How Belief's Wellbeing Directly Impacts Mental and Devotional Health

How vital is your faith's wellbeing to you? Imagine if the health of your faith directly influenced the wellbeing of your entire being. Would that revelation change how you nurture your spirituality?

This question isn't just rhetorical; it's a cornerstone of understanding the profound connection between our belief’s inner dialogue and our overall mental health. The way we manage our faith's thoughts and emotions isn't just a spiritual matter—it's a matter of equilibrium and wellbeing. As Proverbs 14:30 says, "A sound heart is the life of the flesh." What is this verse supposed to actually mean?

The "flesh" in this context isn't the physical body; it's a metaphor for the essence of the body of belief. The Bible distinguishes between our physical form and this deeper "flesh," as seen in Job 19:26: "And though after my skin worms destroy this body, yet in my flesh shall I see God." This verse unveils a mystery—how can the body decay, yet the flesh remains, capable of perceiving the living God?

To unravel this parable, consider what is truly preserved by "God"; as 1 Corinthians 5:5 states, "That the spirit may be saved in the day of the Lord," and John 3:6 affirms, "That which is born of the Spirit is spirit." Traditional religious interpretations often miss the Bible's deeper philosophical narrative. What sees "God" is the spirit or character within the mind—an intangible essence far beyond the physical.

A sound heart nourishes this flesh, which is this spiritual body within us, as 1 Corinthians 15:44 suggests: "There is a natural body, and there is a spiritual body." The Bible's philosophy centers on the growth and the development of our devotional conscience—the mind of our faith. When we feed this body, its soundness extends to our human heart, impacting our entire being. But this soundness can't sustain itself; it requires deliberate care and discipline.

The Bible's philosophy is deeply concerned with our human condition. Ephesians 4:23 advises, "Be renewed in the spirit of your mind." This renewal is a directive for holistic devotional health. How can one commit themselves to this kind of care? The answer lies in Ephesians 4:22: "Put off concerning the former conversation the old man, which is corrupt."

The corruption isn't in you or me as individuals—it's within the devotional conversation, the internal dialogue that shapes our faith and, consequently, our lives. The Bible urges us to reform how we engage with this internal dialogue. Psalm 50:23 encapsulates this: "To him that ordereth his conversation aright will I shew the salvation of God."

Our belief’s wellbeing directly influences our personal or human state of being. When the body of your spiritual understanding is nurtured, the wisdom it gains will resonate within your heart, creating a ripple effect that enhances your entire being. By caring for your faith's condition, you're actually investing in your overall wellbeing.

Awake And Set The Devotional Conscience

How important is air to our lungs? How important is blood to the body? If something were wrong with our circulatory or respiratory system, because these are key systems to our life, we wouldn’t hesitate to understand how to help our body find order. 

While we may not always know what is wrong with our physical body, we may always know that something is wrong with our devotional body. The mind within the Bible, which remains in present tense, isn’t shy to let us know what is wrong with our personal devotional body. When hearing, “The sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores,” we can but only take heed to what is being said. 

But is this talking about us? Is the Bible casting judgment against us right now alive? If you “swear by the name of the LORD, and make mention of the God of Israel,” Isaiah 48:1, if connected to a religion or to a religious understanding centered around Abraham’s wisdom, then the Bible is speaking not only to us alive right now, but also to every other individual that will be alive after us. 

The Bible’s message, being forever in the present tense, doesn’t change. The Bible’s message is consistent, and that message is counsel stating the sickness of the devotional conversation and the need for the devotional conversation to find health. This is why it says, “But as he which hath called you is holy, so be ye holy in all manner of conversation,” 1 Peter 1:15. 

The mind inspiring the Bible understands that the controversy is over the devotional conversation. Popular religion and popular religious theory secularizes the Bible’s mind, convincing their audience that the battle is firstly or primarily over their human being or over their “soul.” What they do not tell their audience is that human being and their “soul” cannot suffer defeat unless the conscience of their devotional conversation is weak. 

The Bible’s primary concern is over the person’s devotional conversation. When the heart and mind of the devotional conversation is weak, the thought and the feeling of the human being will follow the trend. The goal of popular religious theory and of popular religion, so that they may further negatively influence the human being and its “soul,” is to have the individual subtly numb to the condition of their devotional conversation.    

The mind inspiring the Bible is primarily concerned about the devotional conversation’s condition. There are many religious theories out there in the religious world. There are many stimulating attractions within the religious world. Every spiritual theory for every particular religious interest exists within the religious world, yet it is difficult to find, within the religious world, the Bible’s intended concern. This is why it says, “I pray not for the world,” John 17:9. 

It is amazing how, contextually, this verse is passed over. While the religious world obsesses over its spiritual theory, the Bible’s mind utters not one prayer for the religious world. The Bible separates the religious world from the conversations within the religious world. To the Bible, there is no prayer for the religious world, but there is a great prayer for minds trapped within it, as it says, “That thou shouldest keep them from the evil,” John 17:15. 

When it says, “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil,” John 17:15, we are reading of the devotional conversation’s assignment. The conversation is to exist within a sensual, misleading, and misinformed denominated theoretical religious environment. While in an environment absolutely damaging its character, it is to not consent to its environment, going against its experience within the religious world to develop a character contrary to it. 

The sick conversation is a conversation that has not patiently and temperately separated itself from its religious environment. How can one be in the religious world and yet not of the religious world? The answer is by honoring the counsel: “To him that ordereth his conversation aright will I shew the salvation of God,” Psalm 50:22. 

The Bible forever tells us, and in present tense, that our conversation is sick, because it is. It doesn’t matter what age of life humanity will occupy; the devotional conversation will be sick. Sickness belongs to every devotional conversation because the conversation is conceived within an environment in which exists no prayer. This is fact, reality, and truth. 

The Bible consistently calls for its student, no matter the story, the parable, the record, the psalm, the revelation, or the proverb within it, to put their conversation in order. What does this mean? This means that the natural devotional conversation, being conceived within traditional spiritual and/or academic religious theoretical world, is sick and needs amendment or “deliverance.” 

All of a sudden the context of “redemption,” according to the Bible, makes sense. Despite what we are trained to believe, the conversation is the Bible’s subject of redemption, salvation, and deliverance; this is Bible truth and fact. The human being and the “soul” comes second to the Bible’s initial concern over devotional conversation’s conscience. Only when the conversation’s thoughts and feelings are well will the human being and its “soul” be well. 

The Bible’s concern is plain. If we would have a healthy human being and “soul,” caring for the condition of our conversation’s conscience ought to become our primary concern. It is through the conversation’s growth and development that this battle over our “soul” and body is won, making it well to adopt the Bible’s will and concern for our devotional journey. 

Find Your Certainty In Truth And Fact

Is it a bad thing to know that the devotional conversation must labor for its wellbeing? Is it wrong to understand that no one is sincerely “covered” by “blood”? Is it embarrassing to know that “God” hasn’t done it all? Maybe for us now alive it is, but when Paul was establishing the semantics of his doctrine, it wasn’t. 

What did Paul teach? A quick breakdown, through verses, says: “Being now justified by his blood,” Romans 5:9, and, “Now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight,” Colossians 1:21,22, and, “Ye are dead, and your life is hid with Christ in God,” Colossians 3:3.

Paul taught of one’s need to join into the spiritual community of his gospel. According to Paul, if failing to join into this spiritual community, one is not reconciled to God, is yet without forgiveness of sins, and is without the only righteousness able to stand before God. If in this spiritual community, one has all of these gifts, due to the labor of the Logos within the Father’s chosen servant, freely given to them. 

How is it that the free experience of pardon, of reconciliation, and of righteousness was given to this spiritual community? This experience was given, according to Paul, on condition. On condition of what? Paul says, “Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; having the same conflict which ye saw in me, and now hear to be in me,” Philippians 1:29,30. 

The Logos, according to Paul, labored within the Father’s chosen servant to create a new spiritual tribe and congregation. Only that servant, according to Paul, due to the Logos working within him, had his person, in however way you’d like to think about it, cleansed and fit to stand before the Father. Hereafter every other human being, if joined to this servant’s spiritual community, shares the victory the Logos claimed for mankind, yet if failing to maintain the standard lifestyle of suffering for the spirit of the Logos, then one is disqualified from sharing in that victory, ultimately leading to one failing to be remembered on the day of resurrection. 

This is a brief summary of Paul’s gospel, which the Christian religion later perverted into what we today now know it to be, and I’ve reviewed it to show that not even Paul taught that a full “covering by Jesus” existed. Ignoring the fact that this Paul’s gospel grossly deviates from the actual intention and philosophy within the scriptures, when observing his call to yet encourage the individual to discipline their self for mirroring the character of that servant hosting the Logos within him, it is evident that not even this Paul would convince his hearers that God had done everything for them. 

This Paul envisioned a spiritual congregation maintaining itself as a stoic community. How can we say this? We may say this from how Paul writes, “And every man that striveth for the mastery is temperate in all things,” 1 Corinthians 9:25, and, “Mortify therefore your members which are upon the earth,” Colossians 3:5, and, “I die daily,” 1 Corinthians 14:31.

Paul brought similar stoic concerns into his gospel’s intention. His gospel taught of a spiritual community dedicated to the Father, infused by the Logos, and given into the hand of the risen, ascended, and ordained demigod. This community existed, according to Paul, so that they may live as did stoic-type communities. 

But Paul’s spiritual community was better. It was better because the God of the stoics had manifested within a human being so that such a lifestyle could be achieved, and achieved for the purpose of qualifying for resurrection from the dead. This is why he writes, “If ye through the Spirit do mortify the deeds of the body, ye shall live,” Romans 8:12, and, “Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption,” Ephesians 4:30. 

Again, this is not the foundation of Christianity, or what we assume Christianity to be. Paul’s gospel was about the Son of the Father, who is the Logos, joining himself to a virtuous servant of the Father. Once joined to that servant, the Logos then set within himself, so that a new and more complete spiritual priesthood and community could be formed, to suffer unto death. In this community, because of the labor of the Logos within that man, pardon of sin and the imputing of righteousness would automatically fall to its members. 

This gift is given so that the members can then live the virtuous lifestyle that the Logos lived when in that man, and that the man embodied while on earth. Such a lifestyle is one where virtue, and suffering for the virtue demonstrated by the Logos through that man, is the highest aim. Again, only by doing so does one qualify for resurrection from the dead; fail to honor the code of the spiritual community and suffer God’s wrath. 

Why is any of this important? This is important because we presently need to understand that “God” has not independently done anything for our human condition. This Paul understood this to be the case, which is why, although his gospel teaches of a free gift given to humanity, that gift is given only when that human being inwardly and physically suffers for (and whatever that may have been to that community) the virtue of the Logos and of the man he joined himself to. 

Again, ignoring the fact that this Paul’s gospel, concerning the Messiah, their role, their mission, and their doctrine, perverts the actual philosophy within the scriptures, the historicity of Paul’s gospel, concerning this blog post, is necessary to show that not even Paul believed in a complete “covering” by “blood.” To this Paul, “God” took care of “God” things, but now, having “God” on the side of his invented community, the human member must take care of their human condition, the underlying lesson falling back to what the Bible, beyond and above Paul’s gospel and present Christian religious theory, teaches:

“…to him that ordereth his conversation aright will I shew the salvation of God,” Psalm 50:22.