Spir Dynamics 1237 2/15/98; Isr 229 5/5/92; Eph 279, 447, 467, 684, 724, 750, 756, 982, 1292

DOCTRINE OF DIVINE LOVE

A. God’s love is a part of His essence.

1. God does not possess life. He is life. We possess life; God does not. The life that God is infinite, eternal, unending, unchanging life. Part of God’s life is love. Love is a part of the essence or being of God. All three members of the Trinity have coequal and coeternal sovereignty, absolute righteousness, justice, eternal life, love, omniscience, omnipotence, omnipresence, immutability, and veracity. Love belongs eternally and coequally to each member of the Trinity. The love of God has always existed. There never was a time when it did not exist. Love which is characteristic of the essence of God can be called divine love.

a. 2 Thes 3:5, “And may the Lord direct your hearts to the love of God and to the endurance [fortitude, perseverance] of Christ.”

b. Jude 21, “Keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life.”

2. Divine love is compatible with all the other divine attributes.

a. God is sovereign; therefore, His love is self-motivated and totally compatible with His divine essence. It is compatible with all His decisions. God never makes a decision apart from love. God’s love is related to perfect motivation. God’s love motivates His sovereignty. His love is compatible with the divine decrees and is the basis for the divine decrees.

b. God is eternal; therefore, God’s love exists eternally unsustained by Himself or any other source. God does have to sustain His love. It does not increase or decrease like human love. There never was a time when God did not have perfect love. God’s love was unsustained by Himself or by any other source. God has always been love. Since God is love, always has been love, and always will be love, He cannot fall in love.

c. God is holy; therefore, the love of God possesses perfect integrity, which includes incorruptible justice and immutable righteousness.

(1) The perfect love of God always comes from perfect virtue. Because God is holy and unchangeable, divine love cannot be compromised by sins, human good, evil, including Christian degeneracy, dead works or any function of the sin nature. This means that divine love cannot be corrupted by any creature failure.

(2) God’s love is self-motivated and totally compatible with all of His attributes. God’s love is always compatible with God’s justice and is absolutely perfect in every function. God’s love is always fair. Perfect righteousness excludes arrogant self-righteousness. Perfect righteousness means God’s love is totally moral. Since God’s love is perfect virtue and is a problem solving device, it cannot be divorced from either His holiness or His divine attributes.

(3) Since God is holy, He is perfect in His righteousness and in His justice. Since God is eternal, He is eternally perfect in His righteousness and in His justice. Therefore, since God cannot be anything less than perfect nor anything less than fair, this includes the use of His divine love.

(4) Because God is holy, His love can only function in perfect virtue, honor, and integrity. The honor and integrity of the believer out of fellowship does not exist, and if he does not see that it does not exist, legalism builds up a pseudo honor and integrity that wipes out all capacity for love in life.

d. God is omniscient, which means that God has simultaneous knowledge of all things in eternity past. Therefore, divine love always functions in a rational manner. God’s love is devoid of emotional content. But you must learn to distinguish between emotion and compassion. Many people think of emotion as compassion; it is not. God’s love is never cancelled or changed by His divine knowledge and omniscience. God knew billions of years ago about our sins and failures, but His knowledge of these did not cancel His love. Nor does God’s love for us increase because we advance to spiritual adulthood.

e. God is absolute truth and veracity. Therefore, divine love is revealed and integrated into every category of Bible doctrine and every form of knowledge which resides in His absolute being. Bible doctrine is the thinking or mind of Christ, 1 Cor 2:16; therefore, divine love is rooted in every form of knowledge. God does not hold the truth as being acquired, because God is truth from eternity past. Therefore, divine love is rooted in every doctrine and in every form of knowledge which resides in God’s absolute being. Divine love is never involved in any form of hatred. Divine love never reacts. There is no reference to divine love apart from what is taught in Bible doctrine. In His veracity, it is impossible for God to lie. God can only reveal Himself in terms of truth. Bible doctrine is absolute truth. The love of God cannot tempt, cannot solicit to sin, cannot sponsor evil or human good or any form of self-righteousness as related to legalism. Above all, God’s love cannot be complicated with ignorance or absurdities, such as relating emotion to the spiritual life.

f. God is infinite. Therefore, all members of the Trinity are without boundary or limitation, uniting in themselves those perfections which belong to their coequal, coeternal, coinfinite essence, and that includes divine love. Infinity characterizes all that God does, including the function of His divine love as related to His integrity and His veracity. God has infinite energy and power with which to love. God’s love exists eternally, unsustained by Himself or by any other source.

g. God is immutable; therefore, His divine love is unchangeable, stable, compatible with His perfect character, and cannot be corrupted by anything. God’s love cannot increase or decrease. God’s love cannot expand or diminish. God’s love cannot begin or end. God never reacts to us. Since God always has been love and always will be love, He never falls in love. God’s love is in no way subject to corruption. Because God is immutable, His love does not increase or diminish. God’s love cannot be changed by any form of human failure or vacillation, moral or immoral degeneracy. Because God is immutable, His love cannot change. This means that divine love does not improve or decline, increase or decrease. God’s love always remains the same whether it has an object or not. It is very difficult for man to even begin to understand the love of God. When man changes, it often appears as though God is changing. But in reality, God remains consistent with His own perfect and immutable character. Rejection of God’s eternal love never results in any form of sinful or evil reaction by God.

3. Since divine integrity is maintained by the sovereignty of God plus His incorruptible, immutable, infinite, unchanging virtue, God’s love can never be compromised by anything that He does or says, or its capacity ever diminished or limited. Man’s sinfulness and failure cannot and does not change or affect God’s unchangeable divine love. Even God’s pre-knowledge of our sins and failures did not cancel or diminish God’s love for us. Because God is perfect and absolute, His divine love cannot be prejudiced, unfair, or in any way discriminatory.

4. The combination of God’s perfect righteousness and immutability indicates that divine love is eternally consistent and revealed in the content of the Scripture. These doctrinal principles of the canon of Scripture are beneficial to the believer without compromising the essence of God. This is illustrated by the salvation work of our Lord on the Cross.

5. The combination of omniscience plus immutability means that God’s love cannot be complicated by (or associated with) ignorance, silliness, absurdities, or emotion.

6. God’s love has always been perfect and eternal in its capacity. The capacity of God’s love is infinite and eternal. Human love cannot exist without truth or doctrine. But since God is truth and doctrine, He has perfect capacity for His love at all times. In human love, man’s capacity for love is constantly changing. Divine integrity is maintained by God’s own sovereign will. It is incorruptible, unchanging, infinite, immutable, and virtuous, meaning He has perfect capacity for love with no compromise of that love. His infinite integrity and His eternal virtue is His own unchanging self which produce a constant capacity for love. Therefore, God gives of Himself whether there is an occasion or not.

7. Divine love is the same yesterday, today, and forever. Even when the justice of God is performing the most powerful punitive action against any one of us, it is always accomplished in love. God always disciplines us out of love. But when we punish ourselves, we destroy ourselves. We make ourselves totally and completely miserable. We are never fair to ourselves while we think we are being fair to ourselves, and we are never fair to other people when we think we are being fair to other people.

8. Since God is love, always has been love, and always will be perfect virtue-love, God does not fall in love, nor can God’s love be compromised, corrupted, or bribed by good deeds, or human experience.

a. God’s love does not increase or diminish. Therefore, it cannot be changed by human rejection, failure, sin, or evil, by whether or not we are good or bad. God’s love cannot be complicated by either ignorance or absurdities.

b. God’s love is never frustrated or disappointed. God’s love existed before there were any creatures to love. God’s love exists with or without an object, since it is always a part of His perfect essence. Divine love is never sustained by human attraction, human rapport, human merit, human worthiness. God’s love cannot be bought by your good behavior, good deeds, or Christian service.

c. God’s infinite and eternal love does not conform to human standards because it is so far beyond it. Since God’s love is an integral part of His essence, God’s love exists with or without an object. It is obvious that God’s love exists in spite of the object.

d. This means God’s love is not sustained by attraction, rapport, or any category of human merit, works, or worthiness. Neither human good, morality, self-righteousness, nor any system of human merit is the basis for God extending His love to mankind.

e. Because God is virtuous, His love is totally devoid of sin, human good, evil, altruism. Furthermore, God is free from hypocrisy, flattery, or any patronizing influence of mankind.

9. Obviously, God’s love is permanent, stable, and virtuous, and therefore, becomes a problem solving device. Since God’s love cannot be divorced from His eternity, infinity, integrity, virtue, stability, or any other attribute, God’s love has great significance for us. God has unchangeable virtue, immutable integrity and His love is associated with these characteristics.

10. God’s love exists eternally, unsustained by Himself or any other source. God’s love being unchanging means it doesn’t improve or decline. We cannot equate God’s love with human love without being blasphemous. God’s love doesn’t grow strong or weak; it has none of the unstable characteristics found in human love. God’s love does not get hurt and is not hypersensitive like human love can become when related to arrogance. Because mankind is all too often subjective, human love follows the pattern of instability and hypersensitivity.

11. God’s love cannot be defined in terms of man’s frame of reference, including silliness, superficial expressions of emotion, or tragic flaws. You do not understand God’s love by understanding people. The believer must never attempt to superimpose on the character of God his own personal views and values. We do not superimpose on God; God’s word superimposes on us.

B. Three Categories of Divine Love.

1. There are three categories of divine love: divine personal love, divine impersonal love, and divine self-esteem. Love in the spiritual life is patterned after divine love, not after human love.

a. God’s personal love emphasizes the object of divine love. Remember that the three members of the Trinity each have identical essence, including the same virtue (divine righteousness and justice), and the same love. God is perfect, and therefore, His personal love can only be directed toward perfect righteousness. The object of God’s infinite, eternal, unchangeable personal love must always be absolute perfection (divine righteousness). God’s personal love cannot be directed toward anything less than perfect eternal righteousness. Personal love demands integrity on the part of the subject.

(1) Therefore, God the Father loves the divine righteousness of God the Son and the divine righteousness of God the Holy Spirit. Personal love from a member of the Trinity demands that the object of that love be perfect.

(2) When we believe in Christ, one of the forty things He gives to us is His righteousness. This means that all three members of the Trinity can personally love all who believe in Christ because they receive the imputation of divine righteousness. This eliminates all our arrogance, which assumes God loves us because of something we are or are doing. God found a way in grace to love us personally by giving us His own divine righteousness.

(a) God cannot personally love the unbeliever who is in a state of real spiritual death.

(b) Eph 1:5, “By means of love [God’s personal love for believers], He has predestined us [provision of sovereignty of God for execution of protocol plan] for the purpose of adopting us to Himself through Jesus Christ on the basis of the grace purpose of His will.”

(i) Verse 4, “But God, who is rich in mercy, because of His great love with which He loved us.”

(ii) Verse 7, “That He might show in coming ages [Millennium and eternal state] the surpassing riches of His grace in generosity toward us in Christ Jesus.”

(iii) Verse 10, “For we are His creation [new spiritual species], having been created in Christ Jesus for good of intrinsic value achievements, which God has prepared in advance that we might walk by means of them.”

(3) The possession of divine righteousness means three things to the believer.

(a) He is justified at the moment of salvation by faith in Christ.

(b) He is the object of God’s personal love.

(d) This is how God’s personal love solves some of the problems related to us as Christians.

b. Divine self-esteem is God’s personal love for His own perfect righteousness. Both God’s personal love and His divine self-esteem are always directed toward perfect righteousness. Divine self-esteem is the perfect and eternal poise, self-confidence, self-possession, and self- assurance which each member of the Godhead possesses.

(1) Each member of the Trinity has perfect happiness because of this divine self-esteem.

(2) No member of the holy Trinity ever feels threatened by anyone or anything, including another person of the Trinity. No member of the Trinity ever feels threatened by creature failure: not by the fall of Satan, nor by any of man’s failures, nor by anything that goes contrary to His plan.

(3) This can be called God’s spiritual self-esteem, because God is a spirit. From God’s divine self-esteem comes His impersonal love.

(4) Divine self-esteem is the pattern for the spiritual self-esteem of the believer who has advanced to spiritual adulthood. Even though we are flawed with the old sin nature, God has provided the wonderful doctrines which develop in us the wonderful virtue of personal love for God so that we no longer feel threatened by others’ attitude toward us.

c. Divine impersonal love emphasizes the virtue of the subject and places all merit on the subject. God is the subject in this case, and He can love spiritually dead mankind solely on the basis of His own perfect character and divine self-esteem. The object of impersonal love can be attractive or unattractive, worthy or unworthy.

(1) From the state of His perfection, God can love all mankind in spiritual death having an old sin nature. There is no way God can personally love man through physical birth, for man is born spiritually dead. Part of His spiritual death means he cannot be the object of God’s personal love.

(2) Man cannot produce enough righteousness to equal perfection. In fact, man’s righteousness is called “filthy rags” in Isa 64:6. Man has only relative righteousness. Therefore, God’s love toward mankind is impersonal in that it doesn’t depend upon the merit of the object; it depends on the merit of the subject, i.e., who and what God is.

(3) Since we are born spiritually dead and totally helpless to have a relationship with God, there is no way God could love us because we are attractive to Him. Furthermore, there is no system of works we could perform that makes us attractive. Therefore, divine impersonal love is always directed toward the world of unbelievers.

(4) Under divine impersonal love, God can love unworthy creatures, i.e., both fallen angels and unbelievers in mankind; not because of who and what they are, but because of who and what God is. Mankind does not have virtue or integrity, but uses his volition to sin and to perform functions of human good and evil. So God’s love toward His creatures has to be impersonal. This category requires all the virtue, integrity, and holiness of God. Compared to God, all objects are unworthy.

(5) God’s impersonal love depends on who and what God is, never on who and what mankind is.

(6) Divine impersonal love is the pattern for the impersonal love of the believer, the problem solving device that solves all interaction problems among people.

(7) Impersonal love is mandated to the believer in the protocol plan of God. We are commanded to love the brethren, and to love mankind. This is impossible to accomplish with personal love, because human personal love is without virtue. But impersonal love becomes the basis for capacity for love and for capacity for happiness.

(8) Since God is perfect holiness, integrity, and virtue, His love follows the pattern of virtue, which is never inconsistent and never contradictory to His eternal justice and righteousness.

(9) Because God is holy (just and righteous), His divine love is divorced from any unfairness, altruism, sin, human good, or evil. Therefore, God can convey impersonal love to all fallen angels and homo sapiens under real spiritual death.

(10) The greatest manifestation of God’s impersonal love is expressed in Jn 3:16, “For God loved the world so much [impersonal love for all mankind in the status of real spiritual death] that He gave His Son [deity of Christ], the uniquely-born One [humanity of Christ], that everyone who believes in Him shall never perish [eternal security] but have eternal life.” The same concept is found in Rom 5:8, “God demonstrates His love toward us, in that, while we were yet sinners, Christ died as a substitute for us.”

(11) Divine impersonal love toward all mankind is expressed in 1 Jn 4:9-10, “By this, the love of God is manifest in our case, because God [Father] sent His unique Son into the world, in order that through Him, we might live. By this, divine love exists; not because we have loved God, but because He loved us [impersonal love for all mankind] and sent His Son to be a propitiation for our sins.”

(a) The only thing that can satisfy God regarding our sins is the fact that each one was judged in Christ on the cross.

(b) Therefore, no work can ever be substituted for the work of Jesus Christ on the cross.

© When God gives in grace, it demands faith on our part, not commitment. There is no commitment in faith. No one can have eternal salvation by believing and making a commitment to God or making Christ lord of your life. Christ is our Lord; we do not make Him Lord or recognize Him as Lord. This is adding to faith in Christ.

(12) 1 Jn 4:11-12, 16, “Beloved, if God loved us [and He did], we also have become obligated to keep on loving each other [impersonal love]. No one has seen God at any time. If we love each other [impersonal love of gate #6], God resides in us [filling of the Spirit] and His virtue- love has been fulfilled by us.” Verse 16a, “Furthermore, we have come to know and we have believed the virtue love which God keeps having for us. God is love.”

(13) God the Father’s impersonal love was demonstrated in judging all the personal sins of the human race in His Son on the cross.

(14) Our Lord’s impersonal love was demonstrated by His perfect motivation and perfect integrity in going to the cross, founded in His perfect personal love for God the Father. Hence, He obeyed the Father’s will, going to the cross and receiving the judgment of our sins. Neither did Jesus Christ feel threatened, and as a result His impersonal love functioned perfectly. He did not feel threatened in His deity because He always had perfect spiritual self-esteem. He did not feel threatened in His humanity because He had impersonal love toward all who maltreated, maligned, hated and despised Him, and toward all of us for whom He was judged.

(15) This demonstration of our Lord’s ultimate use of virtue-love as a problem solving device sets the pattern for us. 1 Jn 4:19, “We love, because He first loved us.” That is, we have the capability of loving because God first loved us and provided everything for us.

(16) When you attain gate number six of the divine dynasphere (spiritual autonomy), you never feel threatened by any member of the human race. As a result, you are able to have impersonal love toward all. Impersonal love emphasizes your virtue, not the antagonism, ugliness, or terrible attitude of any object. You can truly love the entire human race because you never feel threatened by anyone.

2. There are three directional categories of divine love.

a. Toward God. Each person of the Trinity has spiritual self- esteem directed toward His own perfect righteousness, and each person of the Trinity has perfect love directed toward the perfect righteousness of the other two members of the Trinity. This is God’s love for God.

b. Toward mankind. There are two categories of mankind: saved and unsaved. Man’s attitude toward Jesus Christ and His work on the cross separates mankind into these two categories. Jn 3:36, “He that believeth on the Son hath everlasting life; he that believeth not the Son shall not see life, but the wrath of God abideth on him.”

(1) God’s love toward unsaved, spiritually dead mankind is impersonal love. Being spiritually dead, man’s righteousness is relative and not compatible with God’s perfect righteousness.

(2) But when anyone believes in Christ, God the Father imputes His perfect righteousness to that person. It is imputed first for justification, secondly for logistical grace, and thirdly so that God can personally love all believers without compromising His essence, since all believers have the indwelling divine righteousness.

c. Toward policy. This is classified as anthropopathic love. An anthropopathism ascribes to God a characteristic which He does not possess, but using language of accommodation and human frame of reference, God’s policies are described in terms of man’s characteristics.

(1) There is an anthropopathism of love ascribing to God a human love which He does not really possess, but which is used in this sense to clarify divine policy in terms of human frame of reference. This is found in Rom 9:13, “Jacob I loved; Esau I hated.”

(2) God’s attitude here describes the difference in divine policy toward a believer and unbeliever. Both love and hatred are used as anthropopathisms here. God doesn’t love or hate (a sin) in our sense of the terms. God “loved” Jacob in the sense of perpetuating the new racial species of Israel through Jacob the younger rather than through Esau the elder.

3. Concluding Principles.

a. God’s love always depends on who and what God is never on who and what mankind is.

b. God’s love exists with or without an object, since God’s love eternally existed unchangeable and with optimum capacity.

c. God’s love is never sustained by attractiveness or worthiness of an object, nor does it depend on the merit, works, sacrifices, flattery, or legalistic modus operandi of human beings.

d. Divine holiness is the integrity envelope for man’s impersonal love for all mankind.

e. Divine personal love always functions in compatibility with divine integrity, which means that God’s personal love never contradicts the justice and righteousness of God.

f. All three categories of God’s love have combined to form problem solving functions of God which do not contradict or compromise His divine attributes, and He has passed on these problem solving devices as a part of our spiritual life.

g. Divine love is always a source of God’s grace policy. This means that human works, worthiness, merit, good is not the basis of God’s love for us.

C. The Relationship between Divine Love and Divine Justice.

1. Before the fall of mankind in the garden of Eden, divine love was man’s point of reference, but after original sin divine holiness became the frame of reference for man. Man’s point of contact is not with the love of God, but with the righteousness and justice of God. Man’s frame of reference for a relationship with God is the justice of God. This is because it was the justice of God that judged our sins on the cross. It is the justice of God that keeps us alive on earth by imputing to the indwelling righteousness of God everything it takes to sustain us, as well as blessing. Divine love is still God’s motivation and the basis for His grace policy, but righteousness and justice has become the frame of reference for God’s relationship with mankind.

2. One of the most misunderstood aspects of God’s love is man’s distortion that God’s love is man’s point of contact and frame of reference. Nothing could be further from the truth! Yet most believers think they deal with the love of God. Not true! We as believers deal only with the integrity of God, His justice and righteousness. Divine justice is our point of contact and the source of divine blessing (not divine love). God’s personal love can only love perfect righteousness. God loves all believers personally because God’s perfect righteousness has been imputed to us at the moment we believed in Christ. Divine love can only have perfect righteousness as its object.

3. The mechanics of logistical grace blessing include the two parts of divine holiness. Grace is the function of the justice of God in providing blessing for the human race under the laws of divine establishment and for the believer under the protocol plan of God.

4. All blessing that comes to the believer prior to his receiving his escrow blessings originate from the justice of God, imputed to the indwelling righteousness of God in us. Our point of contact is the justice of God, not the love of God.

5. God daily sustains and supports all believers, even providing fantastic logistical grace blessings above and beyond what is required to keep us alive, and He gives these to winners and losers alike.

6. Divine love is motivation. It is God’s motivation for blessing us, and it becomes our motivation when, through doctrine, we learn to love God.

a. At salvation, God’s motivation toward the unbeliever comes from impersonal love.

b. In the protocol plan, God’s motivation toward the believer comes from personal love.

c. Regarding the angelic conflict, God’s motivation is divine self-esteem.

d. Regarding human history, God’s motivation is divine self- esteem.

D. Our Lord’s Virtue Love during the Great Power Experiment of the Hypostatic Union.

1. As undiminished deity and true humanity in one person forever, our Lord possesses two categories of perfect virtue love as a problem solving device. Jesus Christ as God has perfect virtue love; Jesus Christ as impeccable humanity has perfect virtue love.

2. At the point of His virgin birth, Jesus Christ as true humanity was given the prototype divine dynasphere. In it, He rapidly advanced from gate #4 to gate #5, developing spiritual self-esteem from His personal love for God the Father; then to gate #6, spiritual autonomy, having impersonal love toward all mankind. Therefore He had the ability to pass momentum testing in gate #7 and reach gate #8, spiritual maturity, where He has personal love toward all believers possessing His righteousness.

3. Never leaving the prototype divine dynasphere, He remained impeccable and was therefore qualified to go to the cross as the last Adam and be judged for our sins. The humanity of Christ always resided in the prototype divine dynasphere which qualified Him to be judged as our substitute, Phil 2:5-9; Heb 12:2.

4. From metabolized doctrine, our Lord had perfect spiritual self- esteem; He never lost His poise. He had perfect spiritual autonomy and perfect spiritual maturity.

5. His motivational virtue is expressed in Mt 26:39, where it says He “picked up His cross.” This was His virtue-love. The same command to us is the command to have virtue love.

6. This means that virtue in human love cannot be divorced from the divine dynasphere, and human love cannot possess virtue outside the divine dynasphere, Gal 5:22. Love without virtue is not love.

E. Virtue Love in the Great Power Experiment of the Church Age.

1. God’s perfect and eternal love for self, which is divine self- esteem, becomes the pattern for spiritual self-esteem as a part of the great pattern for the Church Age.

2. God’s perfect and eternal love for the other persons of the Godhead, His personal love directed toward divine righteousness, is the pattern for God’s personal love directed toward us as believers.

3. God’s perfect and eternal love for all mankind in real spiritual death is the pattern for believers’ impersonal love during the Church Age.

4. God’s perfect and eternal love for all believers is the explanation for the righteousness imputed to them at salvation.

5. The impersonal love of God always emphasizes God as the subject. The object of divine impersonal love has no merit. So the object of human impersonal love has no merit, which becomes a major problem solving device.

6. Because God possesses perfect integrity, He has infinite capacity for impersonal love toward the human race and eternal capacity for personal love towards those with perfect righteousness. It is obvious that God intended His invention of human love to be the monopoly of those in the divine dynasphere in the Church Age. For apart from residence in the divine dynasphere, one has no capacity for love.

7. The integrity of God has always existed in perfect eternal infinite status quo. Therefore it becomes the key to the stability of divine love and its function both in heaven toward the other members of the Trinity and on earth toward mankind. The stability of divine love is divine holiness. Divine integrity supports divine love just as human integrity carries personal love.

8. From His essence God has provided the divine dynasphere for us, so that we can live above and beyond anything the world has to offer. Life in the divine dynasphere is social life with God.

9. Divine integrity gains nothing from the function of any creature. Man can do nothing to change, modify, or compromise the integrity of God or the love of God. The sinfulness, arrogance, human good, or evil of man cannot change or influence either the love of God or the integrity of God. Inside the divine dynasphere we too can have virtue, honor, integrity, morality, and love which are indestructible.

10. All creatures gain from the God’s love and integrity.

11. Using the pattern of His own divine love, God has designed for us a virtue which breaks the shackles of slavery to the cosmic system. Satan has enslaved the people of this world and those chains can only be broken inside the divine dynasphere.

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