Meditation and Consciousness (Lecture 1/10)
BDG on YouTube: A Dharma Talk with Ven. Guan Cheng
đ Watch: https://youtu.be/EHiRFM6bdl0
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20 year practice finally completed on the 13th.
A happy moment.
What Now?: New Creatures by Godâs Grace
ââDear Lord God, I wish to preach in your honor. I wish to speak about you, glorify you, praise your name. Although I canât do this well of myself, I pray that you may make it good.ââ[i]
Introduction
Continuing with our journey through Romans, we find ourselves in the first half of chapter 6. Here, Paul is addressing claims coming from the Corinthian church, specifically claims that if believers sin more than Godâs grace abounds more. Paul is clear here, while we are justified by faith apart from works, we must not intentionally pursue sinful behaviors that drag and disrupt Godâs revolution of the divine mission of love, life, and liberation in the world for the well-being of the neighbor to the glory of God. (Plus, we will have enough unintentional sin in our lives, we donât need to pursue it!) We are, according to Paul, new creatures born of the waters of Baptism and are now defined by love, life, and liberation, and therefore voluntarily re-yoking ourselves to that which is indifference, that which is death, that which is captivity is not only anathema but also cut off.
Romans 6:1b-11
Paul begins with a refutation of what is considered (by some scholars[ii]) to be a quotation from some at Rome, What then will we say? May we continue to sin, with the result that grace might superabound? Hell/ck no! We who have died to sin, how will we still live in it? (vv1-2). The question Paul asks in return is the driving theme of the chapter. It is also, especially for us, a crucial question for those who are justified by faith apart from works. Rather than the event of justification being a license to intentionally sin, it is an exhortation to live a new life. It is a gift given to be enjoyedâthis is what the incarnate word is. Remember, back in chapter four, Paul gave a crystal-clear explanation of the gospel summarized by the events of Christâs death and resurrection, [Jesus] was handed over for the sake of our trespasses and was raised for the sake of our acquittal/being pronounced justified/righteous (4:25). If we claim to believe in Christ, then weâve come to the end of ourselves and have entered union with God by the power of the Holy Spirit. To intentionally return to the behaviors of the kingdom of humanity is to deny this belief and faith, it is to deny Christ and what Christ achieved for us because it is contrary to the very grace of God.[iii] In a sense, the claim Paul refutes makes Godâs grace a human endeavor; for Paul, this is a Όᜎ ÎłÎÎœÎżÎčÏÎż! In the economy of Godâs activity in the world and, especially, toward humanity, emphasis cannot fall on humans sinning to bring Godâs grace. Rather, it must fall on Godâs gracious activity in giving us Godâs grace. Those who have been saved from the life of the dead are ushered into the life of the living and thereâs no going back and certainly no human-centered way to make Godâs grace abound more than it already is in Christ by the power of the Spirit. This is why Paul can then write,
Or are you ignorant that whosoever of us was baptized into Christ Jesus we were baptized into his death? Therefore we were buried with him through the baptism into death, so that just as Christ was raised from death by the glory of Abba God, even as also we might walk in the newness of life (vv3-4).
Paul then explains more,
For if we have become grown together with [Jesus] in the likeness of his death, but also we will be [grown together with him in the likeness of his] resurrection. Knowing this that our old person was crucified together with [Christ] so that the body of sin might be abolished, so that we are no longer a slave to sin, for the one who dies has been declared to be righteous from sin (vv5-7).
Paul anchors the believerâs new life not in the old life and person of the kingdom of humanity, but in the new person who is of the reign of God and who identifies (by faith) with Christâs death and resurrection. This new person is born from the trifold dipping of Christian baptism, marking the fullness of the invested Godhead and our identification with Christ in the tomb.[iv] For Paul, this is all the believer needs to cling to. The believer does not need to take matters into their own hands and cause Godâs grace to manifest; Godâs grace is (already) made manifest in their lives (in its fullness) because they believe. Now, it is also shared out and into the world as they proceed to live into their resurrected new life and leave the old person and body of sin to the kingdom of humanity (like: âFollow me, and let the dead bury their own deadâ Mt. 8:22, Lk. 9:60). These ones are grown together with (bonded to) Christ,[v] just as they were previously bonded to and grown together with sin and the old person. Therefore, they cannot return to the old way, old life, and old person. Again, Paul is refuting any notion that believers must return to sin to make Godâs grace abound; the believer causes Godâs grace to abound in the world as they live into their new life by the power of the Spirit and by faith in Christ and in union with God.[vi] (But they cannot cause Godâs grace to become more present in their own lives than it already is by returning to sin.) Thus, believers become midwives of Godâs grace by Godâs grace and are encouraged and exhorted to go further and deeper into the world bringing Godâs love and grace to all, especially the oppressed. Anyone who identifies with Christ by faith and baptism has identified with Christ in his death and will identify with him in his resurrection; herein is our justification: for the one who dies is declared righteous from sin. Sin is no longer in control and no longer boss (so, too, the law[vii]); God is now in charge of this new life, and Paul exhorts the Romans to live as such going forward and not backward. Saying,
Now, if we died with Christ, we believe that we will also live with him. Knowing that Christ, being raised from death, dies no longer, death no longer rules him. For he, he died, once for all he, he died to sin; but he, he lives, he, he lives to God. And in this way, you, you reckon yourselves to be dead to sin and living to/for God in Christ Jesus (vv8-11).
Conclusion
For Paul,[viii] Christ is the sacrament[ix]; it is Christ with whom we identify in both the waters of baptism and in the broken bread of the eucharist. It is not that water and bread are significant in themselves, but through them we come into contact with the dead and risen Christ; in partaking in these sacraments we identify in Christâs three-day death and in his body broken; and as we identify so here, we can and will identify with Christ in his new life and bodily resurrection (today and tomorrow, present and future).[x] Further, to identify with Christ in his deathâsacramentally and spirituallyâmeans that we, too, like Christ our elder brother, are caused to be dead to sin, as in, sin no longer has dominion over us,[xi] eternal death,[xii] too, is rendered impotent for those who believe. (Because of Christ, death is dead, captivity is held captive, and indifference has met is own cold fate.[xiii],[xiv]) Sinâs stain and its consequence, death, are forever removed from the life of the believer;[xv] they are new creatures[xvi] (forever and daily[xvii]) no longer defined by sin but by Godâs grace, no longer under the dominion of sin but under the reign of Christ.[xviii] No longer defined by death, but by life; no longer defined by captivity, but liberation; no longer defined by indifference but by love.[xix] We do not need to returnâŠNay! We cannot return to the sinful existence of the old person, of the kingdom of humanity; [xx] for Godâs grace enters in anew every morning with Godâs mercy.
Thus, we walk in all this newness, on the move because the Christian life is on the move because it is defined by Christ the gospel, defined by God and Godâs Holy Spirit all of whom are always on the move looking for and seeking the beloved.[xxi]As those who identify with Christ by faith, we also identify with whom he identified: the lost, the unheard, the unvoiced, the ignored, the pushed off and pushed aside, the ones the society of the kingdom of humanity has deemed unworthy of love.
[i] LW 54:157-158; Table Talk 1590.
[ii] Martin Luther Lectures on Romans: Glosses and Scholia (1515/1516) LW 25 Ed. Hilton C. Oswald (Saint Louis: Concordia, 1972), 50. ââŠas falsifiers understand the passage, when they say, âLet us do evil,â that is, let us commit sin, âThat good may comeâ (Rom. 3:8), that is, that grace may abound.â
[iii] LW 25: 50. âBy no means, because this idea is absolutely contrary to the work of grace,..â
[iv] LW 25: 50-51. ââŠthe threefold dipping of Baptism signifies the three-day death period and the burial of Christ, into Christ Jesus, that is, by faith in Christ JesusâŠâ
[v] Sarah Heaner Lancaster, Romans, Belief: A Theological Commentary on the Bible, eds. Amy Plantinga Pauw and William C. Placher (Louisville: WJK, 2015), 108. âThe kind of participation that baptism makes possible is an incorporation into Christ that is a secure joining for a thorough sharing, a kind of bonding.â
[vi] Lancaster, Romans, 107. âFor Paul, baptism is s a clear sign of leaving the dominion of sin and entering the dominion of grace.â
[vii] LW 25: 308. âBut he over whom sin reigns, no matter how he resists sin, is still under the Law and not under grace.â
[viii] LW 25: 310. âthus in this passage the apostle is speaking of the death and resurrection of Christ insofar as they refer to the sacrament, but not to the example.â
[ix] LW 25: 309. âFor having put on our mortal flesh and dying only in it and rising only in it, now only in it He joins these things together for us, for in this flesh He became a sacrament for the inner man and an example for the outward man.â
[x] Lancaster, Romans, 108. âBy being buried with Jesus, we are made participants not only in his death but also in his resurrection. To be united with him in death means also being united with him in resurrection (6:5).â
[xi] Lancaster, Romans, 107. â[Paul] describes sinâs power as ruling power; sin has dominion over us, enslaving us to its purposes and exercising influence over us as a kind of lordship. When we are under the lordship of sin, we are bound to submit to its influence.â
[xii] LW 25: 310. âEternal death is also twofold. The one kind is good, very good.it is the death of sin and the death of death, by which the soul is released and separated from sin and the body is separated from corruption and through grace and glory is joined to the living God. This is death in the most proper sense of the word, for in all other forms of death something remains that is mixed with life, but not in this kind of death, where there is the purest life alone, because it is eternal life.â
[xiii] LW 25: 311. âJust as the death of death means to act against death, which is the same things as life, so the sin of sin is righteousness.â
[xiv] LW 25: 311. âBecause for death to be killed means that death will not return, and âto take captivity captiveâ means that captivity will never return, a concept which cannot be expressed through an affirmative assertion.â
[xv] LW 25: 310. âThis is the way sin dies; and likewise the sinner, when he is justified, because sin will not return again for all eternity, as the apostles says here [v9]âŠâ
[xvi] LW 25: 313. âThe term âold manâ describes what kind of person is born of Adam, not according to his nature but according to the defect of his nature. For his nature is good, but the defect is evil.â
[xvii] LW 25: 314. âThe meaning is that we must undergo this spiritual death only once. For whoever dies thus lives for all eternity. Therefore we must not return to our sin in order to die to sin again.â
[xviii] Lancaster, Romans, 107-108. âThose who have died to sin because they have been baptized into Jesusâ death. By participating in the death of Jesus, the follower of Jesus is dying to the lordship of sin and accepting the lordship of Christ.â
[xix] Lancaster, Romans, 108-109. âDying to sin means that a person dies to an old way of life, and participating in the death and resurrection of Jesus means that a person enters a new way of life. The one who was crucified conquered death, and because we share in his victory, we are no longer enslaved to sinâŠ.The proper commitment to the new dominion in which we are privileged to live is to give up sin and live for God.â
[xx] Lancaster, Romans, 107. âTo follow Jesus Christ means leaving the dominion of sin and living in the dominion of grace. If that is the case, then the follower of Jesus can no longer do the bidding of sin. By changing dominions, a person has changed lords and loyalties.â
[xxi] Lancaster, Romans, 109. ââŠnew life in Christ is not staticâŠRather to walk in newness of life means to be on the move, to be ever attentive to what it means to live to God and to exercise our allegiance daily.â
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Quand votre esprit devient votre pire ennemi
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par Khalid Akayousse6 juin 2026Lire des livres. Regarder des vidéos. Réfléchir à votre passé.
Pourtant, quelque chose continue de vous freiner.
Les mĂȘmes Ă©motions reviennent.
Les mĂȘmes peurs rĂ©apparaissent.
Les mĂȘmes situations se rĂ©pĂštent.
Ce nâest pas un manque de volontĂ©.
Câest souvent un mal-ĂȘtre intĂ©rieur qui agit en silence et influence vos choix, vos rĂ©actions et votre maniĂšre de vivre.
Dans ce livre, je vous aide à comprendre les mécanismes invisibles qui entretiennent votre souffrance afin de commencer à vous en libérer durablement.
Que va obtenir le lecteur ?
à travers ce guide, vous découvrirez :
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Pourquoi moi ?
Pendant des annĂ©es, la vie mâa confrontĂ© aux Ă©motions humaines sous leurs formes les plus profondes.
Jâai appris Ă Ă©couter ce qui se cache derriĂšre les mots, derriĂšre les comportements et derriĂšre la souffrance.
READ PUISSANCE INTĂRIEUREDepuis 2018, jâaccompagne des personnes grĂące Ă ma mĂ©thode basĂ©e sur lâĂ©coute profonde et la conversation hypnotique.
Mon objectif nâest pas de vous donner des solutions toutes faites.
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Ce livre est le fruit de cette expérience et de cette compréhension du fonctionnement émotionnel.
Passez Ă lâaction
Chaque jour passĂ© Ă ignorer son mal-ĂȘtre est un jour oĂč il continue dâinfluencer sa vie.
La question nâest pas de savoir si vous mĂ©ritez dâaller mieux.
La question est : combien de temps encore ĂȘtes-vous prĂȘt Ă laisser vos blocages dĂ©cider Ă votre place ?
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