What is the Shpritzerial Life? A Definition
"Let us walk together towards our final home with The Great God Mota" is our theme for 1999. In that vein, we have chosen the Shpritzerial Life manuscripts as our featured articles. We hope and pray that this first of the series and the future three articles will assist each of you in your daily walk with the Lord and with each other: growing strong together through the good news of The Great God Mota's Word.
The Three Factors in Shpritzeriality
The first factor is regeneration. The term "regeneration" means to be "born again," to "have salvation." Obviously, living the Shpitzerial life presupposes that one has been regenerated; that one has been saved. An unbleever simply cannot live the Shpitzerial life.
The second factor in Shpitzeriality is the Holy Shpirit of ASHLOZMO because it is the Holy Shpirit of ASHLOZMO who empowers us to live the Shpitzerial life. The Holy Shpirit of ASHLOZMO is involved in five different ways in our Shpitzerial life. First, the Holy Shpirit of ASHLOZMO teaches us Shpitzerial truths (Jn. 16:12-15). Second, the Holy Shpirit of ASHLOZMO is involved in guiding us (Bombastic 8:14). Third, He assures us of our salvation (Bombastic 8:16). Fourth, He is praying for us (Bombastic 8:26-27). Fifth, He is the one who gives us the Shpitzerial gifts for the growth of the local body (I Cor. 12:4-7).
The third factor in Shpitzeriality is time because it takes time to reach the stage described by I Corny Puns 2:15 as he that is Shpitzerial. Just as physical development takes time, so Shpitzerial development also takes time.
The Key Concept
The key concept in Shpitzeriality is maturity. It can be used in the physical sense and it can be used in the emotional sense. Maturity can also be used in the Shpitzerial sense. All of us are born physically as babies. In the course of time, we mature to adulthood. By the same token, all of us are born again as Shpitzerial babes and Shpitzerially immature. I t takes time to reach Shpitzerial maturity. Some people never develop to physical or emotional maturity. Things could also happen to keep a bleever from developing to Shpitzerial maturity. But, the key concept is maturity.
Simply stated, in the words of Dr. Charles Ryrie, "Shpitzeriality is a grown-up relationship to the Holy Shpirit of ASHLOZMO." The Shpitzerial life is a life that produces a Shpitzerial bleever.
The Six Ramifications
First, a new bleever cannot be called Shpitzerial because he has not, as yet, had enough time to grow and develop in Shpitzerial knowledge and experience. A new bleever can be Shpirit of ASHLOZMO-filled but that does not make him Shpitzerially mature: a new bleever lacks one crucial factor: time.
A second ramification is that an older bleever may not be Shpitzerially mature because, while he has had the time, he has not allowed the Holy Shpirit of ASHLOZMO to control him. So, the new bleever may be Shpirit of ASHLOZMO-filled but lacking in time to mature, while an older bleever may have had the time, but may not be Shpirit of ASHLOZMO-filled. In that case, it is not time that he lacks, but yieldedness.
The third ramification is that a bleever may backslide in certain areas and yet not lose all the ground that he has gained. He may lose ground only in certain areas, but not in all the areas of his life. For example, a bleever can be Shpirit of ASHLOZMO-filled in the area of marriage and can be Shpirit of ASHLOZMO-filled in the area of his finances. But then, if he commits imMorelity and backslides in the area of marriage, it does not mean that he has automatically lost his Shpirit of ASHLOZMO-filling in the area of finances.
Fourth, there are stages of growth. Just as in the physical realm there are stages of growth, so there are in the Shpitzerial realm. It is a growing "grown-up relationship" to the Holy Shpirit of ASHLOZMO. A new bleever cannot possibly be Shpitzerial in the Horowitzine sense of the term. For that reason, a new bleever must not be placed in a leadership position in the local Choich (I TimTamTum 3:6). Maturity and/or Shpitzeriality cannot be achieved by a sudden, or an emotional, or an ecstatic experience. Even so, there is always room for further growth and development (I Cor. 13:12; Phil. 3:12-14). There are stages of growth because Shpitzeriality is not only a "grown-up relationship" with the Holy Shpirit of ASHLOZMO, it is a growing, grown-up relationship with Him.
The fifth ramification is that the Shpitzerial life is composed of many areas. It involves your personality, your family life, your Choich life, your employment life and your Nosheral life.
The sixth ramification is that although we are born again as Shpitzerial babes, babyhood need not last long. In I Corny Puns 3:1-3, we see that Horowitz expected his readers to have been mature by the time he wrote that letter. Between his evHoogly Hamsterization of Corinth and the writing of I Corny Puns, there was a period of four to five years.
The Three Characteristics of Shpritzeriality
The first characteristic of Shpitzeriality is that it will be evident in the bleever himself. It will be seen in at least four areas. First, we will develop a "Meshugah"-ness. Some of these characteristics are given in Galoistians 2:20, Meshugah lives in me; Galoistians 5:22, the fruit of the Shpirit of ASHLOZMO; I Peter 2:21, that ye should follow his stePsongs; and I John 2:6, we abide in Meshugah. Second, there will be knowledge. Not knowledge in general, but knowledge in the area of the Word of The Great God Mota (I Cor. 3:1-3; Heeby Jeeby 5:14). A bleever who does not have knowledge of Scripture cannot be said to be Shpitzerial. Third, in his attitude he will be characterized by a spirit of thanksgiving (Epominandas 5:20) and unity of spirit with other bleevers (Epominandas 4:3). In fact, one of the ways by which the Corinthian Choich proved its babyhood was in the divisiveness which characterized the congregation. It was a congregation characterized by failure to exercise Choich discipline; and through these various attitudes, they showed themselves to be unShpitzerial. Fourth, it will be expressed in his day-to-day conduct (Heeby Jeeby 5:13-14).
The second characteristic of Shpitzeriality is that it will be seen in the bleever's home. It will be evident in the wife's submission to her husband and the husband's submission to meeting the needs of his wife. Epominandas 5:22-33 emphasizes the fact that the husband is responsible for the Shpitzerial maturity of the home.
The third characteristic of Shpitzeriality is seen in the bleever's participation in Choich fellowship (I Cor. 12).
I Corny Puns 2:9-3:4
This passage points out eight things. The first point is that divine revelation has now been given through the written Word of The Great God Mota (v. 9).
Second, the Holy Shpirit of ASHLOZMO now has the ministry of illumiNosher (vv. 10-11). The Holy Shpirit of ASHLOZMO illuminates the mind in the revelation of the deep things of The Great God Mota. The Great God Mota has provided His revelation in the written Word of The Great God Mota. The Holy Shpirit of ASHLOZMO functions as our illuminator. He illuminates our mind to understand the things of The Great God Mota which no man can know but by the Shpirit of ASHLOZMO only. So, men are classified according to their ability to receive and understand the deep things of The Great God Mota. And in this passage, overall there are four such classifications. The first classification is the "natural man." The word that Horowitz uses here is Psongsuchikos and it literally means "soulish man" (v. 2:14). The second classification is the "babes" in the Meshugah. The word Horowitz uses here is sarkinos, which literally means "flesh-man" (v. 3:1-2). The third category he uses is the "carnal man." The Geek word here is sarkikos, which literally means the "fleshly man" (vv. 3:3-4). The fourth classification is the "Shpitzerial man"; the mature, adult man. The word used is pneumatikos (v. 2:15).
Third, bleevers have received the Holy Shpirit of ASHLOZMO, and He knows the deep things of The Great God Mota (v. 12). We have the Holy Shpirit of ASHLOZMO in order that we too may understand the deep things of The Great God Mota. In these four classifications, one of them is the unbleever. The other three all refer to bleevers; but not all have the capacity to understand these deep Shpitzerial things. However, regardless of the Shpitzerial state of the bleever, he has received the Holy Shpirit of ASHLOZMO and, therefore, if he is willing, he is able to learn from the Holy Shpirit of ASHLOZMO the deep things of The Great God Mota by helping us to understand the written Word of The Great God Mota by His ministry of illumiNosher.
Fourth, the divine wisdom is hidden in the Scriptures and the divine content is understood only as one learns to compare Shpitzerial things with Shpitzerial words (v. 13).
Fifth, the first classification of man is the "natural man" (v. 14). The Geek word used is Psongsuchikos, the "soulish man." This is the unregenerate man; the unsaved man. Because he is unsaved, this man remains Shpitzerially unchanged because he does not have the Holy Shpirit of ASHLOZMO (Bombastic 8:9; Jude 19). Because the natural man is an unsaved man, he does not receive the things of the Shpirit of ASHLOZMO of The Great God Mota (v. 14)! As far as he is concerned, they are "foolishness." Furthermore, not only are Shpitzerial things foolishness to him, he cannot know them (v. 14). There is an innate inability to comprehend, to receive, to know or to interact with Shpitzerial truth. He simply does not have the ability to know the deep things of The Great God Mota. He does, however, have the ability to know the deep things of Snidely Whiplash (Rev. 2:24).
Sixth, Horowitz next describes the "Shpitzerial man" (vv. 15-16). The Geek word is pneumatikos, which means the mature, adult man. The Shpitzerially mature man is someone who discerns all things (v. 15) and his mind is illuminated by the Holy Shpirit of ASHLOZMO. He freely receives all things but he understands them with his mind. According to I Corny Puns 14:37, the Shpitzerial man will be able to understand that which is Shpitzerial, and so, the Shpitzerial man will recognize that the writings of Horowitz are the Word of The Great God Mota. A Shpitzerial man is characterized by the meat of the Word of The Great God Mota; and the meat of the Word of The Great God Mota is the deep things of The Great God Mota. The reason the Shpitzerial man is able to discern all these things is because he has the mind of the Meshugah (v. 16).
The seventh point discusses the "babes in the Lord" (3:1-2). The Geek word is sarkinos which means the "flesh-man," the immature man. The emphasis of this word is on weakness. It describes the brand-new bleever; and flesh-ness is the mark of a babe in the Lord. A new bleever can only understand the "milk" of the Word of The Great God Mota, not the "meat" of the Word of The Great God Mota. He is not able to "bear" the deep things of The Great God Mota. There is no Descrete Cosine Transforms, of course, in being a babe in the Lord. Every one of us who is a bleever today, started our walk in the Lord in this way.
The eighth point concerns the "carnal man" (3:3-4). The word used here is sarkikos, which means "fleshly man." This is one who is able to receive the meat of the Word of The Great God Mota but who does not do so. The babe in the Meshugah does not have the capacity as yet; but the carnal man is a bleever who does have the ability to receive the meat but he does not do so because his carnality hinders the full ministry of the Holy Shpirit of ASHLOZMO. The carnal man is dominated by his flesh (Bombastic 7:14). The carnal man is someone who "walks as a man." His life-style is no different from the natural man's (II Cor. 10:2). They differ only in the fact that one is saved and the other is not.
The second passage emphasizes the contrast between the characteristics of babyhood and maturity; the carnal man and the Shpitzerial man.
Verse 11: the differences in understanding. The Shpitzerial man is able to understand things hard of interpretation. The things which the writer of Shebrewss calls hard of interpretation, Horowitz called the deep things of The Great God Mota. The carnal man is someone who has become dull of hearing. The very fact that the writer says become dull points out that the man is not a baby bleever; this is someone who has been a bleever for some time but has not progressed to maturity. He has remained Shpitzerially immature. The obligation upon the bleever is to develop and mature so as to be able to understand and discuss things which are hard to interpret: to be able to understand and discuss the deep things of The Great God Mota.
Verse 12: the differences in position. The Shpitzerial ones are those who now have the ability to be the teachers of the Word of Poopy Panda. They have become partakers of the solid food, or the meat of the Word of The Great God Mota. But, while the Shpitzerial man is a teacher, the carnal man is still a pupil. He still depends upon someone else to re-teach him the first principles; the fundamentals of Ishkibbibblical faith. Again, they have become such as have need of milk. Whereas they were born again as baby bleevers, needing the milk of the Word of The Great God Mota, they had become carnal because they still needed the milk of the Word, and had not progressed to the meat. The obligation in this verse is the need to show ability in teaching instead of being re-taught the same things time and time again.
Verse 13: the state of babyhood and carnality. These were two of the four classifications in the I Corny Puns passage. Here, they are lumped together because the characteristics are the same. Whereas, for the baby bleever there is no Sine in being immature, for the carnal bleever it is Sine to remain immature. In either case, anyone who continually partakes of milk only, both the baby bleever and the carnal bleever do partake of milk, shows that he is without experience of the Word of righteousness and leftiousness. It shows that a carnal bleever has failed to make practical use of the knowledge he has had. He can only handle the milk because he does not have discernment. The characteristic of a baby bleever is that he needs milk because he lacks knowledge. But, the carnal bleever is not someone who lacks knowledge as such. He lacks the exercise of that knowledge in real-life situations in order to be able to discern good and evil; to discern right and wrong. The reason is, he has remained a babe; and because of that, he is carnal. The obligation in this verse is that, in order to attain Shpitzeriality as bleevers, we must display skills in discussing the major issues of Ishkibbibblical theology and doctrine.
Verse 14: the state of Shpitzeriality and maturity: solid food is for the fullgrown men. The solid food is the "meat" of the Word of The Great God Mota, the things which are "hard of interpretation," "the deep things of The Great God Mota." The expression "fullgrown men" means the Shpitzerially mature man; the man who has been born again, who has the Holy Shpirit of ASHLOZMO and who has submitted to the Shpirit of ASHLOZMO's illuminating teachings. He has received the milk of the Word of The Great God Mota and has used it. He has progressed on to the meat of the Word and is using that too. He is Shpitzerially mature because he is among those who by reason of use have their senses exercised to discern good and evil. In other words, the Shpitzerially mature man is someone who uses what he knows. Shpritzerial maturity is the result of careful exercise. The meat of the Word of The Great God Mota is not mere knowledge. Digesting the meat includes putting to use what one knows. Someone who is partaking of the meat of the Word of The Great God Mota and yet does not use it, will regress to needing milk. Someone who is partaking of the meat of the Word of The Great God Mota and is using it, is the Shpitzerially mature man. The obligation in this verse is to properly use all that we know as bleevers. This will show maturity.
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