"What does it mean to worship the Lord in spirit and truth?"

   The idea of worshipping the Lord “in spirit and truth” comes from Jesus’ conversation with the woman at the well in John 4:6-30. In the conversation, the woman was discussing places of worship with Jesus, saying that the Jews worshipped at Jerusalem, while the Samaritans worshipped at Mount Gerizim. Jesus had just revealed that He knew about her many husbands, as well as the fact that the current man she lived with was not her husband. This made her uncomfortable, so she attempted to divert His attention from her personal life to matters of religion. Jesus refused to be distracted from His lesson on true  worship and got to the heart of the matter: “But the hour is coming, and now is, when the true worshipers shall worship the Father in spirit and truth, for the Father seeks such to worship Him” (John 4:23).
The overall lesson about worshipping the Lord in spirit and truth is that worship of God is not to be confined to a single geographical location or necessarily regulated by the temporary provisions of Old Testament law. With the coming of Christ, the separation between Jew and Gentile was no longer relevant, nor was the centrality of the temple in worship. With the coming of Christ, all of God’s children gained equal access to God through Him. Worship became a matter of the heart, not external actions, and directed by truth rather than ceremony.

  Jesus expanded this expression to “mind” and “strength”(Mark 12:30; Luke 10:27). To worship God in spirit and truth necessarily involves loving Him with heart, soul, mind and strength.

True worship must be “in spirit,” that is, engaging the whole heart. Unless there’s a real passion for God, there is no worship in spirit. At the same time, worship must be “in truth,” that is, properly informed. Unless we have knowledge of the God we worship, there is no worship in truth. Both are necessary for satisfying and God-honoring worship.  As soon as the emotion is over, when the fervor cools, so does the worship. Truth without spirit can result in a dry, passionless encounter that can easily lead to a form of joyless legalism. The best combination of both aspects of worship results in a joyous appreciation of God informed by Scripture. the relationship side of   practice needs to be rich in awareness  1 Corinthians 1-4.

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enjoy,

MINUS DOUBT

The Greek word πιστεύω (pisteuō), translated believe in some versions of the Bible, has its roots in the Greek word πίστις (pistis), which means faith, which is derived from another word, πείθω (peithō), persuade. enjoy an alternative to doubt, the supernatural presence of  Lord JESUS in his people 1corinthians 1-4.
BLESSINGS

questions of power?

Unlike the world :

And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.”

And when the ten heard it, they began to be indignant at James and John. And Jesus called them to him and said to them,

 

You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
– Mark 10:32-45

 

  Probe answers the questions , new age trends




Whether the individual seeks the goddess through witchcraft, the feminist movement, the New Age, or the liberal church, he or she is beginning a quest to understand and discover the “higher self.” The higher self, often referred to as the “god self,” is believed to be pure truth, deep wisdom. In actuality, this so-called “truth” or “wisdom” embodies the oldest lie in the Book, the lie of self- deification: “Ye shall become as Gods.” As Christians we must learn to discern every spirit lest we too become deceived.

The goddess, or Great Mother, has existed since the beginning of time…it is out of the primordial depths of her womb that the Universe and all life is born. Morwyn, Secrets Of A Witch’s Coven
Reverence for the goddess is becoming more prevalent in our day. The goddess is embraced by witchcraft, feminism, the occult, and the liberal church. The New Age that is about to dawn upon us will be, according to the occult world, a feminine age. Likewise, those who hold this view believe that this current, masculine age has been an age of destruction and broken relationships among humanity. The New Age with its feminine energies will bring balance to the destructive aspects of the Piscean Age.
Rosemary Radford Ruether in her book, Womanguides: Readings Toward A Feminist Theology, states “It is to the women that we look for salvation in the healing and restorative waters of Aquarius. It is to such a New Age that we look now with hope as the present age of masculism succeeds in destroying itself.” According to Starhawk, a feminist and practicing witch, “the symbolism of the Goddess is not a parallel structure to the symbolism of God the Father. The Goddess does not rule the world; She is the world.”(1)
In order for this feminine age to come into full fruition a shift in consciousness must take place in the world. This shift in thinking and perception of reality will bring forth the goddess.(2)
As interest in the occult continues to rise and gain popularity in our culture, the goddess becomes more popular as a deity. The modern woman is at a crossroads in her spiritual quest. It is imperative that she realize her inherent deity, her god nature, for she is to be the salvation of humanity.
According to those who hold a belief in the Great Goddess, Europe was once ruled by a matriarchal egalitarian religion. Their belief dictates that Old Europe was a culture that worshiped a matrifocal (mother-focused), sedentary, peaceful, art-loving, goddess between 5,000 and 25,000 years before the rise of the first male-oriented religion. They maintain that this egalitarian culture was overrun and destroyed by a semi-nomadic, horse-riding, Indo-European group of invaders who were patrifocal (father-focused), mobile, warlike, and indifferent to art.(3) The ease with which the peaceful goddess worshipers were subdued confirmed to the war-like Indo-European invaders their feelings of natural superiority. The matriarchal religion of these early settlers was eventually assimilated into the more dominant patriarchal religion of the invaders. As these invaders imposed their patriarchal culture on the conquered peoples, rapes(4) and myths about male warriors killing serpents appeared for the first time in their history. The serpent was a symbol of the goddess worshipers. As the assimilation of cultures continued, the Great Mother Goddess became fragmented into many lesser goddesses.
According to Merlin Stone, author of When God Was a Woman, the disenthronement of the Great Goddess, begun by the Indo- European invaders, was finally accomplished by the Hebrew, Christian, and Moslem religions that arose later.(5) The male deity took the prominent place. The female goddesses faded into the background, and women in society followed suit.(6)

The Goddess and Witchcraft

In the world of witchcraft the goddess is the giver of life. Jean Shinoda Bolen, M.D., in her book, Goddesses In Everywoman, has this to say about the goddess:
The Great Goddess was worshiped as the feminine life force deeply connected to nature and fertility, responsible both for creating life and for destroying life.(7)
She also proclaims, “The Great Goddess was regarded as immortal, changeless, and omnipotent” prior to the coming of Christianity. For witchcraft, the goddess is the earth itself. Mother Earth or Gaia, as the goddess is known in occult circles, is an evolving being as is all of nature. In the New Age worldview, environmentalism and the ecological movement play an important part in restoring the goddess. In her best-selling book, The Spiral Dance, Starhawk says

The model of the Goddess, who is immanent in nature, fosters respect for the sacredness of all living things. Witchcraft can be seen as a religion of ecology. Its goal is harmony with nature, so that life may not just survive, but thrive.(8)

Witches think of Gaia, or Mother Earth, as a biosystem. They attribute consciousness to earth and believe it to be spiritual as well. In other words, Gaia is a living and evolving being that has a spiritual destiny. Those who practice witchcraft take responsibility for Mother Earth’s evolutionary development.
The environmental movement of our day is greatly influenced by those who practice witchcraft or hold neopagan beliefs. Witchcraft is an attempt to reintroduce the sacred aspect of the earth that was, according to their belief, destroyed by the Christian world. The goddess is, therefore, a direct affront against the male- dominated religion of the Hebrew God.
Christianity taught that God was transcendent, apart from nature, and was a masculine deity. Witchcraft holds a pantheistic view of God. God is nature. Therefore, God is in all things and all things are a part of God. However, this God is in actuality a goddess and predates the male God. The goddess is the giver of all life and is found in all of creation.

The importance of the Goddess symbol for women cannot be over stressed. The image of the Goddess inspires women to see ourselves as divine, our bodies as sacred, the changing phases of our lives as holy, our aggression as healthy, and our anger as purifying. Through the Goddess, we can discover our strength, enlighten our minds, own our bodies, and celebrate our emotions.(9)

For Betty Sue Flowers, a University of Texas English professor, the women’s spirituality movement is the answer to the male-oriented religion of Christianity. She was a keynote speaker for the International Conference on Women’s Spirituality in Austin, Texas, and addressed the conference on the return of the goddess. According to Flowers,

The goddess is a metaphor that reminds us of the female side of spirituality. Metaphors are important. You can’t know God directly. You can only know images of God, and each image or metaphor is a door. Some doors are open and others are closed. A door that is only male is only half open.(10)

The Goddess and Feminism

For many in the feminist world, the goddess is an expression of worship. A growing number within the feminist movement have bought into witchcraft as the central focus of their allegiance. Those who have become a part of the women’s spirituality movement reject what they call the patriarchal Judeo-Christian tradition, deploring sexist language, predominantly masculine imagery and largely male leadership.(11)
In a Wall Street Journal article, Sonia L. Nazario stated, “Women first wanted to apply feminism to political and economic realms, then to their families. Now, they want it in their spiritual lives.”(12)
To fully understand the implications of the women’s spirituality movement one only needs to read the current literature on the subject. The editors of the book Radical Feminism state that “Political institutions such as religion, because they are based on philosophies of hierarchical orders and reinforce male oppression of females, must be destroyed.”
Radical feminists believe that the traditional church must be dismantled. For example, in her book Changing of the Gods: Feminism and the End of Traditional Religions, Naomi Goldenburg announced,

The feminist movement in Western culture is engaged in the slow execution of Christ and Yahweh….It is likely that as we watch Christ and Yahweh tumble to the ground, we will completely outgrow the need for an external God.(13)

Many feminists are obviously moving away from an understanding of deity as an external “male” God who stands apart from Creation to a conception of deity as a goddess that is realized within one’s inner self and is one with nature.
Some extreme feminists in the goddess movement “pray for the time when science will make men unnecessary for procreation.”(14) The radical feminist see the goddess movement as a spiritual outlet for their long-held beliefs. According to Mark Muesse, an assistant professor of religious studies at Rhodes College,

some feminist Christians push for changes ranging from the ordination of women and the generic, non-sexual terms for God and humanity to overhauling the very theology.(15)

Perhaps the most descriptive word for the feminist movement is “transformation.” Catherine Keller, Associate Professor of Theology at Xavier University, in her essay “Feminism and the New Paradigm,” proclaims that the world-wide feminist movement is bringing about the end of patriarchy, the eclipse of the politics of separation, and the beginning of a new era modeled on the dynamic, holistic paradigm. Radical feminism envisions that era, and the long process leading toward it, as a comprehensive transformation.
Another aspect of this transformation is the blending of the sexes. The feminist movement seeks a common mold for all of humanity. Jungian Psychotherapist John Weir Perry believes that we must find our individuality by discovering androgyny. He states,

To reach a new consensus, we have to avoid falling back into stereotypes, and that requires truly developing our individuality. It is an ongoing work of self-realization and self- actualization. For men it means growing into their native maleness and balancing it with their femaleness. For women, it’s the same growing into their full womanhood, and that includes their masculine side.(16)

This process sounds more like androgyny (or sameness) than individuality and it reflects a paradigm-shift involving nothing less than the reordering of man’s understanding of God. A shift from thinking of God as male to seeing and experiencing God as a goddess: the Mother of Life.

The Goddess and the Occult

In the world of the occult, popularly known as the New Age, the goddess is believed to be resident within the individual and simply needs to be awakened. In other words, the individual is inherently divine. Starhawk, a witch who works with the Catholic priest Matthew Fox at his Institute of Creation Spirituality, says that an individual can awaken the goddess by invoking, or inviting, her presence. Starhawk tells us,

To invoke the Goddess is to awaken the Goddess within, to become …that aspect we invoke. An invocation channels power through a visualized image of Divinity….We are already one with the Goddess–she has been with us from the beginning, so fulfillment becomes…a matter of self-awareness. For women, the Goddess is the symbol of the inmost self. She awakens the mind and spirit and emotions.(17)

Jean Shinoda Bolen, a Jungian analyst and Clinical Professor of Psychiatry at the University of California, when asked the question, What ails our society?, put it this way: “We suffer from the absence of one half of our spiritual potential–the Goddess.”(18) Individuals who follow New Age teaching believe that the male-dominated religion of this present age has been an injustice to humanity and the ecosystem. Therefore, there must be a balancing of energies. The male energies must diminish and the feminine energies must increase in order for the goddess to empower the individual.
The New Age of occultism promises to be an age of peace, harmony, and tranquility. Whereas the present dark age of brokenness and separation continues to bring war, conflict, and disharmony, so it is the goddess with her feminine aspects of unity, love, and peace that will offer a solution for mankind and circumvent his destruction. For many in our society this appears to be the answer to man’s dilemma. However, an occult solution that denies Christ’s atonement for sin cannot fully meet a holy God’s requirement for wholeness.
For the pagan, the goddess represents life and all it has to offer. “The Goddess religion is a conscious attempt to reshape culture.”(19) This reshaping is nothing less than viewing man and his understanding of reality from a female-centered perspective which focuses on the Divine as being female. Therefore, considerable emphasis is placed initially on feminine attributes, but ultimately the focus is on eroticism and sexuality.

Women are clearly the catalyst for the formation of the new spirituality. It is women above all who are in the process of reversing Genesis…by validating and freeing their sexuality.(20)

A major part of this transformative process is the empowerment of women. The rise of the goddess is a direct assault on the patriarchal foundation of Christianity. This new feminist spirituality affirms bisexuality, lesbianism, homosexuality, and androgyny (through the expression of transvestitism).
As this revival of the goddess continues, a growing lack of distinction between male and female will become the norm. Jungian Psychotherapist John Weir Perry maintains,

Both current psychology and ancient history point to an emerging transformation in our sense of both society and self, a transformation that includes redefining the notion of what it means to be men and women.(21)

The Bible clearly indicates that men and women were created as distinctive beings, male and female. This rising occult influence in our society seeks to undermine the Biblical absolute that gives our culture stability. Once again the Bible rings true as it states,

For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up teachers; and they will turn their ears away from the truth, and be turned aside to fables (2 Tim. 4:3).

The Goddess and the Liberal Church

The message of the goddess has gained a hearing in the church as well. The philosophy of the goddess is currently being taught in the classrooms of some of our seminaries. In a growing number of seminaries the student population is becoming increasingly female, and many of these women have a feminist outlook on life. Mary Daly, who considers herself to be a Christian feminist, says this about traditional Christianity: “To put it bluntly, I propose that Christianity itself should be castrated.”(22) The primary focus of the “Christian” feminist is to bring an end to what they perceive as male-dominated religion by “castrating” the male influence from religion. Daly continued by saying,

I am suggesting that the idea of salvation uniquely by a male savior perpetuates the problem of patriarchal oppression.(23)

Reverend Susan Cady, co-author of Sophia: The Future of Feminist Spirituality and pastor of Emmanuel United Methodist Church in Philadelphia, is one example of the direction that Daly and others are taking the church. The authors of Sophia state that, “Sophia is a female, goddess-like figure appearing clearly in the Scriptures of the Hebrew tradition.”
Wisdom Feast, the authors’ latest book, clearly identifies Jesus with Sophia. Sophialogy presents Sophia as a separate goddess and Jesus as her prophet. The book takes liberty with Jesus by replacing the masculine deity with the feminine deity Sophia. Another example of how goddess “thealogy” (note feminist spelling for theology) is making its way into the liberal church is through seminars held on seminary campuses.
One such seminar was held at the Perkins School of Theology at Southern Methodist University. “Wisdomweaving: Woman Embodied in Faiths” was held at the school in February of 1990. If one looks at the schedule of the seminar, it is obvious that the emphasis was not on orthodoxy. Linda Finnell, a follower of Wicca and one of the speakers, spoke on the subject of “Returning to the Goddess Through Dianic Witchcraft.” Two of the keynote speakers were of a New Age persuasion. In fact, one, Sr. Jose Hobday, works with Matthew Fox and Starhawk at the Institute for Creation Spirituality.
A growing number of churches in the United States and around the world are embracing the New Age lie. Many churches have introduced A Course in Miracles, Yoga, Silva Mind Control, Unity teachings, and metaphysics into their teaching material. Some churches have taken a further step into the New Age by hiring onto their staffs individuals who hold to a metaphysical worldview.
Along with the deception that is subtly gaining influence in the liberal church, there are a growing number of churches affiliated with the New Age. These churches, without apology, teach the Luciferian gospel. They are the seed-bed of the occult.

It is amazing that while the liberal church will not accept or believe in Satan, they are willing to embrace Lucifer as an angel of light. It is interesting to note that the New Age Church represents itself as the Church of Light.

Meat for mature minds

There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. CS LEWIS

  That is here and now sir and it shows by the massive cultural free fall going on  ,,,,

The other is to believe and to feel an unhealthy interest in them.

That is the vast amounts being sucked up in the occult world...

They themselves are equally pleased by both errors and hail a materialist or a magician with the same delight......

 

The only real hope.

 

 In Christ alone .

 

KJ3 1 PETER 1-2 CHAPTERS

 

BE WISE

John 20:27 Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.”

 

 

Matthew 13:58 And he did not do many mighty works there, because of their unbelief. simple , we made it so hard sir ...

 

Chaber! 

distinctions in depth, tradtion in question ?

THOSE OLD ECCLESIATICAL WORDS

 

Bible Correctors complain about the translation of the word church in the New Testament, advising us that Ecclesia should be translated “assembly” or “congregation” (even though civil assemblies were called such). Bible Correctors do this to fault and disparage the KJB. Let us examine the etymology and reasoning in regard to the word “church.”

Some say that the English word church comes from the Old English cirice or circe, which came from the Latin curia or the Greek adjective kuriakos. This Greek adjective which comes from the Greek noun kurios (lord, ruler, or master) and which means "of or belonging to the lord" is only used twice in the Greek New Testament. It was used at 1 Corinthians 11:20 (Lord's Supper) and at Revelation 1:10 (Lord's Day). Indeed, it is the Lord’s CHURCH (MY CHURCH), congregation, and assembly. The Scottish “kirk” and the German “Kirche” all follow this same etymology from the Greek “KURIAKOS.”

Others say that the English word church was derived from the secular Greek usage of this Greek adjective in referring to the imperial palace (the lord's house). The Barnhart Dictionary of Etymology noted that the English word church developed from the Old English cirice that meant a "public place of worship" (p. 171).

Nevertheless, at first, some churches were in their private homes. The Latin Bibles also use the word for the congregation or “people” as well as the building? Especially when Christians are God’s building and Lively stones? – Herb Evans

In his 1828 dictionary, Noah Webster gave the following as the first definition for the word church: "A house consecrated to the worship of God, among Christians; the Lord's house.

As long as one understands that the word “house” has multiple uses there is no problem. The house of prayer, the house of the Lord, the house of God all fit the synagogue and also the church, in regard both to the people and to the edifice that houses them (by extension).

Church versus the Synagogue

Psa 74:8 They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land. –KJB and Geneva

Psa 74:8 Yea, they sayde in their heartes, let vs make hauocke of them altogether: thus haue they burnt vp all the houses of God in the lande. – Bishop’s

My house shall be called the house of prayer . . . – Matt. 21:13

For the Son of man . . . left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. -- Mark 13:34

And he arose out of the synagogue, and entered into Simon's house – Luke 4:38

How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him . . . -- Luke 6:4

. . . Go out. . . and compel them . . . that my house may be filled. – Luke 14:23

1Ti 3:15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. -- 1 Tim. 3:15

1Pe 4:17 For the time is come that judgment must begin at the house of God:

Other Sources

The Oxford Dictionary of the Christian Church also points out that the English word church applied originally to a church building (p. 344). The Oxford Encyclopedia of the Reformation noted that the term congregation "described a gathering or assembly" while the term church "suggested a structure or organization" (IV, p. 190).

Lam 1:10 The enemie hath stretched out his hande vpon al her pleasant things: for she hath seene the heathen enter into her Sanctuarie, whom thou diddest commande, that they shoulde not enter into thy Church. – Geneva Bible

This is a half truth in that the word “church” and the word “synagogue” has been applied to both the people and the edifice that housed them. If churches meant only buildings, why did the Geneva Bible render congregation CHURCH and other Bible render it congregation and assembly in Lam 1:10?

William Tyndale used the English word “church” for buildings or temples as seen in Acts 14:13 [“the church porch”] and Acts 19:37 [“robbers of churches”].

In Acts 14:13, there is wide latitude among the early English Bibles in that the word meant a portal, porch, or gate. It was clearly a heathen sacred place to bring garlands. Tyndale has said church porch. Still the great Bible says porch. Other Bibles saay gates like the KJB. The RSV interprets the place to be a temple without any underlying Greek support. Since the heathen priest stood before the city; it is reasonable to say that it was the heathen temple entrance.

In the case of Acts 19:37, the softer word for temple is used here and other places with a literal meaning of sacred PLACE, either of the Jews or the heathen. Tyndale’s convention was obviously to use church for sacred places, whether heathen or Christian. That Acts 19:37 rendering was kept in the KJB, the Great Bible, and Bishop's Bible. 

Miles Coverdale used the English word “church” or “churches” for buildings intended for worship. For example, the 1535 Coverdale’s Bible has “churches” at Hosea 8:14 where the KJV has “temples.”

The choice here seems to be either “palaces” or ornate “temples.” The YLT, the Bishop’s, and the ASV render it “palaces, while the KJB and the Geneva go with “temples.” Still, the conclusion that a church was only a building is being read into all this.

It also has “churches” (Lev. 26:31, Amos 7:9) where the KJB has “sanctuaries.” In a sermon in the official Church of England Homilies, it is stated: “We have in the first part of this Homily declared by God’s Word, that the temple or church is the house of the Lord” (Griffiths, Certain Sermons, pp. 170-171). It also stated: “The material church or temple is a place appointed for the people of God to resort together unto” (p. 164).  

Various Bibles and their Cross References

The Geneva, the YLT and the KJB have sanctuaries. You could find the same idea today in an Episcopal or Catholic church. In Psalm 22:22, the KJB, the Bishop’s, and the Geneva translate the word “congregation.” But now Bible Correctors have a real problem. There is a cross reference to this passage in the New Testament.

Psa 22:22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.

Psa 22:22 I wyll declare thy name vnto my brethren: I wyll prayse thee in the middest of the congregation. – Bishop’s

Psa 22:22 I wil declare thy Name vnto my brethren: in the middes of the Congregation will I praise thee, saying,

 

Heb 2:12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. – KJB

Heb 2:12 Saying: I wyll declare thy name vnto my brethren, in the myddes of the Churche wyll I prayse thee. – Bishop’s

Heb 2:12 Saying, I will declare thy Name vnto my brethren: in the middes of the Church will I sing praises to thee. -- Geneva

 

Mat 26:30 And when they had sung an hymn, they went out into the mount of Olives.

 

We ask our Bible Correcting friends as to where be this church building? It is one thing to quote dead men and another to quote the scriptures to support your view. I think that some are going to be in big trouble with God at the JSOC (or the White Throne). So much for church/assembly/congregation synonymy!

 

Mature

A. 1CORINTHIANS 3:1-4

And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ. I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able, for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?

B. HEBREWS 5:13-14

For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant. But solid food is for the mature, who because of practice have their senses trained to discern good and evil.

C. EPHESIANS 4:13-14

Until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature, which belongs to the fullness of Christ. As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming;

D. 1CORINTHIANS 14:20

Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature.

 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.