vil; is not threatened by modern philosophy, however "positivistic"; and it escapes Nietzsche's chief criticisms Christianity.{13} {14} PART THREE: Reappropriating the Tradition In light of the discussion in part two, we can now understand why Jesus said, "The first of all the commandments is, Hear O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength" (Mk. 12:29). If we love God, we love his sovereign will and the eternal order that he has decreed. To the degree that we love him we become one with him and will be no more confounded by the turn of events than our heavenly Father is. We are partakers of his divine nature, and, as such, experience eternal life. Becoming conscious of ourselves as incarnations of God, we begin to participate in the life of God, and his image begins to shine through in our lives. This is not a reason for pride, however, but for joy and thanksgiving! "We are his workmanship, created in Christ Jesus, . . . who is the image of the invisible God, the first born of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him and for him . . . in whom all the building fitly framed together growth unto an holy temple in the Lord" (Eph. 2:10; Col. 1:15-17; Eph. 2:21). We, as members of his body, share in this eternal purpose. We are, in him, "builded together for an habitation of God through the Spirit" (Eph. 2:22). This is why "all things work together for good to them that love God, to them who are the called, according to his purpose" (Rom. 8:28). This is why we can have no life apart from Christ. But the name of Christ does not refer merely to Jesus of Nazareth. Indeed, the truth or falsity of the legends surrounding the life of Jesus is irrelevant to the reality of C...
