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"Engaging the Revelatory Realm of Heaven" by Paul Keith Davis explores the concept of accessing hidden mysteries through spiritual revelation. The book teaches readers how to engage with the heavenly realm, develop a deeper connection with God, and receive divine insight and knowledge. Davis delves into the importance of seeking revelation from God and shares practical insights for unlocking the mysteries of heaven.

Gregory Thaumaturgus

Gregory Thaumaturgus Gregory the Wonderworker’s Early life Gregory was born in a Pontus, a region on the southern coast of the Black Sea, located in the modern-day eastern Black Sea Region of Turkey, around 212-13. His was a wealthy home and his parents named him Theodore (Gift of God) despite their pagan beliefs. When he was 14 years old his father died and soon after, he and his brother, Athenodorus, were anxious to study law at Beirut, Lebanon, then one of the four of five famous schools in the Hellenic world. Influence of Origen However, on the way, they first had to escort their sister to rejoin her husband, who was a government official assigned to Caesarea in Palestine (modern Haifa, Israel). When they arrived they learned that the celebrated scholar Origen, head of the catechetical school of Alexandria, lived there. Inquisitiveness led them to hear and speak with the Origen and his irresistible charm quickly won their hearts. They soon dropped their desires for a life in Roman law, became Christian believers and pupils of Origen, learning philosophy and theology, for somewhere between five and eight years. Origen also baptised Gregory. Pastor (then Bishop) of Neoceasarea Gregory returned to his native Pontus with the intention of practicing oratory, but also to write a book proving the truth of Christianity, revealing his evangelistic heart. But his plans were disrupted when locals noticed his passion for Christ and his spiritual maturity. There were just seventeen Christians in Neoceasarea when Gregory arrived and this small group persuaded him to lead them as their bishop. (‘bishop’ simply meant a local overseer). At the time, Neocaesarea was a wicked, idolatrous province. Signs of the Spirit By his saintly life, his direct and lively preaching, helping the needy and settling quarrels and complaints, Gregory began to see many converts to Christ. But it was the signs and wonders that particularly attracted people to Christ. En route to Neocaesarea from Amasea, Gregory expelled demons from a pagan temple, its priest converted to Christ immediately. Once, when he was conversing with philosophers and teachers in the city square, a notorious harlot came up to him and demanded payment for the sin he had supposedly committed with her. At first Gregory gently remonstrated with her, saying that she perhaps mistook him for someone else. But the loose woman would not be silenced. He then asked a friend to give her the money. Just as the woman took the unjust payment, she immediately fell to the ground in a demonic fit, and the fraud became evident. Gregory prayed over her, and the devil left her. This was the beginning of Gregory’s miracles. It was at this time he became known as ‘Gregory Thaumaturgus,’ ‘Gregory the Miracle Worker’ (or Wonderworker). At one point Gregory wanted to flee from the worldly affairs into which influential townsmen persistently sought to push him. He went into the desert, where by fasting and prayer he developed an intimacy with God and received gifts of knowledge, wisdom and prophecy. He loved life in the wilderness and wanted to remain in solitude with God until the end of his days, but the Lord willed otherwise. His theological contribution Though he was primarily an evangelist and pastor, Gregory also had a deep theological understanding. His principal work ‘The Exposition of Faith’, was a theological apology for Trinitarian belief. It incorporated his doctrinal instructions to new believers, expressed his arguments against heretical groups and was widely influential amongst leaders in the Patristic period: Basil the Great, Gregory the Theologian, and Gregory of Nyssa (The Cappadocian Fathers). It was the forerunner of the Nicene Creed that was to appear in the early 4th century. In summary He gave himself to the task of the complete conversion of the population of his diocese. The transformation in Neocaesarea was astonishing. Persuasive preaching, numerous healings and miraculous signs had a powerful effect. Such was his success that it was said that when Gregory became bishop (c 240) he found only seventeen Christians in his diocese; when he died only seventeen remained pagan (Latourette 1953:76). Basil the Great’s Testimony Basil the Great (330-379, Bishop of Caesarea, in his work ‘On the Spirit’ wrote the following account of Gregory the wonder-worker. “But where shall I rank the great Gregory, and the words uttered by him? Shall we not place among Apostles and Prophets a man who walked by the same Spirit as they; who never through all his days diverged from the footprints of the saints; who maintained, as long as he lived, the exact principles of evangelical citizenship? I am sure that we shall do the truth a wrong if we refuse to number that soul with the people of God, shining as it did like a beacon in the Church of God: for by the fellow-working of the Spirit the power which he had over demons was tremendous, and so gifted was he with the grace of the word ‘for obedience to the faith among. . .the nations.’ that, although only seventeen Christians were handed over to him, he brought the whole people alike in town and country through knowledge to God. He too by Christ’s mighty name commanded even rivers to change their course, and caused a lake, which afforded a ground of quarrel to some covetous brethren, to dry up. Moreover, his predictions of things to come were such as in no wise to fall short of those of the great prophets. To recount all his wonderful works in detail would be too long a task. By the superabundance of gifts, wrought in him by the Spirit, in all power and in signs and in marvels, he was styled a second Moses by the very enemies of the Church. Thus, in all that he through grace accomplished, alike by word and deed, a light seemed ever to be shining, token of the heavenly power from the unseen which followed him. To this day he is a great object of admiration to the people of his own neighborhood, and his memory, established in the churches ever fresh and green, is not dulled by length of time. (Schaff and Wace nd., Series 2. 8:46-47). “Gregory was a great and conspicuous lamp, illuminating the church of God.” —Basil the Great.

Be Content with What You Have

Contentment is not simply about settling for what we have, but trusting in what God has said. Both anxiety and greed rise in our hearts as God’s words fall. When the author of Hebrews wanted to teach his readers about contentment, he told them an old story with a familiar refrain. He quieted their fears and quenched their greed by reminding them what  God had said . “Keep your life free from love of money, and be content with what you have, for  he has said , ‘I will never leave you nor forsake you’” (Hebrews 13:5). Which prompted Charles Spurgeon to ask, Will not the distresses of life and the pangs of death, will not the internal corruptions and the external snares, will not the trials from above and the temptations from beneath all seem but light afflictions when we can hide ourselves beneath the bulwark of “he has said”? The seed of unnecessary fear in the heart of a Christian is forgetfulness — an inability to remember and trust what the God of the universe has said and done. No one has ever had any grounds to accuse God of not following through on his word. Not even one phrase in any sentence in any statement he has ever made has failed (Joshua 21:45). We will only be truly content with what we have when we know that we have him. And we will remember that we have him when we hear and believe his voice. God Has Said When God said, “I will never leave you nor forsake you,” he was speaking to Joshua before little Israel went up to take the whole land of Canaan by force. A nation of nomads was about to invade a land filled with enemies bigger and stronger than themselves. Not one army, but many (Joshua 3:10) — and not our turf, but theirs. Israel’s only confidence was that God had told them to go.  He had said . What did he say? The foreign land you are about to enter is already yours (Joshua 1:3). No enemy, no matter how many or how strong, will be able to defeat you (Joshua 1:5). And most promising of all: “I will not leave you or forsake you.” ‘I Will Never Leave You’ “Both anxiety and greed rise in our hearts as God’s words fall.” This great promise will fall flat if we think mainly in terms of geography and not fidelity.  Of course  God will never leave us because he’s everywhere all the time. “If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!” (Psalms 139:8). But we see God’s  fidelity  in the very next verse, “If I take the wings of the morning and dwell in the uttermost parts of the sea, even there your hand shall lead me, and your right hand shall hold me” (Psalms 139:9–10). If you are his, he will not leave you; he will lead and protect you. When Joshua stared out into impossible circumstances and enormous opposition, God said, “I will not leave you or forsake you. . . . Be strong and courageous. Do not be frightened, and do not be dismayed, for the Lord your God is with you wherever you go.” (Joshua 1:5, 9) When the author of Hebrews saw what followers of Jesus would face, and how they would be tempted to wander, he went back to those same words (the only time this promise is quoted in the New Testament), “He has said, ‘I will never leave you nor forsake you’” (Hebrews 13:5). You will never be alone. No matter how desperate and alone you feel, no matter how much opposition you face, no matter how precarious your circumstances become, he has said,  I will be with you.  His presence can calm any fear — if we don’t forget that he’s there, he’s near, and he’s attentive. What You Don’t Have The author of Hebrews, however, wasn’t warning about Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites. His readers, who were Jewish converts, were facing intense persecution, but from within their own nation — from their own communities, even their own families. And as the scorching friendly fire fell, an even more threatening enemy emerged within their hearts: their own cravings and desires. He says, “Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you’” (Hebrews 13:5). When Western Christians today read, “Be content with what you have,” we might assume the Christian has enough. We may hear, “Don’t long for more than you need.” But many of these young converts were being thrown out of their families, cut off from all provision and protection. To follow Jesus was to embrace abandonment and accept poverty. So, many of them were being called to be content with what they did  not  have. “The seed of unnecessary fear in the heart of a Christian is forgetfulness.” Discontentment suddenly doesn’t seem so unreasonable. Some of them went without food — for Christ. Some of them had only the clothes on their back — for Christ. Some of them lost their homes — for Christ. Some of them “joyfully accepted the plundering of [their] property, since [they] knew that [they themselves] had a better possession and an abiding one” (Hebrews 10:34). If  they  could be content with what they had, and didn’t have, how can we not learn to be content with what we have? Grace Enough Be content with what you have.  Are there six more terrifying words in a culture like ours? They certainly land on me like six sharp cannon blasts. Don’t let your heart endlessly pine for what you might have one day, but cultivate satisfaction in what God has given you for today. The word for  content  is the same word in 2 Corinthians 12:9, when Jesus says to the apostle Paul, “My grace is  sufficient  for you, for my power is made perfect in weakness.” Paul responds, “Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong” (2 Corinthians 12:9–10). Paul’s message is not like so many contentment gospels: If the Lord gives you less, make lemonade. Rather, he says,  If Christ gives you less, boast in your less, because you get to see more of him in your less.  His grace is sufficient to cover any deficiency in us. If God is that big, and grace that sweet, then we are able to say what the vast majority cannot say: “If we have food and clothing, with these we will be content” (1 Timothy 6:8). We will not be simply appeased, but pleased, because our deepest joy does not rise and fall with what we have (Philippians 4:11). How Silver Kills a Man If we want to be content with what we have, however, we have to be free from the love of money. As Paul warns, “The love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs” (1 Timothy 6:10). And through this craving, many have forfeited contentment and forgotten what God has said. Intimacy with God loses its value as we fall deeper in love with our currency (and all it buys for us). “We will only be truly content with what we have when we know that we have him.” If we keep flirting with money, we will make ourselves sons of Judas, who traded God himself for thirty pitiful pieces of silver (Matthew 26:15). But even before he died, Judas knew he had been had (Matthew 27:3). He had grossly overestimated money and misjudged the love that no amount of silver could buy: “I will never leave you nor forsake you.” Could he not see how murderously unhappy the Pharisees were (Luke 16:14)? Still he couldn’t shake his cravings for more, even if they cost him everything. If we could feel the horrible realization he felt after trading Jesus away for money, would we not race to give away every possession necessary to have God? Would we not gladly have however little in this life to gain him in the next and forever? Content and Courageous What does contentment sound like? True contentment does not sound cheap, shy, or docile because it often requires profound strength and lionhearted courage. Hebrews continues, “He has said, ‘I will never leave you nor forsake you.’  So we can confidently say , ‘The Lord is my helper; I will not fear; what can man do to me?’” (Hebrews 13:5–6). As he looks out on this small army of Jesus-followers, facing want and need and worse, he turns from Joshua 1 to Psalm 118, which goes on to say, It is better to take refuge in the Lord      than to trust in man. It is better to take refuge in the Lord      than to trust in princes. (Psalm 118:8–9) Courage ties Psalm 118 to the promise from Joshua 1 because God says to Joshua three times, “Be strong and courageous” (Joshua 1:6–7, 9). And before Joshua heard those four words, Moses had said to him, “Be strong and courageous. Do not fear or be in dread of them, for it is the Lord your God who goes with you. He will not leave you or forsake you” (Deuteronomy 31:6). When you are tempted to worry about how much you have, set your mind on what  he has said . If the true God is your God, he goes with you. He knows what you need (Matthew 6:32). And knowing all you need, and all you will face, he will never leave you nor forsake you. Therefore, we can be courageous wherever his hand leads us, flee the shiny promises of silver, and rejoice in what we have. Most of all, we can rejoice that we have him.

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