The Renewed Mind and How to Have It | Desiring God

What does it mean to renew the mind?

it is a process of shedding the old outer covering and putting on the new. This takes place in the 'spirit of our mind'. ... As we come to know Him, our minds are renewed in accordance to that knowledge of Him. In Romans 12: 2 Paul speaks of 'proving' what is that good, acceptable and perfect will of God.

What does being renewed in the spirit of your mind mean?

There is renewal. But being renewed in the spirit of our mind is not a one time act of renewal as when we are born again. This word means that from the time we repent we put on the new man (Eph 4:24), from that time continuing through the rest of our life we are being renewed.

What does it mean to be transformed by the renewing of the mind?

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:1–2).

The phrase “the mercies of God” refers to all of what has preceded chapters 1—11. The exhortation that Paul presents is that since we have been the gracious recipients of God’s great mercies, we are to be “living sacrifices” to God. How do we do this? We are living sacrifices to God by not conforming to this world, but by being transformed by the renewal of our minds.

This exhortation really serves as a summary statement of all that follows. A living sacrifice to God is one who does not conform, but is transformed. We are not to be conformed to this world. Paul is using the word world here to refer to the spirit of the age. In other words, world refers to the popular worldview that rejects God and His revelation. As unbelievers, we are naturally conformed to the world (Ephesians 2:1–3). As believers, we are no longer conformed to this world because we no longer belong to the spirit of this age. We have been translated rather than continuing to conform to this world; we are to be transformed by having our minds renewed.

It is interesting to note that Paul says that we must be transformed by the renewing of our “minds.” The mind is the key to the Christian life. The reason why non-Christians do not respond to Christian truth is that they cannot discern spiritual truth (1 Corinthians 2:14). The gospel is a call for the unbeliever to repent of his sin and embrace Christ by faith. The Greek word translated “repentance” carries the notion of a change of mind. Our thinking must be changed (transformed) from old, ungodly ways of thinking into new, godly ways of thinking. What we know in our minds to be true forms a conviction in our hearts of that truth, and that conviction in our hearts translates into action. Therefore, we must first renew our minds.

The only way to replace the error of the world’s way of thinking is to replace it with God’s truth, and the only infallible source of God’s truth is His revealed Word, the Bible. Transformation through renewed minds comes as believers expose themselves to God’s Word through the faithful exposition of it each week in church, personal Bible study, and group Bible study. A solid church that believes in preaching the Word, reading the Word, and singing the Word is invaluable in helping us renew our minds.

There are no shortcuts. There is no magical formula for renewing our minds. We must fill our minds with God’s Word. As Jesus prayed to the Father, “Sanctify them in the truth; your word is truth” (John 17:17).

Renewal of the mind from a yoga perspective

Spirituality is the search, practice and experience through which one carries out the necessary transformation on himself in order to have access to the truth. In this regard we can call spirituality a set of looking, exercises, renunciation, and conversion of looking at modifications of our existence which are not for knowledge, but for one’s very being. It is the price to be paid for access to truth.

Spirituality is then an entire set of disciplines which is the price to be paid for truth.

Spirituality postulates that truth is never given to us by right. It further postulates that that we do not have the right to access of the truth neither is it not capable of having access to the truth.

It postulates, that truth is not given to us by a simple act of knowledge. It postulates for us to have the right of access to the truth, we must be changed, transformed, shifted and become to some extend different from what he was. The truth is only give to us at a price that brings us to closer to the realization of our true nature., for without this realization, we cannot know the truth.

In short no spiritual conversion, no access to truth.

If the Self of us is to be known as all peace and wholeness, there needs to be a peaceful mind.

The mind entertains aimless desires and for this reason is restless. The mind needs to become like the Self. 

The four pre-requisitions for knowing God are:

Discrimination between the eternal and the non eternal

Dispassion for the fruits of one’s labor

Control of mind and senses

A burning desire to know God

We also need to see this world clearly for what it is.

How can I overcome the fear of death?

Even the most secure, devout believer can have occasions when he fears death. It is hard-wired into our systems to avoid death. And death was not an original part of God’s plan for His creation. We were made to be whole and holy, living in paradise in communion with Him. The introduction of death was a necessary response to the admittance of sin into the world. It is a grace that we die. If we didn’t, we would have to live in a sinful world for all eternity.

Knowing that in your head doesn’t necessarily counteract the visceral reaction to the thought of your own mortality. The fragility of our physical bodies and the sudden cessation of life are violent reminders of our lack of control in a large, dangerous world. We do have a great hope, that He who is in us is greater than he who is in the world (1 John 4:4). And He did go to prepare a place for us so that we can join Him (John 14:2). But it might help to consider the more immediate, practical considerations we’re faced with.

Beginning with, what is the actual fear? There are several aspects of death that can potentially cause fear. Fortunately, God has an answer for each of them.

Fear of the unknown

What exactly does it feel like to die? What can you see as your life leaves your physical body? How will it come about? Is it anything like people have reported—a bright light? A group of relatives?

No one knows for certain what it feels like, but the Bible does describe what happens. Second Corinthians 5:6–8 and Philippians 1:23 say that when we leave our body, we are at home with the Lord. What a reassuring thought! We will stay in this state until Christ comes and resurrects the believers (1 Corinthians 15:20–22; 6:14) when we will be given a new, glorified body.

Fear of loss of control

By the time humans reach adulthood, they have a pretty good idea how to interact with the world around them. They know how to find what they need, get to where they want to be, and interact with others in a way that fulfills their intent.

Many though, even those who profess a trust in God, are so fearful of not getting what they need that they feel they have no choice but to manipulate their surroundings and the people around them to their benefit. We have all met men and women who abuse and grasp out of fear. They don’t trust God needs, so they take 

needs, so they take care of things themselves. They don’t trust others to give them consideration, so they demand what they think they need.

How much more they must fear the loss of control upon their deaths. As Jesus said to Peter, describing how he would die, “Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go” (John 21:18). Before Peter got this warning, he denied Jesus out of fear. Directly after the warning, he reacted by demanding to know how John was going to die. But after Jesus returned to heaven, Peter took the gift of the Holy Spirit and became a new person—one whose passion for Christ’s message far out-stripped his need to control his surroundings (Acts 5:17–42). The Holy Spirit alone gave him the strength to face whatever challenges he might face.

Fear for those left behind

The Christian view of death is “separation.” Ultimate death is separation from God. With physical death, we will be separated from our loved ones on Earth for a time. If they are also Christians, we know that the separation will be a short blink of an eye compared to the eternity we’ll spend with them in heaven. If they are not Christians, that will not be the case. Our commission, then, becomes to use this time together to talk to them about where they will go when they die. Ultimately, however, the decision rests with them. Just as God gives them the room to choose, we must also.

Fear of the act of dying

Few of us know how we will die. Quick and painless, in our sleep, a long, drawn-out illness—the mystery of it, the inability to prepare, can be frightening. If we do know, if we’ve been diagnosed with a terminal illness, it can still be scary.

But it is only a moment. A moment nearly everyone has gone through or will go through. And, when that moment is over, we can claim Philippians 3:20–21: “But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.”

Often, being informed and actively participating can help assuage fear. You can take steps to prepare yourself and those around you.

Overcoming the fear of death — Practical steps

Many people believe they shouldn’t die because they have too much to live for. Often, this means they have responsibilities and unfinished business that wouldn’t be taken care of if they were gone. But having people and things you are responsible for won’t keep you from dying if it’s your time. Doing what you can to make sure they’re seen to can alleviate fear.

If you have a business or children or other dependents, consider their care. Decide who will take over your role and work with that person to come up with a plan. Look into a will or a trust. Make sure all of your necessary paperwork is organized and easy to find. Reconcile broken relationships before you’re unable to. But don’t live for dying. There’s a difference between taking reasonable steps and obsessing.

Overcoming the fear of death — Physical steps

If you have strong feelings about what you want to happen to you should you become incapacitated, express them now. It’s entirely possible that during the course of an illness or injury, you’ll lose control over the situation and be unable to make your wishes known. Get a living will. Let those closest to you know what you want—or at least tell them where it’s written down. Choose someone you trust to be authorized to make decisions for you should you become unable.

Overcoming the fear of death — Spiritual steps

These are all steps to keep up responsibilities or maintain a measure of control in the worldly realm, but they don’t get to the meat of the matter. The most important thing to remember regarding death is the truth about life. You love your family and care for them, but God loves them more. You may worry about your earthly legacy, but God’s more concerned with a kingdom perspective. All the paperwork in the world won’t bring the peace of mind of one simple action: abide.

In the middle of living this life, with these people, in this world, it’s difficult to keep in mind that this is just a temporary condition, and not a very good one at that. First John 2:15–17 says, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever.” How we remember this is by abiding (1 John 2:24). Staying in the truth of His Word, believing what He says about us and the world around us, will give us the proper perspective regarding this life and the one we will receive.

When we are able to keep that kingdom perspective, we’ll be able to fulfill 1 John 3:1–2: “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him. Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.” It will be so evident that we do not belong in this world that others will see it, too. We will so take ownership of our position as children of God that we will actively seek the day we can be like Christ and see Him as He is.

The meaning of Yoga according to Patanjali

Yoga is the experience of oneness, or union with the all of all or God.

Patanjali states in his Yoga Sutras 1.2., in order to experience Union with the One or God, we must modify the fluctuations which normally occur in our mind, in Sanskrit, chitta vritti nirodha.

Let’s take a closer look at its meaning.

    YOGA = to yoke, to join, to unite

    CHITTA = consciousness

    VRITTI = fluctuations

    NIRODAH = cessation" or "removal

Note: The controlled mind should not be confused with suppressed thoughts. The thoughts and emotions remain, but in deep meditation, the mind becomes still and one-pointed. This mastery of deep stillness is called nirodha.

The fluctuations that occur in our mind refers to desires, aversions, attachments, ignorance and the ego's sense of “I” and “me” and “mine”.

By identifying with the fluctuations of the mind, life becomes like a roller coaster ride of madness.

Then what is our solution?

One way to get free of attachment of the fluctuations is to cultivate the witness consciousness, to become a neutral observer of our thought and actions. The witness in us is simple awareness, the part of us that is aware of everything — just noticing, watching, not judging, just being present, it is being here now. 

What is the Christian view of yoga?

For many Christians in the West who don't understand the history behind it, yoga is simply a means of physical exercise and strengthening and improving flexibility of the muscles. However, the philosophy behind yoga is much more than physically improving oneself. It is an ancient practice derived from India, believed to be the path to spiritual growth and enlightenment.

The word yoga means "union," and the goal is to unite one's transitory (temporary) self with the infinite Brahman, the Hindu concept of "God." This god is not a literal being, but is an impersonal spiritual substance that is one with nature and the cosmos. This view is called "pantheism," the belief that everything is God and that reality consists only of the universe and nature. Because everything is God, the yoga philosophy makes no distinction between man and God.

Hatha yoga is the aspect of yoga that focuses on the physical body through special postures, breathing exercises, and concentration or meditation. It is a means to prepare the body for the spiritual exercises, with fewer obstacles, in order to achieve enlightenment. The practice of yoga is based on the belief that man and God are one. It is little more than self-worship disguised as high-level spirituality.

The question becomes, is it possible for a Christian to isolate the physical aspects of yoga as simply a method of exercise, without incorporating the spirituality or philosophy behind it? Yoga originated with a blatantly anti-Christian philosophy, and that philosophy has not changed. It teaches one to focus on oneself instead of on the one true God. It encourages its participants to seek the answers to life's difficult questions within their own consciousness instead of in the Word of God. It also leaves one open to deception from God's enemy, who searches for victims whom he can turn away from God (1 Peter 5:8).

1 Peter 5:8 (NIV)

8 Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour.

Whatever we do should be done for God's glory (1 Corinthians 10:31), and we would be wise to heed the words of the apostle Paul: "Fix your thoughts on what is true and honorable and right. Think about things that are pure and lovely and admirable. Think about things that are excellent and worthy of praise" (Philippians 4:8, NLT). A Christian should exercise caution and pray for discernment regarding involvement in yoga.

The Christian Claim about yoga:

It teaches one to focus on oneself instead of on the one true God. It encourages its participants to seek the answers to life's difficult questions within their own consciousness instead of in the Word of God. It also leaves one open to deception from God's enemy, who searches for victims whom he can turn away from God.

Response: Yoga which has its roots in the Vedas is all about union with God. In fact the word yoga denotes union.

Yoga stems from the Vedas - the Indian holy texts that were composed from around 1900 BC. The "eight limbs" of yoga are practiced as posture, breathing, meditation and correct living.

It becomes apparent, that Christianity is ever so ready to export its teachings throughout the world, but refuses to give the same acceptance to other religions. In fact because many of these teachings pre-date Christianity, Christians label them pagan teachings.

The great difference between Hinduism and the Abrahamic religions are: Monotheism in Abrahamic religions represents the denial of gods in God, while the monotheism of Hinduism represents the affirmation of gods in God. Failure to recognize this tempts the followers of Abrahamic religions into branding Hinduism as pagan.

What is Vedanta?

The Ramakrishna-Vivekananda Center of New York bases its teachings on the system of Vedanta, especially as explained by Sri Ramakrishna (1836-1886) and his disciple Swami Vivekananda (1863-1902) and demonstrated in their lives. Vedanta is the philosophy that has evolved from the teachings of the Vedas, which are a collection of ancient Indian scriptures -- the world's oldest religious writings.

    According to the Vedas, ultimate reality is all-pervading, uncreated, self-luminous eternal spirit, the final cause of the universe, the power behind all tangible forces, the consciousness that animates all conscious beings. This is the central philosophy of the Vedantist, and his religion consists of meditation on this spirit and prayer for the guidance of his intellect along the path of virtue and righteousness.

    From the philosophical standpoint, Vedanta is non-dualistic, and from the religious standpoint, monotheistic. The Vedanta philosophy asserts the essential non-duality of God, soul and universe, the apparent distinctions being created by names and forms which, from the standpoint of ultimate reality, do not exist. Vedanta accepts all religions as true and regards the various deities of the different faiths as diverse manifestations of the one God.

    According to Vedanta, religion is experience and not mere acceptance of certain time-honored dogmas or creeds. To know God is to become like God. We may quote scripture, engage in rituals, perform social service, or pray with regularity, but unless we realize the Divine spirit in our hearts, we are still phenomenal beings, victims of the reparative existence. One can experience God as tangibly 'as a fruit lying on the palm of one's hand,' which means that in this very life we can suppress our lower nature, manifest our higher nature, and become perfect. Through the experience of God, one's doubts disappear and the 'knots of the heart are cut asunder.' By ridding himself of the desires clinging to his heart, a mortal becomes immortal in this very body. That the attainment of immortality is not the prerogative of a chosen few but the birthright of all is the conviction of every follower of Vedanta.

    Vedanta asserts that Truth is universal and all humankind and all existence are one. It teaches the unity of Godhead, or ultimate Reality, and accepts every faith as a valid means for its own followers to realize the Truth. The four cardinal principles of Vedanta may be summed up as follows: the non-duality of the Godhead, the divinity of the soul, the unity of existence and the harmony of religions. On these four principles the faith of the Vedantist is based.

    The essential teachings of Vedanta, as stated by Swami Vivekananda are: "Each soul is potentially divine, the goal is to manifest this divinity within by controlling nature: external and internal. Do this either by work, or worship, or psychic control, or philosophy -- by one, or more, or all these -- and be free. This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details."

Yoga an Overview

The purpose of this overview is to give the reader an opportunity to decide whether to embrace the Christian view on yoga or the actual teachings of yoga.

When making this comparison, please keep in mind that:

Christianity teaches that the only way to God is to repent of one’s imperfections (sins) and accepting Jesus Christ who died for our sins as one’s Lord and Savior.                                       

Jesus Christ provides a relationship with the Father and eternal life through His death on the cross and resurrection (Rom. 5:10).

Yoga claims that moksha or liberation can be obtained through self effort by performs the necessary steps that lead to Self or Soul realization. Paramahansa Yogananda’s  definition of Self realization: “Self-realization is the knowing in all parts of body, mind, and soul that you are now in possession of the kingdom of God; that you do not have to pray that it come to you: that God's omnipresence is your omnipresence; and that all that you need to do is improve your knowing.”

What is the real meaning of Yoga?

Yoga is a discipline to improve or develop one’s inherent power in a balanced manner. It offers the means to attain complete Self-Realization. The literal meaning of the Sanskrit word Yoga is ’Yoke’. Yoga can therefore be defined as a means of uniting the individual spirit with the universal spirit of God.

According to Patanjali, Yoga is the suppression of modifications of the mind.

Who was Patanjali?

Wikipedia - Patanjali was a sage in Hinduism, thought to be the author of a number of Sanskrit works. The greatest of these are the Yoga Sutras, a classical yoga text. There is doubt as to whether the sage Patanjali is the author of all the works attributed to him as there are a number of known historical authors of the same name. A great deal of scholarship has been devoted over the last century to the issue of the historicity or identity of this author or these authors.

Patanjali’s definition of yoga:

Yogas chitta vritti nirodha, it means that yoga is for the purpose of removing the fluctuations which normally occur in the mind.

Yoga is of four primary types:

Karma Yoga, Yoga of Action,

Bhakti Yoga, the path of devotion and love for God and for the whole of creation - animals, as well as humans, and all of nature.

Jnana Yoga, the science of God Realization, a step by step means of reuniting the soul with Spirit, man with his Creator.

Rajas Yoga or eightfold path, the path of prayer and meditation, as described by the sage, Patanjali, in the Yoga Sutras as the eightfold path, or the eight limbs of yoga:

1.     Yama - Non-violence, truthfulness, chastity, non-stealing and detachment to worldly pleasures

2.     Niyama - Purity, contentment, austerity, self-study

3.     Asana - Yoga postures

4.     Pranayama - Breathing techniques, control of prana

5.     Pratyahara - Withdrawal of senses

6.     Dharana - Concentration

7.     Dhyana - Meditation

8.     Samadhi - Super conscious state, enlightenment.

History of Kriya Yoga

Wikipedia - Kriya Yoga is described by its practitioners as the ancient Yoga system revived in modern times by Mahavatar Babaji through his disciple Lahiri Mahasaya, c. 1861. Kriya Yoga was brought to international awareness by Paramahansa Yogananda's book Autobiography of a Yogi and through Yogananda's introductions of the practice to the west from 1920. Kriya Yoga is the "Yoga of Action".

According to Yogananda the ancient Yogic text the Yoga Sutras of Patanjali, contains a description of Kriya Yoga in the second chapter II.49: "Liberation can be attained by that pranayama (breathing technique) which is accomplished by disjoining the course of inspiration and expiration."

The Kriya yoga system consists of a number of levels of pranayama, mantra, and mudra based on techniques intended to rapidly accelerate spiritual development and engender a profound state of tranquility and God-communion. Yogananda attributes his description of Kriya Yoga to his lineage of gurus, Sri Yukteswar Giri, Lahiri Mahasaya, and Mahavatar Babaji. The latter is reported to have introduced the concept as essentially identical to the Raja Yoga of Patanjali and the concept of Yoga as described in the Bhagavad Gita.

Kriya Yoga was introduced to the West by Paramahansa Yogananda. However it is claimed that, long before Yogananda was born, a saint named Babaji lived in the Himalayas. One day, Jesus appeared to him, and told him that although Jesus' followers still do good works, they have forgotten how to commune with him inwardly in meditation. Jesus told Babaji to send someone to the West to remind his people that the goal of life is to become one with God through inner communion. That person was to be Yogananda.

Kriya Yoga is a meditation technique that quickly accelerates one’s spiritual growth. It teaches “Self-realization “a knowing - in body, mind, and soul – that we are one with omnipresence of God. All we have to do is improve our knowing.

“Kriya,” he wrote, “is the easiest, most effective, and most scientific avenue of approach to the Infinite. In contrast to the slow, uncertain theological path to God,

Kriya can still be learned from Ananda Sangha   530-478-7560, Ananda Sangha
14618 Tyler Foote Rd. Nevada City, CA 95959 and other groups. Kriya Yoga and represents an entire way of life.

Yoga is the stilling of the mind until it rests in a state of total and utter tranquility, so that one experiences life as it is: as Reality.

Through the practice of Yoga, one experiences life through the clearest of lenses, lenses not colored by thoughts of good or bad, or mine or yours. When the fluctuations of the mind are totally removed, we are at one with everything and all that is.

St. Paul knew Kriya Yoga, or a technique very similar to it, by which he could switch life currents to and from the senses. He was therefore able to say: “Verily, I protest by our rejoicing which I have in Christ, I die daily.” 1 Corinthians 15:31,

By daily withdrawing his bodily life force, he united it by yoga union with the rejoicing (eternal bliss) of the Christ consciousness. In that felicitous state, he was consciously aware of being dead to the delusive sensory world of maya (the world is not what it appears to be, it is illusive).

“All the greatest and most important problems are fundamentally unsolvable. They can never be solved, but only outgrown. This out growing proves on further investigation to be a new level of consciousness. Some higher or wider interest appears on the horizon, and the unsolvable problem loses its urgency, fades out when confronted with a new and stronger life urge.” Carl Jung.

Yogananda's gospel, however, originated not in the Bible, but in Vedanta. Although he used the English word Bliss instead of the Sanskrit word ananda, he argued that Bliss was the goal of life (which, for him, was identical to the experience of God), that the search for Bliss could be achieved only by destroying desire and attachment, and that behavior is shaped by innate tendencies known as samskaras (fluctuations that ordinarily occur of the mind). Although he avoided use of the word prāna or pranayama, he prescribed specific techniques for “the control, regulation and turning back of the life-force to transcend the body and mind and know the ‘Self’ in its native State.

His use of Christian language reflected his effort to present a faith through which all other religions found their true meaning. He explicated the “one truth” underlying all religions, explaining “that unless we know our self as spirit, as the fountain-head of Bliss, separate from Body and mind, our existence is devoid of meaning; our life is akin to that of a brute. We can know God only by knowing ourselves, for our natures is similar to His. Man has been created after the image of God. If the methods suggested are correctly practiced, we will know ourselves to be Blissful spirit and in it one will feel God.

Did early Christians change Christ’s message?

The Jewish people, at the time of Christ, had arrived at a crossroads. In their decision to live by high principles, the Jews, as a people, were far ahead of most peoples of their time. They had taken the next step, also, of recognizing that living for God is the highest principle. They had chosen God, and for this reason, as the Bible states, God chose them.

The most important step on the spiritual path, however, is to make oneself receptive to divine guidance. The next step for the Jewish people would have been to welcome practical spiritual guidance ,  not only through written laws, but through enlightened masters like Jesus Christ who themselves were in tune with God’s will.

Jesus came to teach the Jewish people the true meaning of freedom: not liberation from outer slavery such as they’d endured in Egypt and in Babylon, and were enduring to a lesser degree under Roman rule, but freedom from the tyranny of delusion: from material desires and attachments, from the demands of an arrogant and self-affirming ego. He came to help them understand that their original “contract” with God was primarily inward. Inner communion with God was the essence of Jesus Christ’s message and was recognized as such by spiritually-minded Jews.

The challenge the Jewish people faced was to awaken to God’s love by accepting the guidance of Jesus Christ, an enlightened master, and through that love, to enter into communion with God. But for this next step the Jews, as a people, were not ready.

The early Christians and the Greco-Roman world

Jesus, not surprisingly, was opposed by the narrowly orthodox Jews of his day – the pedants and the prelates who, enclosed in high walls of dogmatism, condemned his fresh perception of truth, inspired as it was from within. The orthodox Jews’ rejection of Jesus had the effect of pushing his followers out into the Greco-Roman world, where the overall approach to life was radically different from the more-or-less unsystematic teachings of Jesus Christ.

In the Greco-Roman world, institutionalism had already been developed to a fine art. As Christianity entered into that world, the early church leaders thought it necessary to adapt Christ’s message to that culture,  for most of them, the only culture they knew. They therefore perceived a need to get organized, and to encase Christ’s teachings in a formal structure, under strict administrative control.

As Christianity became absorbed by the Greco-Roman world, it adopted the rigid disciplines of Greek reasoning to bolster the teachings it was formulating, and shunned the more fluid perceptions that come with soul-intuition. Slowly there emerged an authoritarian Church, centralized and all-powerful. As soon as the Church was in a position to do so, it declared a need for fixed definitions, that is to say, dogmas to protect Christ’s teachings from numerous ideological assaults. Dogmatic definitions offered a safe and easy way of “refuting” error.