships and love for Him. If that was difficult for the Old Testament Jews, then God drew near to all mankind through Christ. God is seeking to identify Himself with mankind through Christ, to be united and be One with His creation. The New Testament calls all believers in Christ children of God. It would seem that Christians know this and confess themselves as children of God, but for millions of Christians there is only the external confession of the word of the letter, not the essence of the confession of God's name, Yahweh. In Revelation, it says, "He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. And I will write on him the name of My God and the name of the city of My God, the New Jerusalem, which comes down out of heaven from My God. And I will write on him My new name." In other words, there is a condition in which the name of God is opened to Christians—victoriousness—which millions of Christians do not reach. For the chosen people, there are other words of Christ: "I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word." Christ said so and it is so indeed with the chosen people of God, the adoption of this image of confession is just the victoriousness. God's chosen people know the essence of God's name from the beginning of their conversion to God. This is the difference between a chosen child of God and a Jew, between pagans and carnal Christians who have not yet achieved being chosen, who have not yet reached victoriousness in God. But the opportunity to seek and find the name of God and God Himself has been already given to the chosen people of God through Christ, as it is written that "I have manifested Your name to the men whom You have given Me out of the world [...] I am in them." This gives every believer the opportunity to seek and find God Himself, not information about God. In this regard, it is more blessed and more important to seek "His face," not to know how this face is called. This search for God is always rewarded with that what God reveals Himself inside the man. "I am your I"—in this phrase there is the most effective of any available prayers, as it is said that, "And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, ‘Abba, Father!’" These words provide the main motivation for co-creation with God in the way of creating a new person in God, a new community of God's people, and a New Earth and New Heaven.


And we say, "God in man, the regenerated spirit of God's man responds quicker and more accurately to the first commandment which is properly formulated and translated into a spiritual language, and to a correctly decoded meaning of God's name ‘I am your I...’." Thus, the believer confesses himself more quickly as a son of God, cooperates more actively and quickly with the revealed God than when he uses the word "God" in the transcription well-known to Christians, "I am the Lord your God." In this transcription, God is boundlessly far away from man, but sin and the presumption of guilt dominate him; the man is being judged. God is not "for" the man, but "against" him—at least the man thinks so, and in fact there is no reason to believe that "we are gods" as there is no reason for co-creation with God. We are not perfect, we are not able, we have no time for creation, and we do not see what the Father does, thus we cannot learn from Him.

For this reason, in Christianity’s history, as the "planted religions" multiplied, the true essence of active co-creation with God—when the natural duty of studying and revealing God's and humans' personality in the edification of all new things—was replaced by ritual worshipping of a man before God, the idea of co-creation with God as an active element was increasingly belittled while the ritual worshipping before God with national peculiarities was highly exalted. But the essence of the first commandment of Moses in relation to the name of the Creating God in the Hebrew transcription leads the human mind just to the essence of the words "motive-activity." The disappearance of this main motive in the first commandment led Christianity to the disappearance of activity. It remains so to this day. The main reason for successful acting of a man in God is the true confession of God's word: "I said, ‘You are gods, and all of you are children of the Most High’" as well as "I am your I. You shall have no other I am." This is an important revelation. God sees such decisive action of man in faith and He reveals His face to him, opening the possibility for man to "see the Father doing, and to do what He does." Such is the evolution of transformation of man in God in the way of revelation of human faith and will for co-creation with God.


All human civilization is the creative process of humanity and the reading from the heavens the specific program of God's Ideas that God expressed through His Word. The world developed from Adam within strict Divine definitions. Humanity is moving as if through a rigidly defined corridor, unable to turn right or left. Humanity is chained to the Divine definitions of the Word of God. We are all participants and witnesses of materialization of the Divine Ideas in humanity and nothing beyond them. Today the world is the consequence of what was before revealed by divine ideas and definitions of the word of God. Humanity is descending into the depths of hell because, in general, since Adam mankind has defied God and, by the definition of God's word, descended into the underworld. The model of the curse predetermined the logic of the development of mankind for its entire history and formed the basis of destruction of all of earth and mankind. It is clear, according to the word of God, that all creators of the earth not achieving co-creation with God are exactly the destroyers of the earth, to whom the following words apply: "The peoples labor to feed the fire, and nations weary themselves in vain.” This is why it is said that "all the works will be burned up," leaving the co-creators of the earth to create within this model without God. But honest creators of humanity realize and say that, even after successful acts of creativity, they feel some bitterness about the recognition that their creation is merely a replication. Because they do not scrutinize the Source but the reflection of it, they cannot improve the existing creation but can only create a caricature of what already exists; they are sorely lacking the desire for something lofty and light, lacking a sense of novelty in their creative work.


We believe and know that such words are applied to God's people: "Behold, I make all things new." In addition, "For the first heaven and the first earth had passed away." Therefore, the other word has an effect on God's chosen, and they follow the other corridor of God's word. The whole mission for the co-creators with God is to read from God's word the Divine Program of the Church and humanity’s development, implementing this Divine plan in reality. As many theologians of Christianity have said, "God wants people to continue His creation process, and for this purpose He gave them the ability to create ‘His image’ at all levels of the things that are made." Therefore, the most important action for God's people is to achieve the ability to create with God His image of a man, His image of a Church, and His image of a New World.


These days we can boldly say that co-creation in achievement of the Unity in Christ for a Christian is a weapon against the meaninglessness of existence, into which God's people fell the last time. We can also say with confidence that co-creation with God is the only thing where people, as new creatures, can exercise their freedom—freedom of thought and fantasy—where a dream comes true, and where the beyond world is reflected in material and spiritual reality, so great is the word co-creation. If this does not happen to a man, then every man loses a source of life, loses his willpower, dehydrates without the life-giving water, and suffocates, dying in the fervent waste of the ruthless world. We know and say that there is an exalted Divine purpose—the awakening of Creation. The ultimate goal of the Creator in relation to Creation is expressed in the word of God: "Then you shall know that I am the Lord! […] And they shall all be taught by God. […] Every tongue shall confess to God and every knee shall bow to Him." So the paramount goal of God's people is to work for the sake of the knowledge of God in all humanity. The paramount goal is to work for the return of Christianity to the Unity of the faith and the knowledge. The paramount goal is to work for Judaism, so that the Jews can return to God and receive the Holy Spirit, as promised by God to Israel: "I will pour out my Spirit upon all flesh." There is work and co-creation with God for God's people in all this for the sake of approaching to the Creation of Awakening Day. Thus, we identify the need for interdenominational gatherings of God's people as the supreme creative work of gods.


Therefore, we believe that awakening is, of course, the main work that takes place among God's people. God's people must waken to the perfect will of God. God is carrying out a very important action today, trumpeting with the verbs to transform the consciousness of God's man so that faith can increase based on the received word and that faith can become faith in God. As a result of this transformation, man can get down to the conscious co-creation with God in the way of transforming the whole world. We believe that the hopes of Christianity for the second coming of Christ in the interpretation of historical Christians ended by the end of the 20th century, meaning that Christians will not be able to count on such a coming of Christ. However, we can conclude that "Christ has already come as He promised, but secretly, as a ‘thief in the night,’ gathering people together to battle at a place called in Hebrew Armageddon,” where we all are now located. The Third Millennium marks the days of the Son of man, the appearance of the Kingdom of God in power, in the triumph of His doctrine and in the opportunity to meet Christ for those able to accept the word of His doctrine and implement it in the realities of the modern world. The edification of a new person in God is only the beginning of the edification of a New World. The further development of the idea of a New World is held by means of edification of a New Community in God as a New Temple. Only the latter can carry out the work of the edification of the New Earth and New Heaven, the home of righteousness, as the supreme creativity of gods.