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Parable Of The Sower - Sequences

We first begin by looking at the scripture, particularly the interpretation of the parable of the sower.

-- Click To Expand/Collapse Bible Verses -- Matt ch13:v3-9
Mat 13:3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;
Mat 13:4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:
Mat 13:5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:
Mat 13:6 And when the sun was up, they were scorched; and because they had no root, they withered away.
Mat 13:7 And some fell among thorns; and the thorns sprung up, and choked them:
Mat 13:8 But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold.
Mat 13:9 Who hath ears to hear, let him hear.

-- Click To Expand/Collapse Bible Verses -- Matt ch13:v18-23
Mat 13:18 Hear ye therefore the parable of the sower.
Mat 13:19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.
Mat 13:20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;
Mat 13:21 Yet hath he not root in himself, but endureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
Mat 13:22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
Mat 13:23 But he that received seed into the good ground is he that heareth the word, and understandeth it ; which also beareth fruit, and bringeth forth, some a hundredfold some sixty, some thirty.

We will use "p" to represent a set of perfections, "q" to represent a set of virtues, and "x" to represent prior assumptions

  • (i) Then we may imagine the one which received seed by the wayside to be like the sequence
    (x = ¬L(G)&p, L(p), ... ,L(p)&p1&p2..)
  • (ii) And then He which received as seed into stony places
    (x = L(G)&q,...,L(q),...,L(X&q1&q2&q3)&p1&p2,.., ¬L(G)...)
  • (iii) He receiving seed as choked by thorns as
    (L(G), L(G)&p1&p2,... ¬L(G)...)
  • (iv) But He receiving into good ground
    (L(G), L(G)&q&p&¬p,... , L(G)&q1&q2&q3,...)

Why?
(i) The sequence starts with a lack of understanding of the perfection of God. On hearing but not understanding the word L(G), (here actually written as ¬L(G)&p) The hearer assumes that God must act perfectly to them with some perceived positive property p. Then God is perceived to be at a lack of liberty and God becomes nothing more than an empty expectation of positive properties in p1, p2 etc. Since we may indeed have (over correct virtues) pos(p1)<=>¬pos(p2) the expectation of p1&p2 together becomes enough to state ¬L(G), and the wicked one has stolen away that which was sown.

(ii) Likewise God is accepted but on the basis of only some virtues, "q". but in this case instead of having "Deepness of earth" - a full description of God's character we do not have every virtue but the hearer assumes only a subset of those of G in "q". Then, when right and wrong in pos(p1)<=>¬pos(p2) conflict, and there is no virtue to hold to to make sense of such in tribulation: Then, the believer being in conflict with his own perception of God (through incomplete knowledge) leads to him being "offended" and the result is the expectation that God is not consistent.

(iii) Likewise God is accepted with a subset of virtues (we may assume complete but for L(G)) but numerous G v p statements are such that the requirements of this life in expectation of some pos(p1)<=>¬pos(p2) together as in p1&p2 etc private some properly held virtues in G and the result is that God is made into another God - His liberty L(G) is "strangled" and becomes of another God with a different set of promises L(X). Then, the believer is not able to consistently spread L(G). He has become unfruitful and does not hold L(G), therefore he is as one whom holds ¬L(G) not having the same gospel.

(iv) Lastly L(G) is sown and is received into the deepness of earth given by scripture - as testifying to God's character and promises. Positive properties are considered only in terms of virtues - there arise no G v p statements. Thus p is accepted as equally as ¬p, (denoted p&¬p here)

We could consider L(G) to be completely absorptive of statements of virtue, So that (ii) (iii) and (iv) become the sequences:

(II) (L(G)&q, L(q), ... ,L(q&q1&q2&...)&p1&p2,...,¬L(G)) given pos(p1)<=>¬pos(p2)

(III) (L(G), L(G)&p1&p2,..., ¬L(G)...) given pos(p1)<=>¬pos(p2)

(IV) (L(G), L(G)&p&¬p,... , L(G),...)


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