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Owen further underlines a point he has already made: when Jesus returned in triumph from his testing and preached in the synagogue in 4, he did not speak as a retired military colonel, barking out orders to subordinates (if the analogy may be used). What shone through the Spirit's presence in our Lord's exercise of spiritual gifts, as Luke notes, was his gracious humanity, and especially his gracious words [. 4:22] . Here, again, Owen sees Scripture emphasising that the chief evidence of the power of the Spirit in ministry is true and holy humanity.

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God graciously allows the theologues to engage in their academic gymnastics until they run into the wall of the outer reaches of human understanding, and then seek to find rest from their rationalistic reasoning. I know from personal experience. My natural tendency was to formulate a "believe-right" religion with all the correct doctrines and Biblically accurate exegesis. My personality was suited to theological fundamentalism. As a student of biblical hermeneutics, biblical theology, systematic theology, dogmatic theology, and the philosophy of religion, I set out to get God figured out - exhaustively evaluated, fixed in formulation, and boxed up in theological categories. Then, I ran into the dead-end of human reasoning, agnostically admitting that I could not know it all, and questioning whether I could know anything - even whether God existed. That was indeed a time of unrest! But, praise God, He led me towards soul-rest in the mind through spirit-union with Jesus Christ.

Man seeks wisdom. "Where is the wise man"(I Cor. 1:20), who can solve all our problems, Paul asked rhetorically, and then explained that "in the wisdom of God the world through its wisdom did not come to know God" (I Cor. 2:21). The writer of Ecclesiastes admits, "I set my mind to know wisdom,. but I realized this was striving after wind" (Eccl. 1:17), "for even at night my " (Eccl. 2:23). Also recognizing the vanity of human wisdom, Paul wrote, "Let no man deceive himself. If any man thinks he is wise in this age, let him become foolish that he may become wise. The Lord knows the reasonings of the wise, that they are useless" (I Cor. 3:18,20). Like truth, wisdom is found in a Person, for "Christ Jesus became to us the wisdom of God" (I Cor. 2:24,30). To know Jesus Christ, not just to "know about" Jesus Christ, but to know Jesus Christ in an ongoing relationship of spiritual revelation and intimacy, is to have wisdom that the world knows not of. James, the Lord's brother, wrote, "the wisdom from above is pure, peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy" (James 3:17).

From Egypt: A triumph for the human spirit | Psychology Today

The contemporary religion of "evangelical humanism" has nothing to offer but a difference of scenery on the treadmill. Suffering from the "Martha complex" of "do-do-do for Jesus," Christian religion seeks to motivate people with the carrot of heavenly rest at the end of the rat-race. Proclaiming that "there is no rest for the wicked," the alternative is alleged to be a goodness achieved by striving performance. To achieve "rest" one must work for it. Meanwhile, God seems to be saying, "Be still (cease striving), and know that I am God" (Ps. 46:10). Jesus said, "Observe the lilies of the field, how they do not toil or spin. Do not be anxious then. But seek first His kingdom and His righteousness; and all these things shall be added to you" (Matt. 6:28-33). Modern Christians find it so difficult to just "be" - to live in the "isness" of the I AM of divine Being, and to allow their "doing" to be an expression of the I AM in action.

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A particularly important area of our established attitudes is the attitude we have concerning ourselves. Many Christians seem to have a very negative attitude about themselves. They have self-denigrating, self-deprecating, self-condemnatory attitudes that identify themselves as "worms" before God, as useless, as amounting to nothing. Paul did indicate, "If anyone thinks he is something, when he is , he deceives himself" (Gal. 6:3), but this is just a warning against prideful self-elevation and exaltation. To the Philippians, he wrote, "With humility of mind let each of you regard one another as more important than himself" (Phil. 2:3). And to the Romans, "I say to every man among you not to think more highly of himself than he ought to think, but to think so as to have sound judgment, as God has allotted to each a measure of faith" (Rom. 12:3). The flip-side of "thinking more highly of ourselves than we ought to think" is "thinking less of ourselves than we ought to think." If a Christian views himself as a worthless liability to God, then he is failing to take into account the glorious asset that has been invested in him, his spiritual identity wherein "it is no longer I who lives, but Christ lives in me" (Gal. 2:20). A positive personal concept of who we are in Christ allows us to "rest" in a confident sense of well-being that is cheerful, upbeat, and optimistic. Apart from such a consciousness of our identity in Christ there will be an attitude of inferiority that brings unrest.

Triumph of Human Spirit - The New York Times

The use of the term "soul-rest" in this study finds its precursor in the words of Jesus Himself. "Come to Me, all who are weary and heavy-laden, and I will give you . Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find " (Matt. 11:28,29). The final phrase, "rest for your souls," appears to be an allusion to the prophecy of Jeremiah (6:16). In a mid-nineteenth century book, , Thomas Upham has an extended final section on "The Soul's Rest in Union," and it was this work that sparked my thought-processes to pursue the study of "Spirit-union allows for Soul-rest."