Biblical
Frames: The Key to "Spirituality"
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Armand Kruger, MA
Bobby G. Bodenhamer, D.Min.
Summary: The old Testament
of the Bible is a history of reference experiences about God
wanting His people to connect with Him. The new Testament
is the same theme, but different content and methodology.
In the new Testament the highest/utmost frame is about the
truth of Jesus of Nazareth, Who represents the ultimate reference
experience in connecting with God.
Section 1: Christian Frames-of-Mind
The Bible is the ultimate/highest
frame to answer questions about a person's spirituality. But,
in a sense, this would only apply to Christians, as one can
think of the Bible as the Handbook describing the Christian
frame-of-reference for being holy. The reader might wonder,
"How so?"
The Bible is about God: His
wanting to have a personal relationship with people, and His
having a passion to be glorified (refer to J. Piper's "God's
Passion for His Glory"1).
It sets the frame for a very specific "kind" of
God. It refers to the experiences of a God who loves, selects,
punishes through his wrath, who stays his anger even though
there would be "more than enough" reason for devastating
the human specie because of the lack of consistent holiness,
etc. It is about an omnipotent, omnipresent and omniscient
God.
The Bible sets the frame of
what we should believe ("thoughts rooted in confirming
thoughts", Michael Hall2)
about God. Then, it gives the beliefs we ought to have of
how, as human beings, we may approach this utmost holy God.
The Bible is very precise about revealing the "what"
of this approach, but not as precise about the how. The "what"
is both knowledge and a relationship. The required and highest
frame-of-reference which will unlock the promises of this
relationship with God, is Jesus the Christ, the Son of God.
The Bible tells the history of God's involvement, ultimately
manifested in the personhood of His Son; it is about Jesus:
His life, His purpose, His death and His resurrection; His
embodiment of the holiness towards we are aspiring. It also
tells the truths which he represents and lived. These truths
make up the Christian frame-of-reference, summarized as Christianity.
Being a Christian demands these frames as operating beliefs,
"Through these he has given us his very great and precious
promises, so that through them you may participate in the
divine nature and escape the corruption in the world caused
by evil desires."3
Jesus' divinity, as well as
Him being the gateway to God, are stated in the "I am"
sayings of Jesus found in different parts of the book of John.
These truths are a cluster of frames-of-reference which goes
with the frame-of-mind designated as "Christianity".
John 14:
5. Thomas said to him, "Lord,
we don't know where you are going, so how can we know the
way?"
6. Jesus answered, "I
am the way and the truth and the life. No-one comes to the
Father except through me.
7. If you really knew me, you
would know my Father as well. From now on, you do know him
and have seen him."
John 10:
9. I am the gate; whoever enters
through me will be saved. He will come in and go out, and
find pasture.
John 6:
35. Then Jesus declared, "I
am the bread of life. He who comes to me will never go hungry,
and he who believes in me will never be thirsty.
John 11:
25. Jesus said to her, "I
am the resurrection and the life. He who believes in me will
live, even though he dies;
26. and whoever lives and believes
in me will never die. Do you believe this?"
27. "Yes, Lord,"
she told him, "I believe that you are the Christ, the
Son of God, who was to come into the world."
John 4:
25. The woman said, "I
know that Messiah" (called Christ) "is coming. When
he comes, he will explain everything to us."
26. Then Jesus declared, "I
who speak to you am he."
The Christian would be the
person who would operate from the assumptive reality which
refers to these sayings (or to which these sayings are referring
to) of Jesus of Nazareth. The "frames" or the beliefs
we hold about the "I am" sayings determine whether
or not the "I am " sayings of Jesus are activated
in our lives. To the extent that the "I am" sayings
are operating frames-of-mind, then the relationship with and
knowledge of Christ, takes on a different reality. If a person
holds on to the divine frame-of-reference about Christ, it
leads to, for example, the following statement of promise,
i.e. "Through these he has given us his very great and
precious promises, so that through them you may participate
in the divine nature and escape the corruption in the world
caused by evil desires."4
Here the "may participate in the divine nature"
is the key. This refers, the authors believe, to our "experiencing
the workings of the indwelling Christ and that of the Holy
Spirit in our lives." The frame is not a condition of
the indwelling, but allows one to be more aware of the workings
of and the indwelling of Christ and the Holy Spirit.
Notice the frame-about-frame
progression: the "I am" sayings qualifying what
Jesus is about, make the promises about participating in the
divine nature a real experience, as one bears in mind that
this is through the workings of the indwelling Christ and
the Holy Spirit. Here one is also confronted with the fact
that the frames (Biblical and other ones as well) comes with
a price: the may function exclusively (as "only"
realities) as well as implying a standard of congruence that
goes with the frame. Reject Christ's divinity and you reject
the role of the Holy Spirit; reject the divinity of Christ
and you cannot live up to the demands of holiness implied
in the type of promises referred to above.
Thus, our "frames of mind"
determine whether or not we have an awareness of the Holy
Spirit; whether or not the Holy Spirit is unleashed in our
lives and whether we would notice when it does "operate".
In this noticing/recognizing/experiencing of the Holy Spirit,
the authors are referring to the first part of the meta-states
principle, namely, that frames-of-mind work as attractors
in the self-organizing neuro-linguistic system. To say this
in another way, "energy flows where attention goes as
governed by intention"5.
The part that is being described here so far, namely, what
the Christian is paying attention to, is based on frames-within-frames
with reference to the reality of Christ, and therefore the
Holy Spirit. But, this attention-giving is governed by the
intention of the Christian.
Section 2: Intention
At the risk of sounding simplistic,
we offer the idea that the intention of being Christian is
to have a personal relationship with the living God. The Scripture
that I [Bob] love to use as a metaphor in explaining our "personal
relationship" with the Lord is The "Parable of the
Vine" in John 15. We find here our Lord's saying, "Abide
in me, and I in you. As the branch cannot bear fruit of itself,
except it abide in the vine; no more can ye, except ye abide
in me. I am the vine, ye are the branches: He that abideth
in me, and I in him, the same bringeth forth much fruit: for
without me ye can do nothing" (John 15:4-5).
This describes and sums up
the "dynamic" process of the believer's life in
Christ and Christ in the believer and the resulting
fruits that naturally flows out of this relationship.
Now, without the personal relationship, these fruits cannot
flow as divinely inspired.
The way of this relationship
is the knowledge and relationship with Jesus Christ, and then
specifically, to live a holy life. When we refer to holiness
we refer to the process of being conformed to the image of
Christ. Having Christ as the highest frame-of-reference is
the outcome in this process of living a holy life. Bringing
to bear the above mentioned frames about the relationship
with Christ, progressively brings about new "emergent
states", new gestalts, which brings us in line with the
likeness of Christ.
Obviously the Holy Spirit does
not have to have our acknowledgment to exist, however, the
Holy Spirit must have our acknowledgment to work in our lives.
For, only in abiding in Christ, in saying Yes to Christ
and His word do we unleash the Holy Spirit in our lives. It
is really quite amazing. God in creation has in one sense
given us a power superior to His¾
He has given of the Free Will either to choose Him or reject
Him. Thus, we can say no to God and His spirit and
He will leave us alone. Quite awesome responsibility that
we have, would you agree? "For God so loved the world
that He gave His only begotten son that 'whosoever' beleiveth
in Him should not perish" (John 3:16). We believe by
saying yes. I (Bob) like what Michael Hall teaches,
the only difference between a thought and a belief it that
a belief is a thought that we say yes to.
In the parable of the vine
in John 15 when we say yes to the Son we are grafted
into the vine and draw strength from it. Without saying yes,
we are outside the vine and cannot draw from it. Now, of course,
non-Christians exemplify "love" and "joy"
etc but there is ONE major difference. What is the
source of their love and joy? Who gets the glory from it?
Remember, ALL people were created in the image of God
and from creation all people have the ability to perform God
Like Behaviors like love and joy. But sin came in and "marred"
the image of God. Separated man from God and man's motives
became evil in many cases. I (Bob) have been a preacher for
32 years and a pastor for 30 years. I have done extensive
therapy for 10 years. In all of this I have learned something,
there is a difference in the love and joy of a Christian as
compared to a non-Christian. You can tell it. It is deeper
much deeper. Also, the love and joy of the Christian knows
it source. It is a love and joy that is "Framed"
in "humility" and "Gratitude" to the Lord
for his love and mercy.
Also, in doing therapy, realizing
I am biased, but if I have noticed anything, I have noticed
that the "resources" of a Christian far exceed that
of a non-Christian. Often times the healing is much quicker
but for sure it is also much deeper.
Another point, I suppose that
the key element that separates the fruits of the Spirit from
a Christian and a non-Christian is in Whose name it
is done. For the non-Christian, it is done in his or her name.
For the Christian it is done in the name of the Lord and to
His glory. This again goes back to the humility/gratitude
frame.
"Therefore, if anyone
is in Christ, he is a new creation; the old has gone, the
new has come!" ( "has gone is aorist tense¾
past, done away with "the new has come" is perfect
tense meaning it "has come" but it is continuing
to come as well.)6
The New Testament consistently
makes reference to ways of thinking that is not acceptable
or in line with the "likeness of Christ", called
sin. This is followed by the immediate "in stead of"......the
frame(s) which will facilitate the emergence of this likeness
to our Lord. It is nowhere as explicit as in Philipians 4:8,
"Finally, brothers, whatever is true, whatever is noble,
whatever is right, whatever is pure, whatever is lovely, whatever
is admirable¾
if anything is excellent or praiseworthy¾
think about such things."
Or, Gal 5:22-26: 22But
the fruit of the Spirit is love, joy, peace, longsuffering,
gentleness, goodness, faith,23Meekness, temperance:
against such there is no law. 24And they that are
Christ's have crucified the flesh with the affections and
lusts. 25If we live in the Spirit, let us also
walk in the Spirit. 26Let us not be desirous of
vain glory, provoking one another, envying one another.24And
they that are Christ's have crucified the flesh with the affections
and lusts.25If we live in the Spirit, let us also
walk in the Spirit. 26Let us not be desirous of
vain glory, provoking one another, envying one another."
The fruit of the Spirit are
examples of the emergent qualities, of the new gestalt, in
the Christian. This is the "evidence" of the new
frames and the textured states which is the result of the
"renewal of the mind". This in its genuine/congruent/working
of the Spirit form, is approximating the likeness of Christ.
The conclusion that we would
want to draw from the above is: The more these frames, as
spelled out in the Bible, are in the executive mind (higher
mind), and the more they generalize, the more the emergent
characteristics of Christ like behavior appears in the individual.
To say this in another way:
1) the more the person's thinking is dominated by, or referencing,
the answer to the question, "what would Jesus do?"7
the more will this be the basis from which their executive
mind operates; and 2) the more the individual layers the Christian
complex equivalences of the fruit onto their experience, the
more will the person approximate the emergent properties of
Christ in his/her experience. The operative qualification
here is "the more". As Christians, the authors are
intensely aware that these "emergent qualities"
called the fruit of the Spirit, has a mystique to them which
is more than merely simulating the complex equivalences of
the fruit. The renewal of the mind is about "being",
merely expressing and remembering the frames embodied by Christ.
Of Charles Haddon Spurgeon
(1834-92), a puritan preacher of London, it is said: "Who
talked with God as Spurgeon did? How naturally prayer fell
from the lips of that great apostle! We felt that he was only
doing before the multitude what he was habituated to do in
private. Prayer was the instinct of his soul. It was his "vital
breath" and "native air". How naturally he
inhaled it and exhaled it. He sped on eagle's wings, into
the heaven of God".8 This
is said about a man who in his time preached to six thousand
attendees on a Sunday morning. How is this possible? It is
possible because up Spurgeon's levels of meaning you would
find the reality of the Son of God.
The vocabulary to address Jesus
is found in the Book that embodies, and talks about, Jesus.
If Jesus is your highest frame operative as a constant reference,
your language expresses what you are paying attention to.
Then it is predictable that Spurgeon's prayers sounds like
a stream of quotes from the Bible interspersed with the issues
he is praying about. People like Spurgeon, whose executive
mind operates from the reality of Christ, talk Bible in such
a natural way that it is seldom intrusive or incongruent to
a listener. Bible is the reality from which they speak and
is the vocabulary of the reality to which they speak. Therefore,
higher frames plays a role in the unconscious selection of
the words that we use. Higher frames determine vocabulary.
One other attribute about frames
which is highlighted by the Bible is how frames influence
the extend of "knowing" or "having knowledge".
A friend of mine (AK) once said, "that no student of
the Bible could ever drain it of the knowledge about God".
The more you get to know it, the more the Bible "expands".
The more you need, the more "useful" the Bible becomes.
The more you read it, the more you discover it's continual
"freshness" of information. (People frequently remark
that suddenly an old favorite passage in the Bible took on
a completely new meaning, as if they are reading it for the
first time.) The more you hurt, the more the Bible nourishes.
In the above paragraph we have
just inserted four different frames which gets one to read
the Bible with "new eyes". "A new mind?"
one can help but wonder. As "the question determines
the answer" it seems that a change in the frame-of-reference
shifts the dimensions and content of what one pay attention
to. Frames and knowing/knowledge seem to have a symbiotic
relationship.
2 Peter 1:
"3His divine
power has given us everything we need for life and godliness
through our knowledge of him who called us by his own glory
and goodness. 4Through these he has given us his
very great and precious promises, so that through them you
may participate in the divine nature and escape the corruption
in the world caused by evil desires."
The key to verse 3 here is
"our knowledge of Him" which of course ties us right
into our frames of mind and how these frames
conform to the Scripture. The "Word" the Logos
of God as defined in John chapter 1 is the "ultimate
frame." The Word, the Logos is one and the same
on my (Bob's) map as the Indwelling Christ and/or the presence
of the Holy Spirit or the "Comforter" of John's
Gospel. In "participating in his Divine nature"
we are participating in the Logos of God.
Section 3: Application
Here we find the "practical
Christianity. The more we generalize, the more we progress
on the road of holy living and increasingly we glorify God.
What is meant by "the more we generalize"? We are
referring to the extent or range in our lives to which we
apply these frames-of-mind. The more we think about Christ,
and operate from that intention-attention principle, the more
I suspect we can conform to His image. Then....
"Having brought Christ
to bear on your childish thinking, you will "grow
up" your thinking."9
An example of this "bringing to bear"10
is how Bob, in working with clients, utilize that simple
meta stating process of bringing the belief in Christ to
bear on their problem behaviors, and watch the problems
disappear. In most cases you don't have to "amplify
the resource" for it is already "amplified."11
This is also a great example of how "higher levels
modulate lower levels."
In the Meta-States model as
developed by L. Michael Hall, Ph.D. (1995, 2000), we understand
that when we apply one thought to another thought, the
original thought will modify. In the above example, when
we apply our "new creature" status to childish thinking,
we in fact "grow up our thinking" in and through
the Lord Jesus Christ.
Childish thinking will not
stand under the Lord's thinking.12
The Christian has the invitation, even the duty, to consider
that:
- We are responsible. Take
responsibility for your thinking. Taking responsibility
is the key, for without that there will be no "growing
up." God's Word holds us accountable.
- The Bible compels us to
put away childish thinking.
- To know Christ is to be
made brand new and that includes our thinking or we certainly
wouldn't be brand new. ("If any man be in Christ, he
is a new creature..." Gk. ktisis¾
new creation¾
made all over and that includes one's thinking¾
renewing the mind [2 Cor. 5:17a])13
Frames are therefore about
purpose, outcomes, standards, ecology, time, etc. Frames set
the boundary of possibility and range for the person: what
is not in line with the frame, is not "in"; frames
by their nature are therefore both inclusive and exclusive.
Christianity is a way, and if it is not that way, it is not
Christianity. Inherent in the nature of the exclusive/inclusive
dimension of frames, the frame-of-mind designated "Christian"
therefore has a very specific, if not precise, definition.
The reason the Bible is the ultimate
frame in spirituality is based on the living acceptance of the
frame that Jesus is divine. The Bible supplies the information,
the revelations with reference to that frame, and Christianity
can only mean it is about the divinity of Christ. If this
frame is rejected, nothing is left of the Godliness and
uniqueness of Christianity, a point that Paul made in I Corinthians
15: 13-14 (KJV), "But if there be no resurrection of the
dead, then is Christ not risen: And if Christ be not risen,
then is our preaching vain, and your faith is also vain."
Jesus is God, if this is not the ultimate frame-of-reference,
then what is left is the "other religions."
Footnotes:
1. John
Piper (1998): God's Passion for His Glory. Crossway
Books, Wheaton, Illinois 60187.
2. L. Michael
Hall: Secrets
of Personal Mastery. (2000) Crown House Publishing
Ltd., page149.
3. 2 Peter
1:4
4. 2 Peter
1:4
5. L. Michael
Hall (2000) Meta-States Certification Manual, page
52
6. 2 Cor
5:17
7. See Charles
M Sheldon (7th printing 1992): In His Steps
Baker Books. Grand Rapids, Michigan
8. CH Spurgeon:
Spurgeon's Prayers. Christian Focus Publications, page
9.
9. A must
read about this is Bob Bodenhamer (2000): "Childish
Thoughts", available at www.neurosemantics.com/.
10. See
Secrets of Personal
Mastery, page 96ff for lots of other (non-Christian)
examples.
11. Refer
to the following patterns: "Come
up Here ¾
5th Position to the Lord"; "Why
don't you >insert> Jesus"; "New
Identity in Christ". All are available at www.neurosemantics.com/Christian.
12. Bodenhamer
(2000): "Childish
Thoughts"
13. Bodenhamer
(2000): "Childish
Thoughts"
Contact information for
Armand Kruger:
South Africa's Institute
of Neuro - Semantics
Armand Kruger
PO Box 494
Meyerton
South Africa, 1960
Fax: 2716-362-1559
armandk@lantic.net
http://www.neurosemantics.co.za
©2000 Bobby G. Bodenhamer, D. Min. All rights
reserved.
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