Spir Dynamics 1335 7/28/98; Eph 1396ff 4/10/91, Eph 686, 219, 169; Rev 335

DOCTRINE OF LOVE

(This doctrine is an amalgamation of the following: Doctrine of Love, Doctrine of Love as related to Momentum Testing, Doctrine of The Impact of Impersonal Love, and the Doctrine of Virtue-Love as a Problem solving Device.)

A. Definition.

1. Love is maximum concentration. It is the quintessence of separation. Love is the most separatist system in the universe.

2. Man is capable of love. Man’s concepts and capacities for love are as variable as the number of people on earth. It varies from zero integrity to maximum integrity.

3. Love has three objects: God, other people, and things.

4. Love becomes soulish predilection. It is the expression of awe, admiration, devotion, craving, delight, affection, or passion.

5. Love is the embodiment of soul function and concentration toward someone, so as to exclude them from the masses. That exclusion is called intimacy. Intimacy expresses the concentration of love.

6. This means capacity to love is related to capacity to concentrate. It’s related to the character of the individual, their amount of integrity, and their environment. No one is consistent in their capacity for love. Love is a thought and the expression of that thought. Climate can affect concentration, which affects thought, and therefore affects capacity for love.

7. Love is related to our norms and standards, and our concepts of reality. Love is an expression of our scale of values. A scale of values is a system of concentration. The thing on which you concentrate most is the thing you enjoy the most, and is first on your scale of values.

8. God is not common; He is a separatist. Doctrine isolates God with His perfect integrity. So a good lover is an isolationist.

9. When your scale of values changes from the teaching of doctrine, then your capacity for love develops. Your capacity for love makes you enjoyable to be around because of your personal love for God.

10. All love is meaningless and disappointing unless we have personal love for God first. This love for God makes other loves real. Stimulation of emotion is not loving God. Maximum doctrine in the soul is love for God. Rom 5:5 says the love for God is poured out in us through doctrine in the soul.

11. Love in itself and the capacity for that love is doctrine in the soul, so that perpetuation of love is the perpetuation of your relationship with God.

12. Only doctrine in the soul gives any stability to love. Do you really love anyone, or have capacity for love? Love is a thought, not an emotion.

13. New believers are incapable of love. There must be capacity before there is function. Until you have doctrine in your soul, you don’t have concentration, and therefore you cannot love. Doctrine gives integrity, concentration, the royal family honor code, spirituality, and stability, which all in effect add up to genuine love.

14. Personal love for God means you now have the ability to love your right man or right woman or friends. Your thoughts isolate on God, your right man or right woman, or your friend. Love is a separatist system.

15. Love is devotion after thought, maximum esteem, and loyalty to the object of love. Attraction is merely a preliminary to love.

16. Passion is a combination of the function of certain glands plus the function of the emotional pattern of the soul. Passion accompanies true and pseudo-love, and therefore proves nothing.

17. Introductory Principles.

a. Personal love for God is virtuous; personal love for human beings is virtue dependent.

b. When God is the object of the believer’s personal love, it is classified as virtue-love (AGAPE).

c. When human beings are the object of the believer’s personal love, it is classified as virtue dependent love.

d. Personal love as a virtue can only exist where the spiritual skills (filling of the Holy Spirit, cognition of doctrine, execution of the protocol plan of God) are functioning. e. Impersonal love for all mankind is the basis for problem solving in human relationships. Not only is virtue-love a problem solving device for the Christian life but at the same time it provides capacity for love, life, happiness, thanksgiving.

f. Scripture.

(1) 1 Jn 2:5, “Whoever guards the Word, truly in him, the love for God has been perfected.” You guard the Word by always keeping it as your number one priority

. (2) Jude 21, “Keep yourselves in the love for God.” You do this by keeping Bible doctrine as your number one priority.

(3) In Matt 22:36, our Lord was asked what was the great commandment in the Law. He answered in Matt 22:37, “You shall love the Lord your God with all your heart and with all your soul and with all of your thinking.” Love for God starts in the right lobe of the soul with doctrine, but it moves throughout your entire soul.

(4) Jam 1:12, “Blessed is the person who perseveres under testing, because when he becomes approved, he will receive the crown of life which the Lord has promised to those who love Him.”

(5) Jam 2:5, “Listen, my beloved brethren, did God not choose the poor in the world’s estimation but rich in doctrine and heirs of the kingdom which He promised to those who love Him?”

(6) Eph 6:23, “Harmony among the brethren and virtue-love with doctrine from God the Father and our Lord Jesus Christ.”

g. Personal love for God the Father emphasizes the virtue of the object. Emphasis on the virtue and integrity of God as the perfect and virtuous object eliminates arrogance in the subject and brings about the genuine humility that goes with doctrine circulating in the soul. When the believer loves God the Father, his motivation is compatible with the virtue of the object, not the merit of the subject.

h. This means that all personal love that has virtue begins with God as the object. There is no virtue in personal love as it relates to human beings; this applies to friendships, to romance, and to marriage. Personal love is related to the human race in a virtue dependent system for its validity and for its reality.

i. There are two ways of inserting virtue and integrity into personal love for mankind: adherence to the laws of divine establishment, and for the believer, Bible doctrine in the soul and the execution of the protocol plan of God.

B. God loves the believer. At the point of salvation, every believer passes the point of propitiation, placing himself under maximum divine love, 1 Jn 2:2. Because of the imputation of God’s own perfect righteousness, God can love every believer with maximum love in spite of the believer’s spiritual status, 1 Jn 2:9-10.

C. Categories of Love.

1. The love of the Father for the Son, Jn 15:9.

2. The (impersonal) love of God for the human race, Jn 3:16.

3. The (personal) love of God for believers, 1 Jn 4:19.

4. The (personal) love of believers for God, Rom 8:28. This includes personal love for God the Father, occupation with Christ, and fellowship with the Holy Spirit, 2 Cor 13:14, “The grace of our Lord Jesus Christ and the love for God [the Father], and the fellowship with the Holy Spirit be with all of you.”

5. The (impersonal) love of believers toward other believers, Jn 15:12ff.

D. The Problem with Human Personal Love.

1. There are two categories of personal love: romance and friendship. Romance is an intimate personal love for the opposite sex. Friendship is personal admiration in either sex.

2. Personal love is based on attraction to the object, or admiration directed toward someone else from your own standards or chemistry. “I love you” means the emphasis is on the object who is attractive or admirable to you. With no emphasis on the subject in personal love, there is built-in trouble. Any idiot can fall in love.

3. So personal love is a problem manufacturing device which can only be solved by impersonal love, a problem solving device. But impersonal love doesn’t even occur in your life until you reach spiritual self-esteem, the first stage of spiritual adulthood. And even then it’s wobbly and weak. Not until you reach spiritual autonomy is impersonal love stable. Not until spiritual autonomy do you have maximum use of impersonal love. In momentum testing you use impersonal love as a problem solving device.

4. By falling in love or making a friend, you have created a problem. The object of your love is not perfect. Sooner or later, that object will be a source of people testing, whether irritation or antagonism. One of the biggest problems in life is to fall in love or make a friend. People testing comes from falling in love.

5. Without understanding this pertinent doctrine, you will idealize the object of your love, creating a monster. Since no one is perfect, personal love doesn’t have a chance if there’s any idealization of the object.

6. No one is perfect. People we love disappoint us, frustrate us, turn against us because we’re not perfect; or they hurt us in some way, causing suffering.

7. Sometimes it’s our fault because we are arrogant, jealous, bitter, selfish, possessive, sulking in self-pity, or competing inordinately; or it can be the fault of the object for the same reasons. So personal love really doesn’t seem to have a chance because none of us are perfect.

8. The problem is that neither the subject nor the object is perfect. Therefore, we conclude that when God commands us to love all believers And mankind in general, He cannot and does not mean personal love. It is impossible for a person with an old sin nature to love successfully with personal love unless the object is perfect. The only case where the object is perfect is the believer’s personal love for God from metabolized doctrine.

9. The only personal love that has virtue is the believer’s personal love for God, because God is perfect.

E. The Believer’s Personal Love for God.

1. 1 Jn 4:19, “We love because He first loved us.”

a. This verse establishes precedence—God loved us first.

b. God has three categories of love: personal love for the other members of the Trinity and for all believers because they each have the same righteousness, impersonal love for all mankind in the status of spiritual death, and divine self-esteem—God’s love for His own perfect righteousness.

c. Personal love is only a virtue when directed toward God.

d. Personal love for God the Father is motivational virtue for the protocol plan for the Church.

e. The virtue of personal love is always found in the object of love. The only personal love that has virtue is personal love for God.

2. All three categories of personal love for God (2 Cor 13:14) are problem solving devices.

a. The filling of the Holy Spirit is problem solving device number two as well as the first spiritual skill. Personal love for God the Holy Spirit or fellowship with the Spirit is the means of loving both God the Father and God the Son. Rom 5:5, “And confidence does not disappoint us, because the love for God has been poured out in our hearts by means of the Holy Spirit who was given to us.”

b. Personal love for God the Father is problem solving device number six as well as the motivational virtue for the protocol plan of God for the Church.

c. Occupation with Christ is problem solving device number ten as well as the priority solution to the problems of life.

3. Personal love for God can only exist through the spiritual skills: the filling of the Holy Spirit, cognition of Bible doctrine, and execution of the protocol plan of God.

a. For Church Age believers, personal love for God occurs from the combination of the filling of the Spirit and the metabolization of doctrine which results in reaching gate #5 of the divine dynasphere.

b. Cognition of doctrine can only occur when the believer is filled with the Spirit under the following conditions.

(1) Being filled with the Spirit when hearing Bible doctrine taught by the spiritual gift of pastor-teacher.

(2) Being filled with the Spirit when hearing Bible doctrine in conversation or when reading Bible doctrine in a book.

(3) Being filled with the Spirit when Bible doctrine is metabolized or converted from gnosis into epignosis.

(4) Being filled with the Spirit when Bible doctrine is being circulated in the seven compartments of the stream of consciousness.

c. Personal love for God comes from the metabolization of doctrine, Phil 3:7-8; Phile 9; Col 3:1-2; 2 Tim 1:13; 2 Pet 3:18. If you do not love the Word of God, you do not love God.

d. Maximum love comes from the edification complex of the soul, which is built from maximum metabolization of doctrine. The edification complex of the soul gives phenomenal response to God’s love, Eph 3:17,19; Phil 1:20-21; 1 Jn 4:17-18.

e. Inasmuch as the object of category one love is God, and God is invisible, we must see God somehow. We can only see Him through His Word. Therefore, it is impossible to see or love God apart from knowledge of Bible doctrine, Ps 119:165,167; 1 Pet 1:8.

4. Personal love for God the Father is most effective in spiritual adulthood, because spiritual adulthood implies that we have a maximum amount of Bible doctrine in the stream of consciousness.

a. Spiritual adulthood begins with cognitive self-confidence, that is, spiritual self-esteem.

b. Spiritual adulthood continues with cognitive independence, which is the status of spiritual autonomy.

c. Spiritual adulthood reaches its peak with cognitive invincibility, which is the status of spiritual maturity.

5. Rom 8:28 does not apply to every believer, but only to those in spiritual adulthood. “We know, therefore, that to those who love God, He works all things together for good, even toward those who are elected according to a predetermined plan.”

a. Emotion and stimulation is never love. You must have capacity for love. Personal love for God is the basis for happiness and enjoying life, as well as for capacity for life, Deut 30:16, 20.

b. When a believer finally has enough doctrine, and therefore capacity in the soul to love God the Father, then God the Father begins to work everything in his life toward a goal—absolute good.

c. Love was designed to go with capacity and integrity in the soul. Love is based upon your integrity, virtue, and capacity.

(1) Personal love is very selective. The object is something or someone to which you are attracted.

(2) Personal love in the human race has attraction but no built-in virtue. Personal love depends on impersonal love. If you have impersonal love for all mankind, then you have the capacity for personal love for a selected few. The secret to personal love is impersonal love.

(3) Bible doctrine in your soul is how you develop impersonal love for others.

d. The predetermined plan is the protocol plan of God.

6. 1 Cor 2:9, “But just as it stands written [Isa 64:4], `Things which the eye has not seen and it has not entered into the heart of mankind all that God has prepared for those who love Him.’”

7. Deut 6:4-6, 12, “Hear, O Israel, the Lord is our God, the Lord is unique. And you shall love the Lord your God with all of your heart [right lobe of the soul—the stream of consciousness], with all your soul [self- consciousness, mentality, emotions, left lobe of the soul], with all your strength [soul strength—your capacity, tranquility, contentment, happiness]. And these doctrines, which I am commanding you today, shall be in your heart [metabolized doctrine]. ...Then watch yourself, lest you forget the Lord who brought out of the land of Egypt, out of the house of slavery.”

a. Personal love for God is a response to the love of God. Therefore, it is related to God, Heb 12:2. In the Church Age, it is called occupation with Christ.

b. Personal love for God was commanded to all Old Testament believers, Deut 6:5, 10:12, 11:1,13.

8. Neglect or negative volition toward Bible doctrine results in blackout of the soul plus scar tissue of the soul, which means no personal love for God. Eph 4:18, “They [believers in Christian degeneracy] have been darkened in their thinking, and they have been alienated from the life of God because of ignorance that is in them and because of scar tissue of the heart.” a. When you fail in the spiritual life, you have no capacity for love, no capacity for tranquility, no capacity for life.

b. The believer who doesn’t love Jesus Christ is under a special curse (ANATHEMA MARANATHA) as stated in 1 Cor 16:22, “cursed till our Lord comes.”

c. Christian degeneracy is the antithesis of love for God. Jn 5:42, “You do not have the love for God in yourselves.” This statement is true of all believers who fail to give Bible doctrine number one priority in their lives.

d. 2 Thes 3:5, “May the Lord direct your hearts into the love for God.” Love for God is always connected with the right lobe of the soul.

9. Like the right man in category two love, Jesus Christ is the aggressor in category one love. He initiated this love in eternity past under the principle of grace, Eph 5:25-27; 1 Jn 4:8-10.

10. Category one love is the true motivator for Christian service.

11. Divine love is initiated through grace. Therefore the capacity of the believer for personal love for God is intensified by orientation to grace.

You naturally take in the Word because of your occupation with Christ. Nothing is forced. Dan 9:4; Ps 31:23, 119:132; 1 Cor 2:9.

12. Personal love for God also provides courage in battle, Josh 23:10-11.

F. The mandate to love all means impersonal love, not personal love.

1. When you attend church and the pastor or the song leader tells you to turn around and tell the person behind you that you love them, is he fulfilling God’s mandate to love everyone? Of course not! The man’s an idiot and is encouraging the practice of idiocy.

2. To tell someone you don’t know or can’t stand that you love them is hypocrisy at best. This is sin, human good, or evil.

3. So it becomes apparent that personal love is a problem maker, not a problem solver; and not the kind of love which God commands as a part of the modus operandi of the Christian life.

4. There must be some kind of love that fulfills the divine mandate, and there is. There are two Greek words for love in the New Testament: PHILEO and AGAPAO. God uses AGAPAO for His mandate to love everyone, which means the impersonal love you attain in spiritual adulthood. PHILEO is used for personal love.

5. AGAPAO is a specialized soul love which requires the filling of the Holy Spirit. PHILEO, being a complete and total soul love and rapport, must develop over a period of time.

6. God does not command us to do something that is impossible: to have personal love for everyone. But the mandate requires something that is virtuous, magnificent and unusual. Only impersonal love has virtue and problem solving characteristics. It is the professional love of the Christian, resulting from living in your palace, being filled with the Holy Spirit, learning, metabolizing, and applying doctrine; the love which comes from spiritual adulthood. It is impossible to fulfill this command in spiritual childhood, because we don’t yet have the doctrine and ability to comprehend the kind of love that requires us to love all mankind without becoming idiots.

7. This love is called impersonal because it means the subject has the ability to accept all people as they are. It is a professional love from the filling of the Holy Spirit. In personal love the emphasis is on the object. In impersonal love the emphasis is on the subject. When love emphasizes the object, it is personal. When it emphasizes the subject, it is impersonal. The greater the virtue of the subject, the greater the scope or range of the objects. You are commanded to love all the brethren, your neighbors (those in your periphery), and everyone.

8. You never have impersonal love until you first love God personally at gate #5, the only personal love with virtue. This therefore becomes your motivational virtue, for you must be motivated to love everyone. You have no natural motive in your sinful self to love everyone. Actually, the smarter you are, the more selective you are and the fewer people you will love personally.

9. Once you personally love God you reach spiritual self-esteem. Without love for God, any positive attitude toward self is merely self- righteous or self-confident arrogance. Until spiritual self-esteem acquires muscle from providential preventative suffering, spiritual self-esteem is still vulnerable to arrogance. But once you reach spiritual autonomy, you acquire the virtue-love of gate #6, impersonal love toward all.

10. Long before you reach this point of spiritual autonomy, you must metabolize the doctrine of positional sanctification, and make the correct application that your background, race, color of skin, I.Q., culture, or personality is not an issue. The application is that you are simply a person for whom Christ died. You must make this same application to others. Sooner or later, you must shed your prejudices if you are to grow in grace. How others regard you is not an issue; you regard yourself as a person in God’s plan. With this viewpoint you advance to spiritual self-esteem.

11. So impersonal love is the professional love of the royal family of God. Impersonal love is a functional virtue of spiritual self-esteem, spiritual autonomy and spiritual maturity. Each category of suffering for blessing will test and strengthen impersonal love. When you can handle being the victim of others’ mental attitude sins with impersonal love, then you will know that you have spiritual autonomy.

12. The love we are commanded in the Bible is based entirely upon our spiritual integrity, upon the royal family honor code, upon the execution of the protocol plan of God, upon consistent perception and metabolization of Bible doctrine resulting in integrity. The object of impersonal love can be anyone: someone who is antagonistic, an enemy, someone that despises you, someone who is trying to destroy you. This is one of the greatest concepts of Christianity and is never understood. It is impossible to love everyone personally.

G. Definition of Impersonal Love as a Problem solving Device.

1. Introduction.

a. Impersonal love is that problem solving device of Christianity which is defined as unconditional love toward all mankind.

b. Being impersonal, this category of love emphasizes the virtue of the subject rather than attraction to an object or rapport with an object.

c. Impersonal love toward all mankind is the ultimate expression of virtue. It is also the ultimate expression of humility. Without enforced and genuine humility, people are disoriented to life. Lack of humility creates numerous and often tragic flaws in life.

d. Impersonal love for all mankind is therefore the ultimate expression of virtue, humility, objectivity, and is the basis for being receptive to Bible doctrine, which is the basis for growing in grace through postsalvation epistemological rehabilitation.

e. Personal love for people is optional. The Bible never commands personal love for people. But in the protocol plan of God for the Church Age, impersonal love is mandated by God as a part of His plan, His will, and His purpose for your life.

f. Impersonal love as a problem solving device is mandated in all dispensations under the one phrase, “Love thy neighbor as you love yourself,” Lev 19:18; Mt 19:19, 22:39; Mk 12:31; Rom 13:9; Gal 5:14. Impersonal love is a must in your life if you are to have a life full of purpose, meaning, and definition.

g. Our Lord said in Jn 15:17, “I command you these things, that you might love each other.” Jesus said this to the disciples, most of whom were believers, after they had been together for almost three years. They had developed personality conflicts, took sides, and were critical of each other. So this command from our Lord is brought into the Christian life.

h. You cannot have impersonal love for people until you are properly motivated, and you cannot be properly motivated until you love Jesus Christ. People who love Jesus Christ concentrate on the teaching of the Word of God, the mind of Christ.

i. Impersonal love is unconditional. It emphasizes the virtue of the subject rather than the attractiveness or repulsiveness of the object.

j. Impersonal love is a problem solving device in human relationships.

k. Impersonal love is the basis for having the capacity for love for a few people.

2. Definition of Impersonal Love.

a. Impersonal love emphasizes the virtue, honor, integrity of the subject. Impersonal love is a virtue which cannot be duplicated in any phase of personal love among human beings.

b. “Impersonal” is an adjective which means without personal reference or connection, not primarily affecting or involving the emotions of a person; a professional attitude, like the attitude of a doctor.

(1) So impersonal is a very important word which you should highly value. For without impersonal love, you will never have any good human relationships. You will change friends, partners in romance, and spouses in marriage simply because you have no basis for perpetuating any of those relationships apart from virtue.

(2) In fact, morality will not hold together human relationships; morality is the cause for their breakup. Morality doesn’t solve the problems of human relationship.

(3) Only virtue can solve the problems of human relationship. Virtue can only be produced by perception, metabolization, and application of Bible doctrine.

c. The noun “impersonality” is the quality or state of not involving personal feelings or emotions in relationship to an object. Emotion is designed to appreciate the relationship but it is never designed to establish a relationship. Impersonality is the ministry of God the Holy Spirit in the person who has learned the doctrine and has come to cognitive self-confidence and/or spiritual self-esteem.

(1) It therefore becomes obvious that virtue in the Christian life is totally devoid of emotion. You can respond to virtue emotionally, but there is no place for emotion in the protocol plan of God.

(2) Emotion has no ability to rationalize, to think, to apply doctrine, or to solve problems. Emotion is designed for our pleasure and enjoyment, but it was never designed for emotional sins such as fear, worry, anxiety, anger, violence, and murder.

(3) Emotion is not a part of the Christian way of life. Emotion is a normal function of the human soul when you respond to something you enjoy. Emotion is abnormal when sinning.

(4) The only base for true love is impersonal love, and it brings with it a wonderful emotion that is always subordinate to principle.

d. Impersonal love is defined as that problem solving device of the protocol plan of God for the Church which produces unconditional love toward all mankind.

e. Being impersonal, this category of love places emphasis on your honor, your integrity, and your virtue (not morality), rather than the attractiveness of the object.

f. Impersonal love for all mankind is the ultimate expression of maximum metabolized Bible doctrine circulating by means of the Holy Spirit in the seven compartments of the stream of consciousness of the heart. You must have objectivity and grace orientation of the spiritually adult believer. It is the expression of virtue in human interaction. It is the ultimate expression of humility in spiritual self-esteem. The advance to spiritual adulthood is required before this virtue usually gels.

g. Spiritual adulthood exists in three categories.

(1) Spiritual self-esteem, which is cognitive self- confidence, is the beginning of the most effective part of impersonal love.

(2) Spiritual autonomy, which is cognitive independence, is the perpetuation of the effective function of impersonal love. Impersonal love has no strings attached to it; it makes no demands.

(3) Spiritual maturity, which is cognitive invincibility, is the ultimate expression of impersonal love. Spiritual maturity guarantees that your relationships with people will be absolutely fantastic, and they will never irritate you. Therefore, if people can irritate you under any set of circumstances, you have not yet reached spiritual maturity.

h. So while personal love in human interaction has no virtue, impersonal love is the maximum expression of Spirit filled virtue toward other people.

i. Personal love relationships exist in the three categories of friendship, romance, and marriage. Personal love in human relationship is not a virtue in itself; it is virtue dependent for success in all three categories.

j. Therefore, all problems related to human love demand the function of impersonal love for solutions as well as capacity. Your capacity for love increases as your impersonal love increases. Your personal love has no staying power with anyone until you reach cognitive self-confidence when you no longer feel threatened by anyone.

3. Impersonal love is related to humility.

a. The status of impersonal love for all human beings is also the status of true humility.

b. Arrogant people are constantly seeking unconditional love from others, but all they offer in return is conditional love. The greater your arrogance the more conditions you put on someone’s love. Most men do this to the woman they love.

c. The lust pattern of arrogance covets the following: wealth without honor, success without integrity, promotion without ability, approbation without achievement, love without virtue, sex without happiness, and ministers covet someone else’s pulpit and congregation. If you want any of these things, you are not a candidate for impersonal love.

d. Impersonal love is a problem solving device in human relationships because virtue resides in the subject. It is as great in your relationship to other people as occupation with Christ is in your relationship to God. You will love those who are known or unknown, friends or enemies, attractive or repulsive, honorable or dishonorable, loving or hateful, appreciative or antagonistic, rich or poor.

e. Impersonal love is absolutely necessary to get a hearing in the supreme court of heaven.

f. Impersonal love is unconditional because of the grace orientation from Bible doctrine resident in the soul. Therefore, impersonal love perpetuates its own honor, its own integrity, its own virtue in every stage of your spiritual life, and it does so without retaliation, revenge, prejudice, discrimination, arrogance, hatred, self-righteousness, self-pity, jealousy, implacability, vindictiveness, slander, gossip, maligning, controlling, and without judging.

g. Personal love minus the virtue of impersonal love is the weakest and most unstable status quo in life. It is vulnerable to the entire realm of both the arrogant complex of sins and the emotional complex of sins.

H. Scripture.

1. Gal 5:14, “For the entire Law is fulfilled in one doctrine, `You shall love your neighbor as yourself.’” This mandate is found first in Lev 19:18, and quoted in Mt 19:19, 22:39; Mk 12:31; Rom 13:9; Gal 5:14.

a. The verb “love” is the future active indicative of AGAPAO. The imperative future tense is used instead of the imperative mood to express a command (Hebraism). b. The believer is commanded to produce the action of the verb which he’ll do when he has attained spiritual self-esteem, and more so in spiritual autonomy. He will not be able to fully comply until he reaches spiritual self-esteem, and then it will be unstable until he reaches spiritual autonomy.

c. The potential indicative of obligation is contingent on the attainment of spiritual adulthood.

d. “Neighbor", the Greek word PLESION, simply refers to anyone in your periphery or vicinity, anyone with whom you have contact in any day.

e. The Greek reflexive pronoun SEAUTOU refers the action back to yourself. But you don’t love yourself unless you first love God; otherwise, it is arrogance.

f. So loving self refers here to the believer with spiritual self-esteem at least. To obey this command for impersonal love requires you first have spiritual self-esteem, which when combined with providential preventative suffering, produces spiritual autonomy, a dynamic, tranquil state, from which you can fulfill this command.

2. Jn 15:12, “This is My mandate, that you love each other as I have loved you.” How did Jesus love us? Personally? No! Impersonally, because we were imperfect. Because of His personal love for God the Father and His impersonal love toward all the human race, He went to the cross and was judged for our sins. Once we believe in Christ, then we receive God’s perfect righteousness, which God always loves. Now Christ loves us personally, directed toward the divine righteousness in us.

3. Jn 15:17, “I command you these things, that you might love each other.”

4. 1 Jn 3:23, “Furthermore, this is His mandate, that we believe in the person of His Son, and that we love each other as He commanded us.”

5. 1 Jn 4:7, “Beloved, let us love one another, because virtue love is from God.”

6. 1 Jn 4:11, “Beloved, if God loves us [and He does], we also have become obligated to keep on loving one another.” In order to execute this mandate, we must have personal love for God the Father. You cannot have impersonal love for all mankind until you have personal love for God the Father.

7. 1 Jn 4:20, 21, “If someone should allege, `I love God,’ and yet he hates his fellow believer, he is a liar. For he who does not love his fellow believer whom he has seen is not able to be loving God, whom he has not seen.” Even our love for God is based on the virtue of impersonal love from Bible doctrine. “Furthermore, we have this mandate from Him, that he who loves God should also love his fellow believer.” First comes your personal love for God, from which comes your spiritual self-esteem, and when combined with providential preventative suffering to produce spiritual autonomy, you have the ability to love all impersonally.

8. 1 Jn 4:9-12, 16. “By this the virtue love of God was manifest in our case because God [Father] has sent His unique Son into the world, in order that through Him we might be saved. By this virtue love exists, not because we love God, but because He loved us [impersonal love for all mankind], and He sent His Son to be a propitiation for our sins. Beloved, if God loved us [and He does], we also become obligated to keep loving each other [impersonal love]. No one has seen God at any time; if we love each other, God resides in us and His virtue love has been fulfilled by us. Furthermore, we have come to know and we have believed the virtue love which God keeps having for us. God is virtue love.”

9. Eph 1:5, “By means of love [God’s virtue love as a problem solving device], He has predestined us for the purpose of adoption to Himself, according to the grace purpose of His will.”

10. Love is commanded not for unity, but for stability in the angelic conflict. Therefore, the filling of the Spirit is the trigger. Impersonal love knocks out Satan’s dynamics, 1 Jn 3:4.

11. Our Lord’s description of impersonal love is given in Lk 6:27-37.

a. Lk 6:27, “But I say to you who are listening to Me, keep on loving your enemies, do good to those who hate you,” These mandates cannot be fulfilled by any human power. These can only be fulfilled by the divine power of Bible doctrine circulating in the stream of consciousness and the filling of the Spirit.

b. Lk 6:28, “bless those who curse you, pray for those who abuse you.” There is no human strength capable of fulfilling these mandates.

c. Lk 6:29, “To the one who strikes you on the cheek, offer him the other also; furthermore, from the man who takes your coat, do not keep back your shirt.”

d. Lk 6:30, “Give to everyone who asks you, and stop demanding the return of your goods from him who takes them.” This is a dynamic of spiritual power and cannot be accomplished through personal love.

e. Lk 6:31-37, “And just as you desire that men do to you, do to them likewise. Furthermore, if you love those who love you [and you do], what credit is that to you? Even sinners love those who love them. Even if you do good to those who do good to you [maybe you will and maybe you won’t], what credit is that to you? Even sinners do the same. If you lend to those from whom you hope to receive it back, what credit is that to you? Even sinners lend to sinners expecting to be repaid in full. But love your enemies, and do good, and lend, without expecting to get anything in return; and your reward will be great, and you will be sons of the Most High; because He Himself is loving to the ungrateful and the evil. Be merciful, as your Father is merciful. Stop judging and you will never be judged; stop condemning others, and you will never be condemned; be forgiving, and you will be forgiven.” Just because people do good to you does not mean that you appreciate it. Capacity for appreciation is limited.

12. Paul’s description of impersonal love. Rom 12:14-21, “Bless those who persecute you; bless and curse not. Rejoice with those who rejoice, and weep with those who weep. Be thinking the same things [divine viewpoint] toward each other; do not be thinking in terms of arrogance, but associate with the humble people. Stop being wise in your own estimation. Never pay back evil for evil to anyone. Respect what is honorable [laws of divine establishment] in the sight of all men. If it is possible, as much as depends on you, live in harmony with all mankind. Beloved, stop avenging yourselves, instead give place to the punishment of the justice of God, for it is written, `Punishment belongs to Me, I will repay,’ says the Lord. So if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for by doing this you will pile coals of fire burning on his head. Stop being conquered by evil, but conquer evil by means of the [absolute] good.”

13. Impersonal love is related to spiritual self-esteem.

a. Lev 19:18, “You shall not take vengeance or bear a grudge against the sons of your people, but you shall love your neighbor as you love yourself.” “As you love yourself is a reference to spiritual self- esteem, not arrogance.

b. Mt 19:19; 22:39, “You shall love your neighbor as you love yourself.”

c. Mk 12:30-31, “You shall love the Lord your God with all your heart, and with all your soul, and with all your thinking, and with all your ability. The second is this, `You shall love your neighbor as you love yourself.’ There is no other commandment greater than these.”

d. Jn 15:17, “I command you these things, that you love each other.”

e. Heb 13:1, “Let brotherly love continue.”

f. 1 Pet 1:22, “Since you have in obedience to doctrine purified your souls from non-hypocritical love [virtue-love] of the brethren, fervently love each other from your hearts.”

g. 1 Jn 4:7, “Beloved, let us love each other, because love is always from God; and every one who loves has been born from God and has come to know God.”

h. The royal law is found in three dispensations: the Old Testament dispensation of Israel, the dispensation of the Hypostatic union and the dispensation of the Church Age, and in each case it is something different. The royal law cannot be executed by believers in the Old Testament on the same high eschelon as you in the Church Age. The royal law says, “You shall love your neighbor as yourself. James describes impersonal love as the royal law of the Church. Jam 2:8, “If, however, you are fulfilling the royal law [You shall love your neighbor as you love yourself] on the basis of the Scripture, in this you are doing well.” The doctrine of impersonal love is a royal law for the royal family of God. Gal 5:14, “For the entire Law is fulfilled in one doctrine, `You shall love your neighbor as yourself.’”

(1) In both of these verses, impersonal love for all mankind is related to the believer’s status quo in spiritual self-esteem.

(2) The royal law for the royal family of God is mandated.

(3) The royal law of impersonal love implies that spiritual self-esteem is necessary; for a part of impersonal love is that you never feel threatened by hostility, by hatred, by enmity, by any form of antagonism, or anything that is done to you unjustly, and this is also a part of spiritual self-esteem.

(4) The royal law of impersonal love implies that spiritual self-esteem is necessary and a prerequisite for being consistent in the fulfilling of this divine mandate. (5) Rom 13:8, “Owe nothing to anyone except to love one another; for when he loves the other, he has fulfilled the Law.”

I. The Solution of Impersonal Love in Spiritual Adulthood.

1. Impersonal love is just the opposite of personal love, for the object is of no consequence. The object can be repulsive, ugly, obnoxious, totally antithetical to you in every way.

2. Impersonal love emphasizes the integrity and character of the subject. To be a problem solving device requires that the subject have virtue.

3. Having virtue means first arriving at spiritual self-esteem. And after passing providential preventative suffering, you attain spiritual autonomy. And in spiritual autonomy you finally reach the maximum application of impersonal love.

4. As you face momentum testing in spiritual autonomy, you use impersonal love as a problem solving device. You will apply impersonal love toward those who hate you, who are rude to you, who malign and slander you, who are obnoxious, who are trying to make life miserable for you, who hate you. Impersonal love is the application to people testing where people either love or hate you. So spiritual autonomy is the place of greatest tranquility because of impersonal love.

5. When spiritual autonomy passes the four momentum testings, you arrive at spiritual maturity. In spiritual maturity, you have the greatest of all advantages in life: you can handle the problems of personal love.

6. Impersonal love is a functional virtue, developed in the stages of spiritual adulthood. At the point of spiritual self-esteem, there is a little impersonal love. At the point of spiritual autonomy, there is fantastic impersonal love. In spiritual maturity, there is even greater impersonal love. The happiness, tranquility, and power that comes from impersonal love in spiritual maturity is almost beyond description.

7. The advance to each stage of spiritual adulthood occurs through a category of suffering for blessing. Therefore, it is inevitable that each category of suffering for blessing will test and strengthen impersonal love.

8. You cannot be a leader, an executive, or a professional without impersonal love.

9. In spiritual self-esteem, impersonal love is very wobbly and unstable. But spiritual self-esteem is protected from arrogance by providential preventative suffering. In spiritual autonomy, through the momentum testings of people and system testing, impersonal love becomes very powerful, a great dynamic in your life, and a source of great happiness. You will have greater happiness from impersonal love toward all than from personal love toward some. Evidence testing is a challenge to spiritual maturity. When all your friends and loved ones turn against you, you really need strong impersonal love.

10. Spiritual self-esteem has personal love for God as a motivational virtue in gate #5. But it has not as yet fully attained impersonal love. Only after you pass providential preventative suffering to attain spiritual autonomy do you have impersonal love for all. Spiritual autonomy possesses the spiritual muscle to fulfill all the divine mandates regarding impersonal love for all mankind.

11. Impersonal love requires obedience to the mandates of the protocol plan of God.

12. You cannot execute God’s commands in the energy of the flesh. Personal love is an energy of flesh modus operandi. Whether it’s good or bad personal love depends on the persons involved. But no part of God’s plan is fulfilled by personal love toward others.

13. Spiritual autonomy must pass through the valley of momentum testing to attain spiritual maturity. The impersonal love of spiritual autonomy is tested and used in three out of the four categories of momentum testing: people, thought, and system testing.

14. So it is imperative that we understand how impersonal love differs from personal love. It is imperative that we understand how impersonal love is tested in the life of the believer who has attained spiritual autonomy.

15. Impersonal love is unconditional. Being unconditional, impersonal love emphasizes the virtue and the spiritual status of the subject, rather than any rapport with an object. Impersonal love is unconditional with regard to its objects, and therefore so powerful that the object is not the issue. Impersonal love is so powerful that there’s no person in the world whom you cannot tolerate.

J. The Integrity of Impersonal Love.

1. Impersonal love has all the integrity in human relationships.

2. Since impersonal love is unconditional, it emphasizes the subject rather than the object.

3. Spiritual autonomy gives the power to love all, everyone in your periphery, the brethren, all mankind. It is an unconditional love toward the object, since the conditions are fulfilled by the subject. So it makes no difference who or what is the object.

4. Impersonal love is a problem solving device and the foundation for all successful personal relationships in life. Your romance and friendships will be short-lived unless you have the base of impersonal love to solve the inevitable problems caused from imperfect people. Impersonal love is the stabilizer of personal love.

5. Impersonal love is the only category of human love for people which has built-in virtue, as well as being a problem solving device in spiritual autonomy. Personal love has no built-in virtue. So only impersonal love can perpetuate a relationship through all the foibles of mankind.

6. Impersonal love is a spiritual function of the royal family of God, and cannot be duplicated by the unbeliever or the believer out of fellowship in the cosmic system.

7. Impersonal love can only be attained through consistent residence in your very own palace, the divine dynasphere under the enabling power of the Holy Spirit, and momentum from metabolized doctrine.

8. Impersonal love is the sign of spiritual adulthood, since all three stages possess it in varying degrees. In spiritual self-esteem, there is impersonal love but it is unstable. In spiritual autonomy, impersonal love is stabilized and functions magnificently. In spiritual maturity, impersonal love is maximized.

9. Impersonal love is a professional function of the royal family of God in spiritual adulthood.

K. The Contrast Between Impersonal Love and Personal Love.

1. Personal love emphasizes the attractiveness of the object. Impersonal love emphasizes the virtue of the subject.

2. Personal love is optional in the Christian life; it is not commanded. Impersonal love is the imperative of the Christian life, the divine mandate for the function of the protocol plan. Personal love is optional; impersonal love is imperative. Impersonal love is a mandate from God. Personal love is optional toward people. Having a lover or a friend isn’t necessary. It doesn’t add one thing to your spiritual life. In fact, it is better to advance to spiritual maturity before you even try to have a personal love relationship.

3. Personal love emphasizes rapport with an object; impersonal love emphasizes the virtue of the subject. Impersonal love emphasizes the virtue, the integrity, and the spiritual adulthood of the subject. Personal love emphasizes the attractiveness, the desirability of the object.

4. Personal love is conditional; impersonal love is unconditional. Impersonal love as unconditional love means that no merit is assigned to the object. No characteristic of the object, whether attractiveness, rapport, or worthiness, is the motivation for impersonal love.

5. Personal love is virtue dependent for its effectiveness; impersonal love is doctrinally dependent for its effectiveness. The effectiveness of impersonal love in the spiritual life is dependent on personal love for God. Without personal love for God the Father, there is no impersonal love for all mankind. This is illustrated by the staying power of Jesus Christ on the Cross. Impersonal love is sustained by personal love for God the Father and Bible doctrine in the soul. Personal love is sustained by rapport and mutual admiration.

a. The personal love of Jesus Christ in His human nature in hypostatic union is totally compatible with the integrity of God, both the righteousness, justice, and love of God.

b. The impeccability of the human nature of Jesus Christ in hypostatic union had perfect personal love for God the Father and His plan of salvation for the human race. This is expressed in Heb 10:9, “behold, I have come to do Your will.” Our Lord came to do the will of the Father in the human body which the Father had prepared for Him. This is also expressed in the prayers in Gethsemane, “My Father, if it is possible, may this cup be taken from Me; yet, not as I will, but as You will,” Mt 26:39 cf. verse 42, “My Father, if it is not possible for this cup to be taken away unless I drink it, may Your will be done.”

6. Personal love is subjective and possessive; impersonal love is objective and grace oriented.

7. Personal love is the expression of the believer’s ego; impersonal love is the expression of the believer’s doctrinal orientation (metabolized doctrine in the stream of consciousness).

8. Personal love is directed toward a few; impersonal love is directed toward all mankind.

9. Impersonal love is a virtue from God, attained from the fulfillment of the protocol plan of God. Personal love is the expression of man’s ego and does not require virtue.

10. Impersonal love is manufactured inside the divine dynasphere from metabolized doctrine. Personal love is manufactured from the mentality, emotion, self-consciousness, lust arrogance, good and evil desires, and the wisdom or vanity of mankind.

11. Impersonal love is a virtue directed toward the entire human race, friend or enemy, known or unknown. Personal love is directed toward a few.

12. Impersonal love requires the fulfillment of the protocol plan of God. Personal love requires nothing.

13. Impersonal love is a problem solving device as well as the base for great human relationships. Personal love is a problem making device, and a good way to break up any good relationships.

14. Impersonal love solves problems. Personal love manufactures problems.

15. Impersonal love is a relaxed mental attitude toward all mankind. Personal love is an intense and possessive attitude toward a few.

16. Our Lord said further in Lk 6:35, “Love your enemy.” This obviously refers to impersonal love. When you can love an enemy impersonally, you’re prepared to be a great leader in any area, a professional able to handle the public.

17. Impersonal love is the function of spiritual autonomy. This means it is unconditional toward the object. This means you drop all prejudices toward others’ race, culture, I.Q., background. For one of the great functions of impersonal love is tolerance. And once you have spiritual self-esteem, you’ll drop all former standards of superiority or inferiority regarding people and yourself. And with spiritual autonomy, you’ll discover in your impersonal love a great tolerance, having no prejudice, no arrogance, no possessiveness, no meddling in other’s business, no further attempts to smother, mother, or control everyone around you. You are courteous, objective in the face of hostility and antagonism.

18. While personal love for people can be a distraction to your relationship with God, impersonal love for all mankind is a manifestation of your personal love for God the Father, and your occupation with the person of Jesus Christ as the highest motivation in life.

19. Relationship with self is stabilized and poised through impersonal love, while relationship with self is disconcerted and upset by the traumatic experiences of personal love in either romance or friendship. This trauma results in disorientation in every area of life, and that includes your relationship with God and with others.

20. In application, if you are truly professional, you do not reveal your personality. You are so keen on doing your job that what is seen is far greater than personality; it is virtue. For you do not have to have a good personality to do your job as unto the Lord. Focusing on your personality or trying to improve it is totally unnecessary, for personality is not even an issue in life. Only in degeneracy does personality become an issue. For some people are emotional and gushy; others are hard and tough; others are kind and thoughtful. But none of this makes any difference! Because once you have virtue, you will succeed in any category of life: business, a profession, love, friendship. Impersonal love is far, far greater than personality. Jesus did not command you to have a pleasing personality toward your neighbor, but a professional attitude toward your neighbor.

21. Summary.

a. Impersonal love is unconditional love directed toward all mankind as a result of maximum metabolized doctrine circulating in the stream of consciousness of the right lobe.

b. Being unconditional, impersonal love emphasizes the virtue of the subject rather than the status quo of the object.

c. Being unconditional, impersonal love is the virtue and integrity of the subject overcoming all problems related to the object.

d. Impersonal love is the spiritual status quo of the believer in spiritual adulthood in which the integrity of the subject exceeds the unattractiveness of the object.

e. Impersonal love possess both virtue and problem solving capabilities.

f. Personal love is limited to a few persons; impersonal love is directed toward the entire human race.

g. Personal love is often motivated to succumb to the sins of the arrogance complex as well as the sins of the emotional complex. Impersonal love is the status of virtue, honor, and integrity in relationship to all mankind.

h. Impersonal love is motivated by love for God, occupation with Christ; therefore, it is non-discriminating. Personal love is motivated by attractiveness to a few; therefore, prejudiced and discriminating.

L. Summary of Impersonal Love versus Personal Love.

1. Personal love always emphasizes the object of love, its attractiveness, rapport, compatible standards with the subject.

2. Impersonal love emphasizes the subject, who must have a virtue and integrity that is so strong that it reaches out to the entire human race. The human race can be obnoxious or attractive, beautiful or ugly, someone who hates or loves you; it makes no difference because the virtue of the subject is stronger than any handicap in the object. It is the most tranquil and marvelous system in the world, reaching its peak in spiritual autonomy.

3. Personal love is conditional; impersonal love is unconditional.

4. Personal love is directed toward a few; impersonal love is directed toward all.

5. Personal love toward human beings has no built-in virtue. Impersonal love contains built-in virtue and therefore has capacity for true love in friendship, romance, marriage, and all interaction with human beings. Impersonal love is the functional virtue of all human relationships as well as the major problem solving factor of spiritual autonomy in facing momentum testing.

6. Personal love is based on the attractiveness or rapport with the object; impersonal love is based on the virtue, honor and integrity of the subject. That doesn’t exclude rapport or attractiveness, but it gives you a problem solving basis for dealing with the perpetuation of a relationship once started.

7. Personal love is a possessive and subjective attitude toward a few. Impersonal love is an objective and relaxed mental attitude toward the entire human race.

8. Personal love is the expression of man’s ego. Impersonal love is the expression of man’s virtue.

9. Personal love is vulnerable to arrogance and hypersensitivity. Impersonal love is free from arrogance, jealousy, hatred, bitterness, implacability, being controlled by guilt, self-pity, and revenge motivation.

10. Personal love discriminates; impersonal love is non-discriminating.

11. Impersonality is the quality of not involving one’s personal feelings or emotions toward the object. Hence, there’s no reaction to personality conflict, which is one of the major problems in momentum testing. The only way to avoid reacting to people in life is with the function of impersonal love.

12. Impersonal love is the function of virtue, rather than antagonism toward all.

13. Impersonal love is the sum total of the believer’s honor, integrity, and objectivity acquired at the start of spiritual adulthood in spiritual self-esteem, but becoming stronger in spiritual autonomy, and functioning beautifully in spiritual maturity.

14. Impersonal love is the function of your royal ambassadorship.

15. Personal love is weak because it depends on rapport with an object. But impersonal love is strong because it depends on the virtue of the believer in spiritual self-esteem, spiritual autonomy, and spiritual maturity.

16. The emphasis of impersonal love is always the honor, virtue, integrity of the subject who’s a spiritual adult. So that the obnoxiousness or antagonism of an object is never an issue.

17. Impersonal love is unconditional; therefore, it’s tolerant, unprejudiced, thoughtful, considerate, no matter how great the stress of antagonism.

18. Impersonal love is the total objectivity of spiritual autonomy, because it is never distracted from its virtue by hatred, antagonism, malice, or prejudice from someone else. (Spiritual autonomy can fail, but recovery should be quick and momentum continued.)

19. Impersonal love does not involve one’s feelings in personal conflict, and does not react to hostility or antagonism from others. That in itself makes life very tranquil!

20. Since the object of impersonal love is all believers, your neighbors, and the entire human race, it has to be both virtuous and unconditional. Unconditional means no merit is assigned to the object.

21. Impersonal love is the mandate of the Christian way of life, while personal love is optional.

M. Divine Love and Partiality.

1. The love of God as a divine attribute is complete and total from eternity past.

2. This means God does not fall in love. He is not attracted to you or me. He does not maintain his love. It is part of His eternal being.

3. The attribute of divine love makes it impossible for any member of the Godhead to compromise His integrity. That is why Christ had to go to the cross. The justice of God is the most important thing we deal with in life. Integrity is always more important than love (as this point will define).

4. Therefore, the divine attribute of love is always linked to divine holiness and never functions apart from divine holiness (justice and righteousness). Therefore, divine love can never be divorced from divine reason.

5. Because of this, all divine government and all of God’s administration to His creatures is related directly to His justice. The justice of God has absolute authority over all creatures. In the garden, God set up a perfect system of justice. God mandated “no” regarding the tree of good and evil. Divine justice was the issue in the garden. Spiritual death was the result of rejection of divine integrity. If it had been a love relationship, there would have been no tree of good and evil.

6. Because of God’s infinite perfection and the very nature of all His attributes, justice functions with total impartiality regardless of whether it involves blessing or cursing. 2 Chr 19:7, “Let the occupation of the Lord be upon you; be very careful what you do, for Jehovah our Elohim will have no part in unrighteousness, or partiality, or taking a bribe.” Cf. Rom 2:11.

7. God used His integrity to judge Christ on the cross rather than succumbing to the partiality of His love. Therefore, neither will He deal with us in partiality. We deal with God’s justice and integrity. He loves us personally only because we have His divine righteousness.

8. Job 4:17-21 says a man cannot be just unless he has an equivalent righteousness with God’s divine righteousness. Imputation of divine righteousness to believers is the function of the justice of God, not His love. Imputation explains justification. The Lord could crush us at any time. We continue living and breathing by courtesy of the integrity of God.

9. Ps 19:9, “The judgments of God are always righteous.”

10. Ps 89:14 says God’s integrity is the foundation of His throne. So God’s dealing with us is, from our viewpoint, grace and doctrine, but from God’s viewpoint, it is His integrity.

N. The Pattern of Impersonal Love—Divine Love. Also see the Doctrine of Divine Love for more details. God’s attribute of love is the pattern for the believer’s function in impersonal love.

1. Definition of Divine Love. (See the Doctrine of Divine Love.)

a. God is infinite and eternal. All the attributes of God must relate to each other without contradiction. God is sovereign, perfect integrity (justice and divine righteousness), love, eternal life, omniscience, omnipresence, omnipotence, immutability and veracity.

b. Being eternal means God’s love is eternal. Being perfect means God’s love is perfect. Being immutable means God’s love is unchangeable. It cannot be corrupted or changed because we fail. Being holy, God’s love is righteous and just.

c. 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.

d. Because God is immutable, His love does not increase or diminish. Therefore, God’s love cannot be changed by any form of human failure or vacillation.

e. God’s love exists with or without an object, unlike human love, since it’s an integral part of His essence. God’s perfect and eternal love has always existed without any creature object. God doesn’t ever fall in love. God’s love is totally stable. It does not fluctuate, discriminate, respond to creature merit, or react to creature failure.

f. This means God’s love is not sustained by attraction, by rapport, by any worthiness in man. Man is spiritually dead, and his morality, human good and self-righteousness does not impress God and is not the way of salvation.

g. God’s love is virtuous, since it cannot be divorced from His integrity or any other attribute. This means that being holy, God’s love is perfectly righteous and just.

h. Being virtuous, God’s love is devoid of sin, human good, altruism, or evil; it is free from hypocrisy or flattery or any form of patronization.

i. In summary, God is love. God is perfect; His love is perfect. God is infinite; His love is infinite. God is eternal; His love is eternal. God is honorable; His love is honorable integrity, based on the coexistence of His holiness and His integrity.

j. It is concluded that God has three categories of infinite, eternal and immutable virtue-love.

(1) Divine Personal Love. God is love. God has personal love which can only have as its object perfect righteousness. So God the Father has personal love for God the Son and God the Holy Spirit.

(2) Divine Spiritual Self-Esteem. God the Father loves His own perfect virtue, justice and righteousness, and therefore has perfect spiritual self-esteem; this is also true of God the Son and God the Holy Spirit.

(3) Divine Impersonal Love. This is directed toward an object having no merit: spiritually dead mankind. God selects man by giving him human life, simultaneously imputing to his old sin nature Adam’s original sin. So we are born spiritually dead to God. Yet God has an impersonal love that provides the basis for the solution to the problem of spiritual death, sending God the Son to the world to provide salvation. God “loved the world” which is spiritually dead. So God’s impersonal love is directed toward unworthy creatures who have neither holiness, virtue, nor integrity.

2. The Problem of Man’s Spiritual Death.

a. When man became spiritually dead, there was no way God with perfect integrity could ever personally love spiritually dead man. But from His spiritual self-esteem comes the virtue of the subject in loving mankind impersonally.

b. God never changes; His love never changes. Hence, God has impersonal love toward all creatures. Because all three Members of the Godhead have perfect virtue, integrity, immutability, we have this perfect, stabilized structure of love. With or without an object, God’s love never changes, increases, or decreases. It is totally stable.

c. Only after man believes in Christ and receives the imputation of God’s perfect righteousness can God love him personally. But before man can even be offered salvation, God must love him impersonally as His motivation to provide salvation for him. “For God so loved the world” which was spiritually dead! That’s impersonal love. Impersonal love has virtue in the subject only. God does not love anyone personally until after he believes in Christ and receives the perfect righteousness of God the Father.

3. Divine Love as our Pattern.

a. God the Father loves both the Son and the Spirit with a perfect, infinite, and eternal love because they Both possess perfect righteousness. God the Father also loves His own perfect righteousness, which is the pattern for our spiritual self-esteem; this is true also of the Son and Spirit. Here is personal love and the pattern for spiritual self- esteem. Not here is impersonal love.

b. God the Son has perfect self-esteem in loving His own perfect righteousness, and also personal love for the perfect Father. That personal love for God the Father became the Son’s motivation for coming into the world as the fulfillment of the Father’s plan; He was willing and obedient.

c. As God, Jesus Christ possesses perfect and eternal righteousness plus perfect and eternal love and self-esteem. This combination means that Jesus Christ as God resolved all problems from His deity.

d. So the motivation of God the Father was impersonal love toward the entire human race, so that “He gave His uniquely-born Son.” God’s impersonal love for all mankind, being spiritually dead and in a state of total depravity, is demonstrated in sending God the Son into the world as Savior, Jn 3:16; Rom 5:8. 1 Jn 4:10, “By this virtue-love exists, not because we have loved God, but because He loved us [impersonal love], and He sent His Son to be a propitiation for our sins.”

e. The motivation of God the Son was personal love for the Father and resultant obedience to His plan, so that He willingly came into the world. It was not until Jesus Christ arrived at the cross and was judged for our sins that we see the tremendous dynamics of His impersonal love for all. He was judged for the sins of the entire human race, a totally unworthy object.

f. Since the virgin birth, the First Advent and the incarnation, Jesus Christ is also true humanity and undiminished deity, combined in the Hypostatic Union. The humanity of Christ was given a prototype divine dynasphere. He was filled with the Spirit from birth, and continued to reside in the divine dynasphere during His First Advent, Heb 12:2; Phil 2:5-9.

g. From metabolized doctrine, our Lord had perfect spiritual self-esteem, spiritual autonomy and spiritual maturity. He never lost His poise or His sense of destiny during the First Advent. He was motivated by perfect personal love for God the Father and for His plan.

h. Therefore, He was motivated to go to the cross and bear our sins, 1 Pet 2:24. His motivational virtue is expressed in Mt 26:39; Mk 14:36; Lk 22:42 when He said, “Father, if it be Thy will, let this cup pass from Me. Nevertheless, not My will, but Thy will be done.” This was a direct application of gate #3 of the prototype divine dynasphere.

i. At gate #6, the humanity of Christ had perfect impersonal love for all those who maltreated and maligned Him during the seven trials and the resultant crucifixion. His functional virtue of impersonal love was expressed in picking up His cross. So are we also commanded to pick up our cross and carry it, meaning to function under impersonal love

. 4. Application.

a. Love is no stronger than its subject. So there is no virtue in personal love among human beings, all being imperfect. The only virtue that can exist in a relationship is that provided by impersonal love.

b. Human personal love is weak and vulnerable to destruction through arrogance in either the subject or in the object. The entire arrogance complex is the greatest deterrent to human love. Consequently, human personal love has no built-in virtue and must depend on virtue from a source outside the person. Here is where spiritual self-esteem comes in.

c. Spiritual self-esteem comes from personal love for God, our motivational virtue. Spiritual self-esteem is the beginning of impersonal love because it has virtue. When combined with providential preventative suffering to advance to spiritual autonomy, you have the strength to love everyone impersonally. spiritual autonomy has tremendous virtue, so that it can love impersonally. The source of virtue is impersonal love toward the entire human race. d. So the pattern becomes obvious. Just as God has impersonal love for all mankind, so the adult believer has acquired impersonal love for all mankind through the momentum of spiritual adulthood, not just from metabolized doctrine, but from metabolized doctrine applied in suffering for blessing: providential preventative suffering, momentum testing, and evidence testing.

e. God as the subject of love is perfect virtue. God’s love becomes the pattern for impersonal love. Love is no stronger than the subject. When God is the subject and mankind is the object, God has perfect impersonal love toward all.

f. When God is the subject and the believer is the object, God has perfect personal love because he possesses God’s perfect righteousness. This means we now have a stronger position with God than ever before. He has put in our lap an absolutely fantastic plan to bring us things that stagger the imagination.

g. God’s personal love for all believers results in the provision of the escrow-election rationale in eternity past, or the portfolio of invisible assets, i.e., computer assets, with the provision in time of equal privilege and equal opportunity for the fulfillment and execution of the protocol plan of God.

h. Three reasons for the imputation of divine righteousness:

(1) Provides instant justification.

(2) God’s love toward you changes from impersonal to personal.

(3) God’s justice now daily imputes to the divine righteousness in us our logistical support. Every day we need support to stay alive in the devil’s world. It makes no difference what the historical circumstances, you cannot be removed from this earth until the sovereignty of God says so!

i. Even when you sin, God still loves you personally because you still have the divine righteousness of God.

j. Impersonal love is manufactured for us inside the divine dynasphere. This divine dynasphere is the basis for equal opportunity under the plan of God.

k. God has provided a way for believers as human subjects to function under impersonal love and to advance in and execute His plan. We are sustained and kept alive to fulfill the protocol plan of God.

O. Human interaction demands problem solving devices.

1. Personal Love and Personal Hate.

a. The instability of personal love is the source of many problems, most of which are self-induced; e.g., problems of conflict and antagonisms, or arrogance and jealousy, of guilt, of self-pity and hypersensitivity, of disorientation, marital problems, interaction problems, problems with people, problems with yourself. More people are motivated and manipulated by guilt than almost anything else.

b. Personal love in romance is the producer of jealousy, vanity, bitterness, hatred, self pity, implacability, guilt, revenge. For example, falling in love with a member of the opposite sex is often a matter of libido. Being attracted to someone or being motivated by libido is devoid of virtue. Libido is all too often devoid of conscience, and is therefore minus virtue and integrity, without a sense of responsibility, selfish and self-serving. For this reason, personal love in romance or marriage often has no stability and no perpetuation.

c. Personal love minus the virtue of impersonal love to provide the capacity often reaches its peak at the altar or shortly thereafter, making a mockery of marriage.

d. Personal love complicates life by combining the problems of two people, an amalgamation which intensifies their stress in life.

e. The weakness of personal love for another is based on the existence of too many factors for its success and perpetuation, namely, the continued attractiveness of the object, there must be continued rapport; hence, familiarity breeds contempt.

f. Lack of reciprocation in personal love intensifies frustration, causes disillusion, results in reaction, which brings on the tragic flaw syndrome.

g. The pressures of human antagonism, hostility, animosity demand a problem solving device. The problems of personal love, romance, and friendship demand a problem solving device.

h. In both cases, the problem solving device is the function of impersonal love on the part of the spiritual adult.

i. Wrong priorities and wrong emphasis in life results in the believer becoming a loser. The loser manufactures his own problems but has no problem solving devices to cope with life. Inevitably, the believer with no problem solving devices becomes a casualty in life, gets all his kicks from sublimation, avoids reality, becomes divorced from reality, and all too often becomes psychotic or neurotic.

j. In providential preventative suffering, “insults and persecutions” (2 Cor 12) demand the use of impersonal love, as preliminary people and system testing. Three out of the four momentum testings all require impersonal love: people, system, and thought testing. In evidence testing, Job in spiritual maturity was being entered as evidence for the Prosecution in the angelic conflict, and only succumbed and failed when he listened to his three friends who gave wrong doctrinal application. So even in evidence testing when you’re spiritual maturity, impersonal love is the solution.

k. You’ll never get away from the fact that you have no permanent, stable solution to the problems of human relationship until you reach spiritual adulthood. From time to time in spiritual childhood you may have a taste of impersonal love until someone stronger than you blows it away. So until spiritual adulthood, you must fall back on rebound, the faith-rest drill, and hope two.

l. Impersonal love is a problem solver in antithetical categories of human relationship. It’s a problem solver for love and hate, for friends and enemies, for admiration and animosity.

m. Impersonal love is the unconditional guarantee of believers who, in spiritual adulthood, are able to maintain a perfect, honorable, and virtuous relationship with both friends and enemies.

n. Richard Lovelace’s poem, Going to the Wars, ends with the line, “I could not love thee, dear, so much, loved I not honor more.” His impersonal love was his greater love for honor. His personal love for a woman was based on the integrity and virtue of his impersonal love.

o. Impersonal love means you have virtue, a problem solving device, and are able to handle people honestly, justly, and fairly. Therefore, you have the ability to have a very happy love relationship because, though you’re both imperfect, impersonal love gives you the ability to handle the inevitable problems.

p. Impersonal love brings virtue to all the problems of love and hate, enmity and friendship, attraction and animosity.

q. The object of impersonal love can be known or unknown, friend or enemy, beautiful or ugly, attractive or repulsive, honorable or dishonorable, good or evil, believer or unbeliever.

r. Impersonal love perpetuates its own honor, virtue, integrity without retaliation, reaction, prejudice, discrimination, or revenge.

s. Impersonal love cannot be corrupted or deceived by flattery, human approbation, emotional rapport, or the exploitation of arrogance and personal ambition.

t. Impersonal love is free from arrogance, jealousy, bitterness, vindictiveness, fear, hatred, implacability, self-pity, guilt reaction or revenge.

u. Impersonal love cannot be destroyed by hatred, persecution, unjust treatment, vindictiveness, or any category of antagonism. Why else do you suppose that the Bible commands you never to go to court over slander? Because there is no impersonal love when you are motivated by revenge. You are to put it in the Lord’s hands, leaving it with the Supreme Court of Heaven.

v. Impersonal love is even obvious in the eucharist. Our Lord demonstrated impersonal love when He went to the cross and was judged for the sins of the entire world. The communion elements recall to mind both the motivational and functional virtue of our Lord’s humanity in His prototype divine dynasphere. The bread reminds us of our Lord’s personal love for God the Father, the Author of the plan for the incarnation, as His motivational virtue. The cup reminds us of our Lord’s impersonal love for all mankind and His bearing all our sins on the cross. He didn’t want to go to the cross, but He was obedient because He had personal love for God the Father. And He received the judgment for all our sins because He had impersonal love for all mankind. Gate #5 is the bread; gate #6 is the cup. w. Impersonal love disregards all malice, hatred, vindictiveness, and slander; and substitutes tolerance, patience, the function of spiritual autonomy.

2. Sensitivity Versus Hypersensitivity.

a. This is a problem of relationship with self and people. Every person in relationship with self has an area of vulnerability. If you are sensitive about what people think of you, then you will become hypersensitive in relationship to arrogance and no virtue; and that hypersensitivity is directed toward yourself. You will be insensitive to the situation, thoughts, feelings of others. Then you become thoughtless, rude, indifferent, cruel with all the mental attitude sins of gate #1 cosmic one.

b. When your area of vulnerability is touched, you lose your self-esteem, self-confidence, and poise, and become a reactionary to the persons and environment which produced it.

c. Reaction in hypersensitivity results in loss of virtue. You no longer love God, have impersonal love for man, nor spiritual self-esteem.

3. Sensitivity.

a. Sensitivity is the manifestation of virtue-love and its problem solving capabilities in the three areas of relationship: with God, others, and self.

b. Sensitivity is the normal function of virtue in relationship with God, man and self.

c. Impersonal love is characterized by sensitivity, the expression of thoughtfulness, courtesy, good manners toward others, willingness of accommodate oneself to an individual or group of individuals whether in business, social, or spiritual life.

d. Sensitivity is the function of thinking in the adult believer. It is the function of spiritual self-esteem, spiritual autonomy, and spiritual maturity. The base for sensitivity is genuine humility, adding the superstructure of impersonal love which reaches its peak in spiritual autonomy.

e. Sensitivity is invisible but very dynamic under the pressure of people and system testing.

f. Sensitivity is the dynamic expression of genuine humility by the spiritual adult.

g. Sensitivity as the expression of impersonal love is a problem solving device in people, thought, and system testing.

h. Sensitivity contributes to the principle of spiritual autonomy in a very special way. It gives spiritual autonomy the ability to handle personally three out of the four momentum tests. But you can always tell when you’re losing under testing when you become hypersensitive.

4. Hypersensitivity.

a. Hypersensitivity is as arrogant as sensitivity is based on humility. Hypersensitivity is the function of arrogance, a problem manufacturing device, a source of great suffering under the law of volitional responsibility.

b. Hypersensitivity is arrogant preoccupation with self, and distorts human relationships into a system of self-manufactured suffering and misery.

c. Illustration: marriage, which has only three problems: I, You, and We. “If I am hypersensitive, then you will find it very difficult to please me and you will find me very unstable.” This is the problem of We and Me. Or, “if you are hypersensitive and I am thoughtful, my thoughtfulness is totally wasted because We will never get along.”

d. Hypersensitivity injects self as a false issue into every relationship of life. Self is involved in relationships, but the issues should always be true ones, not false ones.

e. Hypersensitivity is devious. It seeks to control people, as the arrogance of the weak controlling the strong.

f. Obsessed with the arrogance of self-importance, hypersensitivity superimposes unsolicited advice and opinions on others and thus violates the privacy of those in one’s periphery.

g. While wearing their feelings on their sleeve, the hypersensitive are insensitive to the attitudes of others. It is amazing how the arrogance of hypersensitivity is totally sensitive to the opinions of others around him about himself, and yet is totally insensitive toward others.

h. When confronted with superiority, hypersensitivity seeks to destroy it. When confronted with inferiority, hypersensitivity seeks to bully and dominate it. Here’s a frequent reason for unfairness from authority in system testing.

i. Hypersensitive believers are unteachable. They always make an issue out of themselves rather than the content of doctrine. This negative volition toward doctrine creates the tragic flaw syndrome which sponsors self-induced misery.

j. Hypersensitive believers cannot achieve spiritual adulthood in the protocol plan of God. Therefore, they cannot attain impersonal love. They are hopelessly entangled in suffering of their own making, and they become the aggressors against which mature believers practice.

5. The person who controls your life controls your happiness unless you control your life in the protocol plan of God.

a. In personal love the object of your love controls your life and becomes the custodian of your happiness. In personal animosity the object of your antagonism controls your life and happiness.

b. If you surrender the control of your life to someone else through personal love or hatred, you will blame that person for every bad decision you make and the unhappiness which results. Therefore, you destroy your relationship with yourself through divorcement from reality and failure to take responsibility for your own decisions.

c. Personal love without virtue means surrendering your happiness to the object of your love. They now control your life and happiness.

d. Reaction to others means you have given control of your life to someone else. Only virtue-love can protect you from this.

e. Your happiness must not depend on others, but this cannot be avoided unless you have virtue-love from metabolized doctrine.

6. Maladjustment in relationship to self.

a. There are typical characteristics of the psychopathic personality: imbalance, instability, egocentricity. The key defect is lack of regulation of the emotional life by subordinating it to the intellect.

b. In normal persons, the mentality knows if the emotional responses are adequate or not; and is able to maintain sound balance, so that emotions are used for enjoyment of thought.

c. The action of this regulating factor is diminished or abolished in the psychopathic personality.

d. He lacks the ability to realistically evaluate the object of his emotional reactions.

e. Drive toward a false object becomes so intense that reason no longer governs one’s actions.

f. He loses all objectivity, intellectual reasoning abilities as he pursues the false object with pseudo-love or hatred fanaticism. Once you become liable to your own emotions you have cut off all reality in your life.

g. Psychosis is manufactured by you, not by outside pressures.

h. The normal person’s emotional life is controlled by his intellectual life.

i. The psychopath is unpredictable; you can never trust him. He is preoccupied with self-gratification. His love or friendship lasts only as long as it is to his advantage. Many are very religious.

P. Problems That Result From Lack of Impersonal Love.

1. Impersonal love is a major problem solving device in the Christian way of life. Since contradictions cannot exist in the Christian way of life, the believer cannot account for his thoughts or his actions in undefinable terms; hence, the importance of the Word of God which defines every part of God’s will, plan, and purpose for our lives. Therefore, the importance of consistent postsalvation epistemological rehabilitation, which is tantamount to cognition and inculcation of Bible doctrine.

a. This means that Bible doctrine must circulate in the seven compartments of the stream of consciousness. This means that the rate of learning must always exceed the rate of forgetting.

(1) This implies two problems.

(a) Distraction from cognition and inculcation of Bible doctrine results in forgetting what one has learned. You cannot apply what you do not know or have forgotten. This occurs under blackout of the soul and scar tissue of the soul.

(b) You cannot cram for a problem by trying to learn the whole realm of doctrine in one day. The believer must pace himself on a daily basis with regard to learning doctrine, so that the rate of learning will exceed the rate of forgetting.

(2) In the final stage of Christian degeneracy— reversionism—the rate of forgetting doctrine always exceeds the rate of learning Bible doctrine. The stages are reaction, a frantic search for happiness, operation boomerang, emotional revolt of the soul, locked-in negative volition, blackout of the soul, scar tissue of the soul, and reverse process reversionism.

(3) When the rate of learning of Bible doctrine exceeds the rate of forgetting Bible doctrine, the believer advances in the plan of God for the Church Age. When the rate of forgetting Bible doctrine is greater than the rate of learning, then the believer retrogresses and accumulates garbage in the subconscious of the soul’s right lobe and enters into the three stages of Christian degeneracy: self-fragmentation or implosion, polarized fragmentation or explosion which results in trends toward either legalism or antinomianism, and reversion which results in either moral or immoral Christian degeneracy.

b. No believer can execute the protocol plan of God and glorify God nor account for his thoughts, motives, or actions in undefinable terms. Ignorance is not bliss; it is the disaster of the Christian way of life.

c. Many of our problems in the Christian life are the result of either ignorance or the malfunction of impersonal love.

2. Unrealistic Expectations.

a. Very few people are loved the way they want to be loved or treated the way they want to be treated. Because of this, people develop a subjective arrogance. This interposes frustrations which distract from Bible doctrine and destroys the true focus of the Christian life, which is occupation with Christ. This, in turn, destroys all human relationships, whether friendship, romance, or marriage. As long as people react to others who do not love them the way they want to be loved, it is impossible for any virtue to exist. This inevitably leads to eyes on self, eyes on people, and eyes on things.

b. The focus that is substituted for occupation with Christ is eyes on self, eyes on people, or eyes on things. The resultant fragmentation results in two great areas of disaster: the arrogance complex of sins and the emotional complex of sins.

(1) Eyes on self is arrogance. This makes you selfish, self-centered, and totally unacceptable.

(2) Eyes on people is lust. This is where you become frustrated by comparing yourself with others, thinking that others are getting better treatment, and are the recipients of a better category of love.

(3) Eyes on things is covetousness.

c. These three categories result in a phenomenal outbreak of sins related to arrogance. This is why people in relationships with other people are jealous, bitter, become implacable, and turn to self-pity. This is why they slander and malign other people. This explains lasciviousness, inordinate ambition, and inordinate competition, coupled with a modus operandi that destroys or distorts love in the human race.

3. Role Model Arrogance.

a. Role is defined as the proper or customary function of a person. Society and people in general have assigned certain customary functions to certain activities in life, e.g., to politicians, ministers, husbands, wives, teachers, public servants, peacetime military personnel, and the successful and famous. These people are expected to function in a certain way; if they do not, others protest loudly. All this means we are saturated with double standards in life.

b. When anyone departs from his role model, he is condemned, rejected, criticized, and maligned. Yet those who criticize are sinning also and operate under a double standard. Such criticism implies that certain sins are worse than others, when in the eyes of God all sins are the same except for the seven sins in Prov 6:16-19.

c. Individuals and society in general like to see everything in its proper place, and resent any deviation in assigned thought, action, or personality. This is especially true of legalistic believers, crusader arrogance, and self-righteous arrogance.

d. So if anyone deviates from his proper place, society rises up and condemns and destroys the person who stepped “out of line.” Yet in reality, this is a case of the pot calling the kettle black, i.e., one sinner condemning another sinner. Therefore, society has developed a double standard: one standard for the role model, and one standard for self. Of course, self always remains uncondemned while there is the constant criticism, slander, and maligning of other people.

e. The individual excuses himself for his own sins and failures, but condemns the role model for the identical sins and failures.

f. Among Christians, role model arrogance manufactures hypocrisy and legalism, two of the characteristics of self-righteous arrogance.

g. Role model arrogance causes believers to fail because of lack of impersonal love for all mankind and lack of occupation with Christ.

h. Role model arrogance manufactures hypocrisy in the clergy and legalism in the congregation. Role model arrogance ignores the basic doctrine that all believers after salvation continue to have the sin nature and continue a rate of personal sinning which is compatible with their ignorance of Bible doctrine or lust pattern of the sin nature.

i. In the role model arrogance and the feet of clay syndrome, you cannot impose impossible perfect standards on others while you ignore the fact that you too have sinned and are possibly committing worse sins than those which you condemn in the role model.

j. Both clergy and congregation are distracted from what is important in the role model syndrome. What is important is cognition of the mystery doctrine of the Church Age and the execution of the protocol plan of God.

k. Without consistent perception of Bible doctrine resulting in the development of impersonal love of all mankind, the freedom of self- determination is destroyed, and both the privacy of the priesthood and the environment for cognition of Bible doctrine are replaced by some form of spiritual tyranny.

l. Role model arrogance distracts congregations from doctrine by emphasizing the personality of the pastor or the evangelist rather than the message. The principle is that it’s not the man; it’s the message that counts.

(1) No one, including pastors, is perfect, whether pastor or congregation. Doctrine teaches us how to handle our sins under the rebound technique and to respect the privacy of the priesthood.

(2) However, human interaction is fragmented in every area of life today: within congregations, within the clergy, and in all human interaction.

m. No one is perfect. But with Bible doctrine as the number one priority in your life, you learn to love God the Father, and you learn to insert the virtue of impersonal love into human relationships. From knowledge of Bible doctrine you find your true role model who is perfect, i.e., our Lord and Savior, Jesus Christ. He is our only role model.

n. When you combine unrealistic expectation with role model arrogance, you have established false standards for your life. You have developed an arrogant system of mores which hinder both the execution of the protocol plan of God and create spiritual failure by making the believer a loser. Legalism makes you a loser every time. Losers do not glorify God in time.

o. The purpose of the protocol plan of God for the Church Age is to create invisible heroes, mature believers who are winners in life; not people who are involved in unrealistic expectations and role model arrogance.

p. So role model arrogance and unrealistic expectation combine to form intensified problems.

(1) The intensified problem of the double standard, people justify their own sins while condemning the sins of others.

(2) The intensified problem of legalistic arrogance is a device used to condemn others.

q. Role model arrogance plus unrealistic expectation always has three inevitable results.

(1) Your eyes are on yourself. You have a double standard used to justify yourself and to rationalize sin into a system of relative rather than absolute concepts.

(2) Your eyes are on people, resulting in legalism, gossip, maligning, slander, and the whole area of arrogant reaction, i.e., bitterness, vindictiveness, revenge motivation, revenge modus operandi

. (3) Your eyes on things is tantamount to resenting and criticizing others because they possess things or prosperity that you do not possess.

(a) In your thinking, you become a Christian socialist. You conclude that if anyone has something you do not have, there must be something wrong with them. You resent those who have worked hard and have accumulated wealth. You resent the successful. This guarantees that you will be a loser all your life.

(b) One of the terrible results of having your eyes on things is the arrogant frustration of seeing the wicked prosper, as often happens in life. The Bible answers this question, why do the wicked prosper? However, this question, unanswered, distracts the believer from the protocol plan and his very own portfolio of invisible assets.

© The prosperity of another person should never distract the believer from Bible doctrine, from personal love for God the Father, from impersonal love for all mankind, or from occupation with the person of Christ.

(d) There are several reasons why the wicked prosper.

(i) They prosper because they are identified with an invisible hero; e.g., a father, mother, brother, sister, boss, or someone with whom they have a relationship, who advanced to spiritual maturity and became a winner. Association with an invisible hero while alive and even after his death down to the third generation means that a very wicked person, believer or unbeliever, can prosper.

(ii) The wicked believer prospers because of logistical grace, sent down the grace pipeline from the justice of God to the indwelling righteousness of God in every believer, winner or loser.

(iii) The wicked prosper because there are evil persons in an evil society.

(e) However, the prosperity of another person should never distract you from Bible doctrine. Never let someone else’s success or prosperity, whether they are good or evil, become a distraction to you.

(f) This principle applies to members of the clergy. They should never covet another person’s ministry or congregation.

(g) The only prosperity in life that counts originates from the protocol plan of God and subsequent distribution of escrow blessings for time and our daily logistical grace blessings.

4. The Problem of Iconoclastic Arrogance.

a. Iconoclasm is the function of destroying an icon or an idol. Iconoclastic arrogance is defined as subjective preoccupation with other people. This results in the creation of a role model or an icon. More than anything in the world, iconoclastic arrogance demonstrates the fact that people are divorced from reality because they will not take the responsibility for their own decisions.

b. Iconoclastic arrogance has four functions.

(1) An excessive admiration or personal love creates an idol out of a person.

(2) This is followed by the idol showing their feet of clay (doing something wrong).

(3) When the idol does something wrong (real or imagined), there is a reaction by those who created the idol. They become disillusioned or disenchanted.

(4) Then iconoclastic arrogance seeks to destroy the image the person has created. You created the idol, now you do not like the idol, so you seek to destroy the idol.

c. Iconoclastic arrogance is divorced from reality in human relationships because of either ignorance or rejection of Bible doctrine, because of entrance into one of the three stages of Christian degeneracy, or because of lack of impersonal love for all mankind on the one hand and lack of occupation with Christ on the other hand.

d. The illusion created by arrogance becomes the delusion destroyed by arrogance. Arrogance takes an ordinary person and from deluded idealism or romantic illusion fashions this person in his mind into an ideal of perfection. The idol of perfection created by this arrogance can be a spiritual image, a personality image, a hero image, a romantic image, or a beautiful image. This is not admiration but something excessive.

e. The arrogant reaction of disillusion or disenchantment becomes vindictive, implacable, bitter, hateful, and motivated to revenge and to destroy that person. Iconoclastic arrogance destroys friendship, romance, marriage, business, professional relationships, Christian fellowship, and a spiritual leader of some kind. This results in rejection of Bible doctrine. The sooner a congregation has attained impersonal love, the sooner it will overlook idiosyncracies, mannerisms, habits, and failures of those in spiritual leadership.

f. Iconoclastic arrogance is a major cause for apostasy among believers. Disappointment with friends, loved ones, or those in authority over us is normal, but disenchantment and disillusion from idolizing that person is failure on our part. We must take responsibility for our own thoughts, actions, and decisions.

g. The arrogant iconoclast never blames himself for what he has done in creating the idol and then destroying it, but in irrationality, he blames the idol for existing by his own fantasizing. Arrogance never takes the responsibility for being arrogant; for arrogance is responsible for creating the idol and for destroying it. Arrogance destroys what arrogance creates.

h. The arrogance of idolizing and rejecting your very own icon is tantamount to the vanity of transferring the blame for your own failures to other people. The feet of clay syndrome is the arrogant irrationality of rearranging the doctrine of sin to be compatible with your own self- righteous arrogance.

i. Three problem solving devices are necessary to bring the believer back to reality and recover from the devastation to the spiritual life: personal love for God the Father, occupation with Christ, and impersonal love for all mankind.

j. When any believer combines unrealistic expectation with role model arrogance and subsequently becomes involved in iconoclastic arrogance, that person has established false standards for life and entered into a subtle system of arrogance which prevents cognition of Bible doctrine and hinders the execution of the protocol plan of God.

5. The Principle of Changing People.

a. Impersonal love never implies controlling or changing people to conform to your standards. You cannot change people to conform to your personal standards and expectations.

(1) Part of the problem created by power and approbation lust is the function of the legalistic believer trying to control and change the lives of other believers to conform to his or her personal standards.

(2) The only changes that count in the Christian life are changes made by Bible doctrine resident in your soul. Only Bible doctrine changes lives.

(3) Self-righteous arrogance is the motivation for legalism which always tries to control others apart from the Word of God. The teaching of Bible doctrine is the only protection against this.

(4) You cannot change people by imposing impossible standards on them under the role model syndrome.

b. You cannot make a role model out of some person without becoming disappointed, frustrated, and react, because sooner or later they will violate your personal standards and expectations. The only true role model we should have is the one we develop in spiritual adulthood in our occupation with Jesus Christ.

c. You can only change one life—your own. You cannot change other people in your periphery but you can change yourself, and that’s the issue.

d. You can only change one person—yourself. Only by changing yourself can you avoid unrealistic expectations and role model arrogance.

e. If you succeed in controlling others, you lose control of your own life by establishing a clique.

f. You cannot change others; you can only change yourself. Only Bible doctrine changes us, not the power of self-improvement.

g. Only by changing yourself (through perception, metabolization, and application of Bible doctrine) can you avoid self-righteous arrogance, crusader arrogance, or forming a clique.

h. Changing self is defined as attaining the spiritual skills— the filling of the Spirit, cognition of Bible doctrine, and execution of the protocol plan of God for the Church.

i. Changing self is a matter of consistent cognition and inculcation of Bible doctrine (postsalvation epistemological rehabilitation; i.e., the daily perception, metabolization, and application of Bible doctrine in your right lobe). This describes the life beyond gnosis, which is converting gnosis into epignosis.

j. Changing self is a matter of learning and using the problem solving devices of the protocol plan of God. This includes your personal love for God the Father, impersonal love for all mankind, and occupation with Christ.

k. Changing self is the development of virtue-love from metabolized doctrine circulating under the filling of the Spirit in the seven compartments of the stream of consciousness.

l. Legitimate control of others is based on certain principles.

(1) Divine institutions that have an authorized system of authority—marriage, family, government.

(2) The function of legitimate authority in other areas of life—teachers, coaches, etc.

(3) The communication of Bible doctrine through the privacy of your own priesthood.

m. Self-righteous arrogance motivates all kinds of legalism.

(1) The vanity of the unique experience which glorifies empiricism over Bible doctrine.

(2) Erroneous emphasis on human achievement, human talent, human ability, and divorcing Christian service from the spiritual skills.

(3) Self-righteous arrogance becomes irrational when the believer commits some sin and then shocks himself. This results in conceited conclusions that Bible doctrine does not work or that you have lost your salvation, or that the plan of God has failed because you have failed.

(4) Self-righteous arrogance, motivated by legalism, establishes false standards and seeks to force these false standards on other believers. A personality flaw emerges which motivates various functions of legalism, such as: seeking to dominate people, policy, and authority in one’s periphery, establishing non-biblical standards and seeking to impose these standards on others, attacking the teaching of Bible doctrine—the content, the communicator, and the emphasis of doctrine. This results in self-righteous arrogance seeking to superimpose personal and false opinions over the Word of God. If the pastor’s teaching does not concur with their false and legalistic concepts, then self-righteous arrogance attacks the pastor, seeking to discredit the person and his ministry.

6. Impersonal love is a problem solving device.

a. There are three categories of virtue-love which resolve the problems of unrealistic expectation and role model arrogance.

(1) Personal love for God the Father.

(2) Impersonal love for all mankind.

(3) Occupation with the person of Christ.

b. Personal love for God the Father provides motivation for the function of impersonal love toward all mankind. This results in a grace orientation followed by a grace attitude toward all with whom you have contact. This is the key in human interaction.

c. Occupation with Christ as the priority solution changes your mental attitude about yourself so that you change your mental attitude about people who are not treating you the way you think you ought to be treated or loving you the way you think you should be loved.

d. Impersonal love is the result of personal love for God the Father and occupation with the person of Christ. It is the result of the teaching ministry of the Holy Spirit as you are exposed to Bible doctrine.

e. Impersonal love provides the solution to unrealistic expectation and the role model syndrome so that the adult believer can pass people testing, system testing, and thought testing in both providential preventative suffering and momentum testing.

f. Impersonal love for all mankind gives the spiritual adult the ability to overcome any form of hurt, frustration, anger, bitterness, implacability, and hatred toward others who have failed as a role model, or who are not treating or loving you the way you want.

g. The greater the preoccupation with self, the greater the expectation from people. The greater your romantic notions, the more you anticipate from the opposite sex in both romance and marriage. The higher your standards, the greater perfection you assign to a role model.

h. It is a fact of life that very few people are actually loved the way they want to be loved, or treated the way they want to be treated. It is a fact of life that most people are disappointed in the role models they have established in their own thinking. While their attitude may be totally unrealistic in its expectation, nevertheless it defines the extent of the problem.

i. When the feet of clay are discovered in the role model, the image is smashed from the motivation of disappointment, frustration, shock, and bitterness. It never occurs to people that the role model syndrome is the fault of the subject, not the fault of the object.

j. The only role model mandated for the Christian is the person of Jesus Christ in hypostatic union.

k. So the believer must learn to take the responsibility for his own bitterness, vindictiveness, disappointment, and implacability when he smashes the idol under the feet of clay or role model syndrome.

l. The solution is not found in reaction to people who do not treat you the way you want to be treated, or who do not love you the way you want to be loved. The solution is not found in the arrogance complex, i.e., self-centeredness, jealousy, bitterness, vindictiveness, implacability, revenge motivation, revenge modus operandi, hatred, anger, or self-pity.

m. The principle is that you cannot change people to conform to your standards and expectations. But you can solve the problems related to the frustrations that come to you from unrealistic expectations, but only through the use of virtue-love as a problem solving device.

7. The Morality Distortion—The Problem of True and False Morality.

a. There are two basic categories of morality.

(1) True morality, which is based on the laws of divine establishment, i.e., on the Mosaic Law. The Mosaic Law (Codex three) is the greatest commentary on establishment and true morality that has ever existed. It is designed for both believers and unbelievers.

(2) Pseudo morality, in which various systems of hypocrisy, self-righteousness, legalism, and tyranny become substitutes for virtue, honor, and integrity, which God commanded for believers only.

b. True morality, designed for both believer and unbeliever alike, is the system for guarding human freedom, privacy, property, and life. Freedom is no stronger than the people who live under it.

c. True morality is the basis for the function of the four divine institutions: volition, marriage, family, government.

d. Pseudo morality is the product of self-righteous arrogance and the ignorance of Bible doctrine, the rejection and maligning of God’s grace policy by contradicting true morality through a system of human works, which are classified in three areas.

(1) Salvation by morality. Salvation by keeping the Law. Rom 3; Galatians.

(2) Spirituality by morality. A moral believer is not necessarily spiritual at all. In fact, a moral believer could have moral self-righteousness and be in moral Christian degeneracy.

(3) Blessing from God by morality. The myth is that if you work hard, tithe, do this thing or that thing, then God will bless you.

e. Self-righteous arrogance and legalism is blind to the fact that the protocol plan of God for the Church produces something far greater than morality. This something far greater comes through integrity, honor, virtue developed by the spiritual skills.

f. Morality is the function of the human race. It is not the issue in the spiritual life. The issue in the spiritual life is far greater than morality; it is what the power of God the Holy Spirit and Bible doctrine in the stream of consciousness does for us.

g. The key to true morality is a part of our understanding of the Christian life; for the key to true morality is humility. The key to Christian honor, integrity, and virtue is the attainment of those spiritual skills.

h. Christianity does not reject morality but recognizes the difference between pseudo morality and true morality.

(1) The self-righteous arrogance of the Puritans is not the Christian way of life. Under the grace of God, the provision and inculcation of Bible doctrine produces virtue-love which is far greater than morality, and is minus hypocrisy.

(2) Anything the unbeliever can do is not the Christian way of life. The Christian way of life is a supernatural way of life (the perception, metabolization, and application of doctrine) and demands a supernatural power for its execution.

(3) The believer’s supernatural lifestyle means that all standards and all virtues are acquired through the grace provision of God; hence, the elimination of any system of human arrogance or human ability.

i. Pseudo morality is morality arrogance, in which the ignorant and self-righteous believer substitutes his own standards or his own morality distortions for the function of virtue-love in three categories— personal love for God the Father, impersonal love for all mankind, and occupation with Christ. It takes a lot of ignoring and rejection of Bible doctrine for the arrogance of self-righteousness to substitute human morality for divine virtue.

(1) Therefore, self-righteousness combines with arrogance to establish false standards and to substitute crusader arrogance by seeking to impose Puritanical standards on others. This results in crusader arrogance or the arrogance of Christian activism, institutional arrogance—which attacks the purpose, policy, and authority of an organization, or social engineering, in which the believer seeks to improve or white wash the Devil’s world instead of executing the protocol plan of God for the Church.

(2) Arrogance is not substitute for impersonal love. Arrogance is a Puritanical, domineering, oppressive type of thing, a tyranny which is a contradiction to the protocol plan of God for the Church.

(3) The over-achievers in legalism are full of their own self-importance, and they try to superimpose their standards on others.

j. Divine power and human power are mutually exclusive. Impersonal love belongs to divine power while self-righteousness arrogance, legalism, and even personal love among human beings belongs to personal power. For the believer, human power, talent, ability, works is not the way of blessing from God.

k. Impersonal love for all human beings never contradicts the protocol plan of God for the Church. Impersonal love is the basic solution to many problems, especially marriage.

8. Impersonal love is the basic solution to the problem of marriage. (See also the Doctrine of Marriage.)

a. Marriages fail because people are no better in marriage than they are as people. Marriages fail because people are failures as human beings.

b. Marriages fail because people get married for the wrong reasons, therefore, they make wrong decisions concerning the spouse.

c. Marriages fail because people think marriage is the solution to all problems in life. If anything, marriage is a problem manufacturing device.

d. Marriage is not designed for happiness; it is designed for virtue. Virtue is designed for happiness. Therefore, happiness in marriage demands virtue-love.

e. You cannot change your marital problems by changing your spouse to conform to your personal standards or your unrealistic expectation. Therefore, marriage is more than finding the right person; it is being the right person. A happy marriage is always a long conversation that seems to be too short.

9. Summary.

a. Personal love manufactures problems; impersonal love solves problems. Just make a friend and you have problems. Get involved in a romance and you have more problems. Get married and you have the ultimate in problems. Impersonal love solves problems.

b. The object of impersonal love can be a friend or enemy, a virtuous or evil person, a worthy or an unworthy person, beautiful or ugly, attractive or obnoxious, known or unknown, honorable or dishonorable, appreciative or antagonistic.

c. The emphasis of impersonal love is on the virtue, the honor, the integrity of the subject. This virtue, honor, and integrity is derived from your consistent cognition, inculcation, perception, metabolization, and application of Bible doctrine. Impersonal love as a problem solving device is stable and consistent. By the time you reach spiritual autonomy, it is dynamic. It is not influenced by arrogance or prejudice or any other form of reaction.

d. Impersonal love perpetuates its own honor, its own integrity, its own virtue through every stage of spiritual adulthood, doing so without reaction or antagonism, without prejudice or discrimination, without self- righteousness or self-pity, without jealousy or implacability, without vindictiveness or slander, without gossip or creating the public lie, without retaliation or revenge.

e. As a problem solving device, impersonal love is not influenced by the arrogance complex of sins or the emotional complex of sins. Therefore, impersonal love remains consistent whether confronted by friendliness or by antagonism, admiration or animosity, love or hatred, compliment or slander; it makes no difference.

e. Impersonal love for all mankind becomes the virtue, the honor, the integrity required for personal love in friendship, romance, or marriage.

(1) Personal love for mankind has neither inherent nor acquired virtue. For personal love directed toward the human race is dependent upon the virtue acquired from impersonal love for its capacity, success, and happiness in human relationships.

(2) Since personal love for mankind has no inherent or built-in virtue, it becomes vulnerable to the tragic flaws of life, which are related to arrogant subjectivity and hypersensitivity.

f. Personal love minus impersonal love results in all the sins of arrogance, all the irrationality of the emotional complex of sins: vanity, jealousy, bitterness, hatred, self-pity, guilt reaction, implacability, revenge function, inordinate competition, and everything that makes life miserable for others as well as for yourself.

g. If a person cannot cope with his own problems, he definitely cannot take on the problems of a friend, or a romance, or a marriage without creating unbearable stress in his life. Personal love minus virtue complicates life by combining the problems of two people which then becomes a fusion of intensified stress.

10. The Problem of Personal Love.

a. Personal love for mankind falls into three categories, all of which are optional.

(1) Friendship is an optional love minus sex.

(2) Romance is an optional love between a man and a woman minus sex.

(3) Marriage is an optional love between a man and a woman plus sex.

b. Optional love means that the Bible does not command the believer to enter into these personal love relationships. Personal love is an option in life. In other words, you are never commanded to have a friend, to have a romance, or to have a marriage. Those are options you choose for yourself.

c. Personal love is the option of life in friendship, romance, and marriage. Impersonal love is the imperative in the Christian way of life. You are commanded and ordered by the Word of God to love the believer and everyone else.

d. Personal love is discriminating and selective because it is based on rapport with the object. The more particular you are in personal love, the better. Impersonal love is nondiscriminating.

e. Any idiot can fall in love or make a friend. Yet impersonal love requires the advance to spiritual adulthood before it becomes an effective problem solving device. It actually begins just before spiritual adulthood is reached. But it really begins to function in spiritual self- esteem, spiritual autonomy, and spiritual maturity.

f. It is the mandated impersonal love for all mankind that is the problem solving device in human interaction and in human relationship. Therefore, impersonal love for all mankind is unconditional. It emphasizes the virtue resident in the subject from Bible doctrine. g. Without the virtue of impersonal love, personal love in the human race is vulnerable and weak. It is influenced by too many factors which hinder its perpetuation.

(1) Your involvement in personality conflict means you are weak.

(2) Legalism leads to moral degeneracy, and it means you are weak.

(3) Unfaithfulness leads to immoral degeneracy.

(4) Lack of concentration on an object.

(5) Lack of reciprocation. When instinctive, reciprocation doesn’t function very well. But when trained as a part of culture, reciprocation from the right motivation is a wonderful thing.

(6) Lack of mental, physical, or spiritual rapport.

(7) Loss of attractiveness on which a relationship was originally based. People change in their looks over time, and if personal love was based on attraction, it won’t last.

h. So personal love in friendship, romance, or marriage cannot be sustained or perpetuated without the problem solving device of impersonal love. All human and personal love relationships depend on virtue for their success as well as their perpetuation; i.e., personal love for God the Father as a motivational virtue, impersonal love for all mankind as a functional virtue, and occupation with Christ as the priority virtue.

i. Personal love minus impersonal love is weak and vulnerable to being destroyed by arrogance, jealousy, pettiness, vindictiveness, implacability, hypersensitivity as arrogant subjectivity, anger, hatred, fickleness, a change of environment, or a change of values.

11. What Psychology Offers.

a. The problems in the Christian life are many, such as distraction, fear, rejection, dying, timing, and marriage. Each one of these categorical problems includes numerous adversities, catastrophes, pressures, and problems related to life on planet earth.

b. These problems include needs. Prof. Gates summarizes human needs, and defines psychological problems in terms of urges.

(1) To collect and horde.

(2) To excel and succeed.

(3) To fight persistent interference.

(4) To fight for its own sake.

(5) To be submissive.

(6) To secure sympathy.

(7) To hunt and destroy.

(8) To relieve suffering.

(9) To beget children.

(10) To care for and protect children.

(11) To be in a group of the same species.

(12) To secure social approval.

(13) To avoid social disapproval.

c. None of these are mandated by the Word of God except for the caring and protecting of children. These psychological urges provide no solution to anything.

d. Yet Prof. Gates provides psychological solutions to these problems.

(1) To secure food when hungry.

(2) To drink when thirsty.

(3) To secure air when breathing is difficult.

(4) To secure rest when fatigued or sick.

(5) To sleep when drowsy.

(6) To secure warmth when cold.

(7) To secure coldness when overheated.

(8) To secure action when well or rested.

(9) To mate when sexually aroused.

(10) To escape when injured or frightened.

(11) To get rid of painful or disagreeable substances or conditions.

e. Dr. A.H. Maslow, a motivational psychologist, has classified the needs of mankind in a categorical hierarchy.

(1) Physiological needs are for food, drink, shelter, and relief from pain. These are major needs in primitive societies. These needs become dominant during wars, floods, famines, or other catastrophes.

(2) Needs for safety and security follow once physiological needs are satisfied. Then man becomes concerned about whether these needs will be satisfied and perpetuated in the future.

(3) Social and love needs, the motivation to belong to something, develop once safety and security are resolved and physiological needs are satisfied. Then people become concerned about relationship with each other.

(4) The need for autonomy and self-esteem develops when you are satisfied with the first three levels of needs. Now the person wants to be accepted for what he is rather than for what he can do for others.

(a) Love and social needs are good, but when they carry with them dependency on others for approval of one’s thinking and behavior, the human maturing process becomes frustrated.

(b) Hence, there is the call for autonomy in one’s behavior, the freedom to exercise independence in thinking, the desire to be respected for oneself. Sooner or later, everyone wants to be loved for what they are; the more obnoxious they are, the more the old sin nature wants to be accepted for what it is.

© To feel adequate, one must be respected for himself rather than for his authority or success in life. But when a leader falls into this, wanting to be respected for what he is and not for his rank, he has canceled out his leadership.

(d) Related to autonomy are needs for feeling adequate. Related to self-esteem are needs for recognition, status, and appreciation for what one is rather than for what one has accomplished. Often people spend all their life trying to succeed. Once they do succeed, then they want to be appreciated for what they are, not for what they’ve accomplished. Yet such a person is often a workaholic with no personality at all.

(5) The highest level of need according to Dr. Maslow is for self-actualization. Even with the fulfillment of the four lower needs, a person craves total fulfillment of self, the fullest achievement of his capacity, and the complete realization of his potential. This is classified as the “full flowering of psychological health.” While the lower needs never disappear, this is considered the ultimate in psychological living.

(6) Dr. Maslow classifies the attributes of the self- actualized person.

(a) He is realistically oriented; he sees the world as it is. (That comes fairly close to doctrinal orientation to reality.)

(b) He is highly accepting of self, others, and the world in general without hypocrisy or prejudice.

© He is spontaneous in behavior, not herdbound by convention. (#2 and #3 are contradictory.)

(d) He is problem centered rather than self-centered, possessing a wide frame of reference for the task at hand.

(e) He is detached. He enjoys privacy yet is not lacking in affection. (This is similar to impersonal love.)

(f) He is autonomous and independent of his environment, gaining maximum satisfaction from his own continuing growth rather than from the opinion of others. (Yet how can you want to be respected for what you really are, if you don’t care about others’ opinions?)

(g) He has intimate relationships with a few specially loved people, rather than casual ties. (No, that is too intense for such a person.)

(h) He distinguishes between means and ends, focusing his sights on ends.

(i) His sense of humor is philosophical rather than hostile. It is not smutty or based on hurting others, or making people feel inferior. (This is good, and should be adopted by Christians.)

f. Dr. Douglas MacGregor summarized Maslow’s theory in two sentences. “Man is a wanting animal. As soon as one of his needs is satisfied, another appears in its place.” That is an accurate description of the old sin nature, and it describes too many believers who always want something. Dr. MacGregor continues, “This process is unending. It continues from birth to death.”

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R. B. Thieme, Jr., Bible Ministries 5139 West Alabama, Houston, Texas 77056 (713) 621-3740

© 1999, by R. B. Thieme, Jr. All rights reserved.

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