A Brief Synopsis of the Dialectic Process in the light of God's Word:


Dean Gotcher

The Father loves His child, chastening him when necessary for his soul sake—engendering the child of repentance, or the Father releasing His wrath upon the child who refuse His chastening"the child of disobedience."  You only have one of the two responses from your Heavenly Father: Which child are you? Which Father do you have?

When you read the Word of God you begin with God, i.e. with the Father, and then Adam and Eve, i.e. then the children.  In this way, Thesis, the position, is established with the Father, according to His authority to give commands to His children and chasten them (judge and condemn them) when they disobey.  Mercy and grace is therefore in the Father's will.  In this way there can only be Thesis (the Father, Spirit) and Antithesis (the children, flesh), i.e. God being righteous in and of Himself, the children not (righteousness having therefore to be imputed to them according to their faith in God).

According to dialectic reasoning, the Antithesis condition can be negated when the child, i.e. his "feelings" and "thoughts," become the Thesis.  It is therefore the Father and His commands and threat of chastening which causes Antithesis.  While the child is under the Father's authority, he engenders an Antithesis condition in obeying his Father.  By feeling and thinking according to "human nature" (approaching pleasure and avoiding pain) and yet obeying his Father (doing right and not wrong according to the Father's commands, which are not of the child's "human nature") he is caught between two paradigms.  One "top-down" (of the Father, of the system of righteousnessHebrews 12:5-11), the other of "equally" (of the world, of the flesh—of Genesis 3:1-6).  One rigid, the other in a state of constant 'change.'  One Patriarch, i.e. of the Father, the other Heresiarch, of the child's "natural inclination" to become at-one-with the world in pleasure, in the 'moment.'

What the child has in common with all the children of the world is his "human nature," not his Father's commands.  According to dialectic 'reasoning,' without 'reasoning' (the dialectic process), i.e. without the child 'discovering' (through the dialoging of his opinion with others of common interest) that which he has in common with the world, i.e. his "human nature," i.e. that he is by nature subject to how he "feels" and what he "thinks" (living by sight), and making that the foundation from which to determine what is right and what is wrong, he would forever remain subject to the Father's authority and therefore forever in a state of Antithesis, i.e. subject to his Father's preaching and teaching of what is right and what is wrong (living by faith, belief, and obedience, i.e. and having to accept chastening when he disobeys).

Therefore, to arrive at Synthesis, (to overcome Antithesis—to overcome Romans 7:14-25), the focus must be upon that which he has in common AKA common-ism AKA communism, with all children, i.e. his "human nature," rather than that which he has that is different than them (his Father and His commands, trying to persuade all children to come under his Father's commands, under one Father, i.e. his Heavenly Father).  By focusing upon the child's feelings (in a group setting of children with the same "felt" needs), the Antithesis condition is negated in the thoughts and actions of the children for the moment.  By the facilitator of 'change' "helping" the children recognize that that which they have in common ("human nature") is "good" they can come to the realization that their Father's commands and threat of chastening are 'irrational.'  In the experience of consensus (in a "feeling" of "oneness"), i.e. finding commonality, i.e. community (communization) with the world, i.e. with man's carnal nature, the children (now "one" in and of themselves, i.e. in a "new" world order) are freed from a "guilty conscience."   The Father and His authority is negated as they, from then on, are 'justified' in their perception (in their thoughts, i.e. in their opinion) of themselves as being "rational" and in their praxis (in their social actions) in treating the Father's authority as being "irrelevant" in a world of children, rapidly changing in a rapidly changing world, i.e. in a Heresiarchal world of 'change.'

With God there is only Thesis and AntithesisThesis = the Father,  Antithesis = the child (the child, in obedience to his Father, not subject to his "human nature" and the world, receiving His blessing or a "child of disobedience," at-one-with the world in pleasure, living in the 'moment,' eventually receiving the Father's wrath)  =  Patriarchal Paradigm  (there is no synthesis)

"Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." 2 Corinthians 6:14-18

"For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.  And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever." 1 John 2:16, 17

"Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God." James 4:4 

"No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon." Matthew 6:24

"And call no man your father upon the earth: for one is your father, which is in heaven."  Matthew 23:9

"For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother."  Matthew 12:50

With the world, Synthesis is man's only "hope" of 'redemption' from the Father and 'reconciliation' back to the world Thesis = the child's nature is to be at-one-with the world in pleasure in the 'moment,'  Antithesis = the Father represses the child's nature,  Synthesis = Heresiarchal Paradigm, i.e. the child with other children ('discovering' that commonality, i.e. community can only be initiated and sustained in "human nature") unite as "one" (in consensus), negating the Father and His authority in their thoughts and actions (what theory and practice means).  The 'drive' and 'purpose' of dialectic 'reasoning,' is to reunite all the children of the world, i.e. 'redeeming' them from the Father's authority, 'reconciling' them back to the world, as they were before the Father's first command and threat of chastening.

Through the use of dialectic 'reasoning,' man is able to 'justify' himself ('rationalize' his sinful nature as being "good" in and of itself).  In dialoguing his opinions with others of like feelings and thoughts, he is able to emancipate his "ought," i.e. 'justify' his hearts desire over and against his Father's authority (negating his Father's "Not" and "Because I said so"). It is in his "ought" that the child finds that which he has in common with all the children of the world, his dissatisfaction with his Father's authority (inhibiting or blocking him from becoming at-one-with the world in pleasure, in the 'moment').  But, through his use of dialectic 'reasoning,' i.e. 'justifying' his deceitful and wicked heart, i.e. 'justifying' his "ought" (making his Father's authority 'irrelevant'), he opens "Pandora's box"he can thereon initiate and sustain a world only of abomination.

"And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God." Luke 16:5

Jesus came to instead 'redeem' us from His Heavenly Father's wrath, 'redeeming' upon us from His judgment upon our sins (taking our sins upon Himself instead) and in his chastening of us turning us away from becoming at-one-with "the children of disobedience," 'reconciling' us to His Heavenly Father. As the Apostle Paul asked the question: "O wretched man that I am! who shall deliver me from the body of this death?" (Romans 7:24), he answered "Jesus Christ."

"Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: For which things' sake the wrath of God cometh on the children of disobedience: In the which ye also walked some time, when ye lived in them." Colossians 3:5-7

"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be."  "So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.  And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." Romans 8:2-10

"For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Titus 2:11-14

© Institution for Authority Research, Dean Gotcher 2012-2015