brooklyn_born wrote:
I think the use of the word fellowship is in the sense of being in relationship with "grace."
That reminds me of the reference to the higher and lower natures we humans have. The higher nature is the new nature of grace, the soul. It seems that grace is part of a relationship within the soul, most likely the selflessness freely admixed by Deity in response to faith-trust.
(1131.8 ) 103:2.9 But before a child has developed sufficiently to acquire moral capacity and therefore to be able to choose altruistic service, he has already developed a strong and well-unified egoistic nature. And it is this factual situation that gives rise to the theory of the struggle between the “higher” and the “lower” natures, between the “old man of sin” and
the “new nature” of grace. Very early in life the normal child begins to learn that it is “more blessed to give than to receive.”
I think there is also a relationship between grace and goodness since it is written that we become good through grace. There is also a reference which explains that the concept of goodness can only be understood in relation to personality. Deity is undoubtedly the source of all goodness and it's selflessness, which is what I think grace essentially is. Selflessness makes true goodness unconscious, so I also think true grace might also be unconscious. Perhaps consciousness of grace makes one graceful rather than gracious?
(317.3) 28:6.22 The estimate of greatness varies from sphere to sphere. To be great is to be Godlike. And since the quality of greatness is wholly determined by the content of goodness, it follows that, even in your present human estate,
if you can through grace become good, you are thereby becoming great. The more steadfastly you behold, and the more persistently you pursue, the concepts of divine goodness, the more certainly will you grow in greatness, in true magnitude of genuine survival character.
(1874.5) 171:7.2 Goodness always compels respect, but
when it is devoid of grace, it often repels affection. Goodness is universally attractive only when it is gracious. Goodness is effective only when it is attractive.
(31.3) 1:7.3 The concept of truth might possibly be entertained apart from personality, the concept of beauty may exist without personality, but
the concept of divine goodness is understandable only in relation to personality. Only a person can love and be loved. Even beauty and truth would be divorced from survival hope if they were not attributes of a personal God, a loving Father.
(1582.7) 140:8.26 Jesus always insisted that
true goodness must be unconscious, in bestowing charity not allowing the left hand to know what the right hand does.
(1874.4) 171:7.1 Jesus spread good cheer everywhere he went. He was full of grace and truth. His associates never ceased to wonder at the gracious words that proceeded out of his mouth.
You can cultivate gracefulness, but graciousness is the aroma of friendliness which emanates from a love-saturated soul.brooklyn_born wrote:
The creation of the soul and sin I think deserves further exploring.
Did you want a new thread for that, or should we explore here?