Doctrine of Divine Dynasphere 1

July 15, 2010


A.  Definition.  The divine dynasphere is God’s plan for the royal family of God or Church Age believer.  It is God’s game plan for the Church Age; the boundary for the Christian way of life.  The divine dynasphere is the power of the Christian way of life.  It is God’s will and plan for your life.  It is the spiritual life of the believer.

B.  Terminology.
1.  Dynasphere comes from the Greek DUNAMIS, meaning power, and the Attic Greek SPHAIA, meaning sphere.  The power sphere is the area or boundary for Christian modus vivendi and modus operandi.  Since they are clearly defined in the New Testament, but with different terms, we use this one word.
2.  The divine dynasphere is an interlocking system, having “gates.”  If the believer is in the cosmic system, he is not in the divine dynasphere.
3.  Satan’s rulership of this world is administered through his own power systems, while divine control of the believer is administered through God’s power sphere.

C.  Mandates.
1.  Mandates for residence and function in the divine dynasphere are given in relationship to the third person of the trinity, God the Holy Spirit.
a.  “Be filled with the Spirit,” Eph 5:18, refers to the initial entrance into the divine dynasphere at the point of salvation.
b.  “Walk by means of the Spirit,” Gal 5:16, is a mandate for the believer to remain inside the divine dynasphere.
c.  “Grieve not the Spirit,” Eph 4:30, is a mandate to the believer not to enter cosmic one.
d.  “Quench not the Spirit,” 1 Thes 5:19, is the mandate for the believer not to enter cosmic two.  Yet, even when the believer is in the cosmic system, the Holy Spirit still indwells the believer, making his body the temple of the Spirit.  Therefore, demon possession is impossible, but demon influence still goes on outside the divine dynasphere.
2.  The divine dynasphere is also an interlocking system of love, with many mandates for love.
a.  The divine attribute of love is absolute, not dependent on any object.  The objective love of God is the love of each member of the Trinity toward the other members.  The subjective love of God is directed toward His own essence.  God’s love does not have to be sustained by emotion, physical love, or any human love.
b.  Capacity for love must be related to the basic virtues of life.  Love is only significant in humans as it is first a virtue related to God.  Category #1 love is toward God; this is the only love that contains in its function virtue itself.  This is the only personal love which is a virtue.  Categories 2 and 3 love are only meaningful if the persons involved have virtue.  Therefore, we call these virtuedependent.
c.  Mankind distorts God’s love by superimposing his own standards on God.  For example, in time of disaster, “How can a loving God do this to me?”  This blasphemy often results from misunderstanding what love is.
d.  Since the fall of Adam, man’s contact with God is through God’s integrity.  God’s righteousness is the principle of divine integrity, while God’s justice is the function of His integrity.  God’s integrity is not impressed with man’s ascetic functions.  There is nothing man can do to change or destroy the integrity of God.  The integrity of God gains nothing from the function of any person, but from the truth in three categories.
e.  The perfect righteousness of God demands righteousness; justice demands justice. Therefore, what the perfect righteousness of God demands, the justice of God executes.
f.  The imputation of divine perfect righteousness at the moment of faith not only means justification, but it is the basis for God’s love toward man as something more than just an anthropopathism.  God loves His own perfect righteousness in us.  But He does everything for us because of His integrity, not His love.  The source of every blessing we have in life is divine justice imputing that blessing to divine perfect righteousness.  God’s integrity always takes precedence over His love.
g.  This same principle must hold true in human love.  Personal love is meaningless unless the one who loves has integrity.  This precedence was established at the cross, where God the Father loved God the Son eternally and infinitely.  But God the Father’s integrity demanded that His justice impute our personal sins to Christ on the cross and then judge His Son bearing those sins.  This demonstrated once and for all that divine integrity takes precedence over divine love in dealing with the human race.
h.  Realizing this, we realize there must be a system whereby we as believers, with all of our failures, can still be sustained by God day by day.  How can God give us logistical grace when we are in the cosmic system and continue to fail Him?  He doesn’t do it because He loves us, but because of His integrity.  So also, without integrity, human love has no virtue.
i.  God’s plan is a system of integrity.  So it is not surprising that God would invent for the royal family of God a cage of integrity, a system of integrity; a place where you can live your life in honor, and actually glorify God in spite of having an old sin nature.
j.  Neither the love nor the integrity of God is maintained by the sovereignty of God, but they are a part of His immutable, unchangeable self.  Everything relates to the holiness of God.  Even when the integrity of God rejects the believer’s sins, despises his demonization in the cosmic system, and administers punishment from His justice, the love of God toward us remains constant.
k.  Why?  Because inside of us as royal family of God are two perfect righteousnesses.  We not only have the imputation of the Father’s perfect righteousness at salvation, but we also share the perfect righteousness of Christ as part of our positional truth.  Therefore, having a double righteousness demands that we have a spiritual life system which is unique, one which is totally different from any system of spiritual life which has ever existed before.  You have an opportunity that the greatest believers of the Old Testament did not have and would have loved to have.  The Church Age is much more intense in the angelic conflict than any other dispensation.  To whom much is given, much is expected.
l.  The essence of God is one, but our contact with God’s essence is limited.  We aren’t in contact with His omnipotence, omniscience, omnipresence, or sovereignty.  The point of contact for us is His integrity, and then His love, but integrity must come first.  Without integrity, there is no love.  God cannot love us unless we have His integrity.  Since we’re obviously not as good as God, He gave us His perfect righteousness twice.  He did this in grace; we don’t earn or deserve it.  We have a relationship with God because of God’s grace.  When God gives us His perfect righteousness, then love follows.
m.  So in the divine dynasphere, integrity must precede love.  Virtue is developed in gates 14, and then comes love in gates 56.  Love doesn’t depend on your personality, sweetness, or selfsacrifice; you must have integrity.  Without integrity and virtue, there is no love, no execution of the mandates of God.  And the divine dynasphere puts the entire package together.  Love is not love and life is not life without the presence of integrity and virtue.  Both divine integrity and love stand without any help from man.  We need God’s help and love, He doesn’t need ours.
n.  We have the basis for His love because He has given us His virtue, His integrity.  “Our righteousnesses are as menstrual rags.”  God cannot love anything less than perfect righteousness.  Because we possess the perfect righteousness of God, we are the objects of God’s love.  All the great escrow blessings of maturity come to those who have virtue; God’s virtue.
o.  To rightly divide the Word of Truth the believer must distinguish between the attribute of God’s love and the anthropopathism of God’s love.  The attribute is found in 1 Jn 4:8, “God is love.”  The anthropopathism is found in 2 Cor 9:7.
p.  We are royal family; therefore, we must have integrity before love.  This means we must have a system, a spiritual life in which integrity comes before love.  Therefore, God has provided certain mandates related to love.
(1)  2 Jn 6, “And the love [complex] is this: that we walk according to His mandates.”
(2)  1 Jn 2:7-10, “He who loves his brother abides in the light.”
(3)  1 Jn 3:2324, “And this is His mandate, that we believe in the person of His Son, Jesus Christ, and that we love each other…”
(4)  Jn 15:917.
(5)  Eph 5:2, “And walk in love, just as Christ also loved you . . .”
3.  So there are three categories of divine mandates related to love:
a.  The command to reside in the love complex, Jn 15.
b.  The command to function under impersonal love: “love one another,” Jn 13:34, 15:12, 17; 1 Jn 3:23.
c.  The command to perpetuate momentum inside the divine dynasphere, “keep walking in love,” 2 Jn 6; Eph 5:2.

D.  Descriptions of the Divine Dynasphere in the New Testament.
1.  Light versus dark:  Eph 5:8; Col 1:12; 1 Thes 5:5; 1 Pet 2:9; 1 Jn 1:5, 7. Light refers to the protocol plan of God.  We could have called it the “lightosphere” instead of the dynasphere.
2.  Power:  Acts 1:8; 1 Cor 2:45; Col 1:11; 2 Thes 1:11; 2 Tim 1:7, 3:5; 1 Pet 1:5.
3.  Love (complex), AGAPE:  Jn 15; 1 Cor 13.

E.  Summary of the Gates.
1.  The filling of the Holy Spirit.
2.  Basic Christian modus operandi.
3.  Enforced and genuine humility.
4.  The function of GAP or the metabolization of doctrine.
5.  Motivational virtue toward God, i.e., personal love for God.
6.  Functional virtue toward man and circumstances, i.e., impersonal love for all.
7.  Passing momentum tests; the momentum gate.
8.  Spiritual maturity.

F.  The Role of the Love of God.
1.  Like all divine attributes, God’s love belongs to God’s essence.
2.  God is eternal, His love is eternal.  God is love and always has been love.  God’s love does not increase or diminish.
3.  God is perfect, His love is perfect.  There never was a time when God did not love His own perfect righteousness.  As of the moment of salvation, each believer possesses the perfect righteousness of God.  However, since God’s love is a part of His essence, God’s love exists with or without an object.
4.  God’s love is virtuous; it is devoid of sin.  Mankind fails to understand this and superimposes his own concepts of love.
5.  Divine love as an anthropopathism is divine love directed toward God’s policy.
6.  Examples of divine impersonal love and divine personal love.
a.  When Christ died for our sins, that refers to His impersonal love for the entire human race.  Divine personal love is directed toward the Father’s perfect righteousness imputed to us at salvation.
b.  Divine impersonal love means giving logistical grace support.  Divine personal love means the imputation of supergrace blessings.
c.  Divine impersonal love means every believer receiving a resurrection body.   Divine personal love means special rewards for mature believers at the Judgment Seat of Christ.
7.  God’s love is not motivated by selfpromotion or selfindulgence. Virtue and integrity must precede the functions of life such as love, happiness, gratitude, worship, production, service, and glorification of the Lord Jesus Christ.

G.  Gate 1:  The Filling of the Holy Spirit.
1.  The spiritual life includes the filling of the Holy Spirit, but it also includes spiritual growth, both of which take place only inside the divine dynasphere.  When we accept Christ as Savior, we are first spiritual babies, then adolescents, and finally we become mature if we are consistent in our residence and function inside the divine dynasphere.  When a baby is filled with the Holy Spirit, it doesn’t have the same effect as when an adolescent or mature believer is filled with the Spirit.
2.  The filling of the Holy Spirit is an absolute.  It comprises onehalf of the spiritual life; spiritual growth is the other half.  Spirituality is an absolute.  It is the status of God the Holy Spirit controlling the soul of the believer inside the divine dynasphere.  Spirituality is the status of the believer in fellowship with God.
3.  God the Holy Spirit indwells every believer as long as that believer has a human body.  But only the believer in the divine dynasphere is filled with and walking in the Spirit.
4.  The filling of the Holy Spirit is the power system for the divine dynasphere.
5.  There are degrees of spiritual growth, but the filling of the Holy Spirit is an absolute.  There are no degrees of the filling of the Holy Spirit, though obviously there are different manifestations.  A mature believer filled with the Holy Spirit will be different from a baby believer filled with the Holy Spirit.
6.  Hence, the filling of the Holy Spirit manifests itself to the degree that the believer has grown spiritually from babyhood to adolescence to maturity.
7.  The filling of the Holy Spirit has greater manifestation and production in the mature believer than in the baby believer.  This is why tolerance is one of the greatest virtues in the spiritual life.  You should have the ability to grind your teeth and say nothing to some new believer who doesn’t understand everything, and not seek to straighten him out.
a.  Lack of tolerance is a tragedy because it destroys the environment for people to grow spiritually, and to have their own direct relationship with the integrity of God.
b.  Humility is the basis for tolerance.  As we advance, it becomes easy to be more critical of new believers who don’t really understand the Christian way of life.  Most new believers have something in their background that militates against their understanding of doctrine, so you have to be very tolerant.
8.  The filling of the Holy Spirit occurs for the first time at the moment of salvation when we are first entered into the operational divine dynasphere.  Thereafter, the filling of the Holy Spirit can only be recovered through the rebound technique (1 Jn 1:9).

H.  Gate 2:  Basic Modus Operandi of the Christian Life.
1.  From gate 1 comes the beginning of objectivity.  Objectivity is simply superhumility, or humility with tolerance; the ability to give people their privacy and still be friendly, kind, sensitive, thoughtful, and courteous.
2.  This is where capacity for life begins, because you are beginning to develop the early virtue stage of Christianity.
3.  Consistency in rebound is the important factor in this gate, along with humility, objectivity, and tolerance, plus instant and quick recovery from the cosmic system to avoid demonization.
4.  This is where you begin to function in the faithrest life; not the advance stage of applying the doctrinal rationales to life, but the early stage of mixing the promises of God with faith.  This gate is just the beginning of your ability to overlook insults and arrogance and stupidity in others.  Basic virtue slowly begins to emerge from the chaos of your life.
5.  This adds up to objectivity, without which you will never learn enough to understand how you relate personally as a priest to the integrity of God.
6.  You receive two commissions at salvation.
a.  Your priesthood is your personal relationship with God.  A priest is a human being who represents man to God; you represent yourself to God.  Therefore, you don’t need counseling, advice, etc.  You get your advice straight from the Word of God.  This allows you to live your life as unto the Lord.
b.  In your ambassadorship, you represent Christ to mankind.

I.  Gate 3:  Enforced and Genuine Humility.
1.  Enforced humility originates from authority orientation which begins in the home.  Parents are to use discipline to teach their children humility.  In this way, the child will have a chance to succeed in life once he leaves the home.  Arrogant children only end up being losers in life.
2.  Genuine humility originates from the perception of doctrine under the three stages:  reception, the gnosis stage; retention, the epignosis stage; and recall, the application of doctrine to all experiences.
3.  Genuine humility is absolutely essential for the advance in the plan of God, because it provides the teachability necessary for the inculcation of doctrine.
4.  Arrogant believers only have gnosis doctrine in their right lobes, and therefore are unable to apply doctrine in times of prosperity or adversity.
5.  See the doctrine of Humility.

J.  Gate 4: The Momentum Gate – The Function of GAP (Operation Z).
1.  Definition.
a.  GAP is an acrostic which stands for the grace apparatus of perception.  It is the divine system by which every believer with positive volition is able to understand the whole realm of doctrine.  GAP is the momentum of the Christian way of life.
b.  The believer receives two commissions at salvation.  The royal priesthood is the basis for perception of doctrine, and the royal ambassadorship is the basis for application.
c.  GAP is the provision of grace for the believer’s spiritual growth and attainment of maturity.  The whole system of the Christian way of life demands integrity before function.
d.  So when God designed a plan for the royal family, the first four gates were designed to build integrity; the last four gates were designed to manifest that integrity.  This Christian integrity is above and beyond morality.
2.  There are three basic systems of perception in the human race.
a.  Rationalism says that reason is the source of knowledge; therefore, reason is superior to and independent of any sensory perception.  Reason becomes the norm or criterion for reality.  Rationalism is the adherence to the supremacy of reason in matters of belief and conduct.  The issue then becomes the IQ of the subject.
b.  Empiricism is the scientific system of learning by observation and experimentation.  Therefore, reality lies in the function of the senses as they relate to observation, relaying all the information to the brain where it is categorized.  Both rationalism and empiricism are meritorious systems of perception.  They depend entirely upon human IQ.
c.  Faith is the way by which we begin all learning in life.  It is the only nonmeritorious system of perception.  Faith is defined as learning by accepting the authority of a criterion.  Faith as a system of perception builds knowledge on the basis of an absolute authority or an absolute axiom (e.g., God exists, or 1 plus 1 equals 2).  The validity of faith depends on the criterion or the object of faith.
(1)  In salvation, our Lord Jesus Christ is the object; He has the merit.
(2)  In GAP, Bible doctrine is the object, and therefore, Bible doctrine has the merit.  Jesus Christ is the living Word; Bible doctrine is the written Word.
d.  In the perception of doctrine, we must distinguish between human IQ and spiritual IQ.  By IQ is meant intelligence quotient.  Human IQ is the number assigned to a person on the basis of dividing his mental age by his chronological age.  The results are multiplied by 100 to eliminate decimals.  The cutoff date for IQ testing is about 1415 years of age.
e.  However, under the principle and policy of God’s grace, human IQ is not the issue in the perception of doctrine.  To say that human IQ is a factor in learning doctrine is to imply that a believer with a low IQ would be handicapped in learning doctrine, which is neither true nor the issue.
f.  The only issue is one’s positive volition, residence and function inside the divine dynasphere, and the use of the proper mechanics to convert gnosis doctrine into epignosis doctrine.  Faith is the system of perception.  So you must have both proper volition and proper faith perception.
g.  Faith perception applies to the second stage of GAP, retention of Bible doctrine.  The objective of GAP is to have epignosis doctrine resident in all parts of the right lobe.  The solution to demonization is epignosis doctrine in the soul.
h.  The first four gates of the divine dynasphere provide the basis for our spiritual IQ.  Great emphasis is placed on the Holy Spirit in learning doctrine, 1 Cor 1:19  2:16.  Without the filling of the Holy Spirit, no one can learn doctrine.  That is the key to spiritual IQ, Jn 14:26, 16:1214; 1 Jn 2:27.
3.  Grace provision for the perception of doctrine.
a.  Divine provision of the classroom; the local church.  There are three factors involved in this provision.
(1)  The local church is organized humility.
(2)  The authority of the pastor is enforced humility.
(3)  The reception of doctrine is genuine humility.
b.  Formation and preservation of the Canon of Scripture; our textbook.
c.  Provision of the divine dynasphere and the rebound technique to recover and avoid demonization.
d.  Commission of the believer as a royal priest.
e.  The provision of a right pastor.
f.  The provision of logistical grace to keep you alive with positive volition.
g.  The provision of freedom under the laws of divine establishment and client nation status.
4.  Concept of the pastor as the communicator.
a.  The pastor communicates doctrine using the ICE standard.
(1)  I means Isagogics:  the interpretation of the Bible within the framework of its historical setting.  The Bible must be interpreted in the time in which it was written, as well as in the language in which it was written.
(2)  C means Categorical.  This fulfills the hermeneutical principle of comparing Scripture with Scripture; rightly dividing the Word of Truth.  Scripture compared with Scripture determines the classification of doctrine.
(3)  E means Exegetical analysis of Scripture.  Each verse must be analyzed grammatically, syntactically, in the context of the original language.  Not only must each verse be analyzed from the standpoint of grammar, syntax, and etymology, but also from the standpoint of its relationship with the other verses in context.
b.  The principle of the pastorteacher is found in Eph 4:1116, which covers everything from the gift to its purpose.  This is the counteraction to the demonization of the human race.  Believers can be no stronger than the doctrine the pastor presents.
c.  So GAP demands faithful pastors teaching the Word.  The first great malfunction of GAP is the lack of prepared pastors.  God uses prepared men to teach His Word.
d.  The blessings and vigor of the client nation depend upon the volume of truth being communicated and believed in that client nation.
5.  The Importance of Bible Doctrine:  Ps 33:4a, “The Word of the Lord is integrity.”
a.  Our contact with God is with His integrity.  God designed for the royal family of God a way of life that says, “integrity first, virtue first.”
b.  Virtue and integrity are developed by truth, by doctrine in the soul, and therefore by the function of GAP.  Ps 33:4b, “And all His provision is in faithfulness.”
c.  The thing that God demands of us in the devil’s world, above all else, is integrity.
6.  The Dynamics of Doctrine.
a.  Ps 33:1011, “The plan of God stands forever.”  We’re only here for one purpose: to link up with the plan of God.  “The thoughts of His right lobe are for all generations.”  This is how you link up with the plan of God.
b.  Prov 8:136.
7.  The Mechanics of GAP.
a.  Stage 1:  Reception.
(1)  This is the modus operandi of the believer who resides in the divine dynasphere and is positive to Bible doctrine, fulfilling the principle of receptive comprehension.
(2)  The mentality of the soul possesses two frontal lobes:  the left lobe in Greek is the NOUS, the right lobe is the KARDIA.
(3)  The left lobe is designed to assimilate objective information, i.e., gnosis.  This is a staging area only; a means to an end for the function of GAP.  The reception of doctrine in the receptive lobe makes the believer a hearer, but not a doer of the word.  Receptive comprehension includes:
(a)  Being in the divine dynasphere.
(b)  Having positive volition, and therefore being self-motivated.
(c)  Making decisions from a position of strength to listen to Bible teaching from your own right pastor.
(d)  Having the academic discipline of concentration, poise, objectivity, and good manners so that maximum reception can occur.
(e)  Accepting the authority of the pastor and being under the function of general teachability (gate 3, enforced and genuine humility).
(f)  Having receptive comprehension, which is the residence of gnosis doctrine in the left lobe as a result of hearing doctrine taught.
b.  Stage 2:  Retention.
(1)  This is where epignosis doctrine is retained in the right lobe.  Only this doctrine can result in spiritual growth.  This is the transfer of gnosis doctrine from the left lobe to the right lobe.  In the process, you become a “doer of the Word” according to James.
(2)  Epignosis doctrine is the means of normal growth.  It occupies at least seven compartments of the right lobe:  the frame of reference, the memory center, vocabulary storage, categorical storage, the conscience, the launching pad for recall or application, and the department of growth, James 1:1925.
(3)  Gnosis is converted to epignosis through the mechanics of faith perception.  There are two functions of faith:  faith perception and faith application.  Faith function or application is the Christian way of life.  Faith perception is the system of converting gnosis into epignosis.  Faith application is the function of the three stages of the faith-rest drill, the application of doctrine to experience.  The mechanics involve two things:  faith as a nonmeritorious system of perception and volitional selfdetermination.
(4)  So the combining of faith with volition has two possibilities.
(a)  Negative volition plus faith perception, which is gnosis; i.e., “I understand what you are saying, but I don’t believe it.”  Here, there is no spiritual growth, no benefit.
(b)  Positive volition plus faith perception, which is epignosis, the retention stage; i.e., “I understand what you are teaching, and I believe it.”
(5)  Negative faith perception means understanding the doctrine at the point of reception without growth or application.  Positive faith perception means converting gnosis into epignosis which can then be applied to experience.
c.  Stage 3:  Recall.
(1)  This is the stage of faithapplication, the function of the faithrest drill, the application of epignosis doctrine to experience.  This is the function of the royal ambassadorship and accelerated growth.  When you apply doctrine to the various tests in life or to prosperity, it accelerates growth.
(2)  This stage protects the believer from demonization, 2 Cor 10:46.
(3)  There are two categories of spiritual growth:  normal growth from epignosis, and accelerated growth from the application of doctrine to pressure, adversity, or prosperity.
d.  Stage 4:  Resist, James 4:7; 1 Pet 5:89.
8.  The Results of GAP.
a.  Through both normal retention and accelerated recall, spiritual growth to maturity results in the glorification of Christ.  This is the full function of the right lobe in application of doctrine to one’s life.
b.  For example, the frame of reference retains basic doctrine as a system for developing and building up more doctrine; hence, the advance from simple to complex doctrine.
(1)  The frame of reference sets up a red alert section of the soul, where certain doctrines form an instant reaction force to meet the problems of life.  For example, you rebound as soon as you find yourself inside the cosmic system in order to avoid being demonized.
(2)  The frame of reference uses epignosis doctrine to deal with the problems of the subconscious mind and guilt complex, as well as the conscious mind.
(3)  The frame of reference provides the basis for the effective communication of ideas in conversation:  witnessing, public speaking, evangelism, and teaching doctrine.
(4)  The frame of reference raises the spiritual I.Q. of positive believers and provides capacity for worship, happiness, love, and blessing.
(5)  The frame of reference constructs a reservoir of doctrinal rationales which become the great impact of the faith-rest drill.
(6)  The frame of reference also provides all the building material for the edification complex of the soul.
(7)  All of this is the basis for joining the pivot, becoming a winner in the historical phase of the angelic conflict, avoiding demonization, and for producing divine good rather than human good.

K.  Gate 5:  Personal Love for God, your Motivational Virtue.
1.  Motivational virtue is the function of personal love for God.  Personal love for God is the modus operandi of the believer’s royal priesthood.  It is a personal love which can only be developed through the principle of virtue, the system for the Christian way of life.
2.  Each member of the Trinity has always had a personal love for the other members.  But God can only love mankind impersonally because of the fall.  But once we believe in Christ and receive the imputation of God’s perfect righteousness, then God is free to love us personally without any compromise to His character.  So God loves us because we possess His perfect righteousness.
3.  At the cross, the love of God the Father for the Son was superseded by God’s integrity when God’s integrity imputed our personal sins to Christ for judgment.  Therefore, integrity supercedes love in God’s relationship with the human race.
4.  The whole system which God has designed for the Christian way of life is one in which integrity is placed first.  Therefore, the first four gates of the divine dynasphere develop integrity.  The issue in your life is not who you personally love, but whether or not you have integrity.  The only personal love which has any merit is personal love for God.  So your Christian life is higher than any system of morality because it is a life of integrity and virtue.
5.  The dynamic approach to the Christian life is gate 5, motivational virtue.  This gate includes the true concept of Christian worship.  As the believer grows from residence and function inside the divine dynasphere, personal love for God is parlayed into occupation with Christ.  This is the highest manifestation of human integrity.
6.  The relationship between gates 5 and 6 is found in 1 Jn 4:165:3. God has given us onehalf of His divine integrity, and therefore He expects us to develop integrity first as the base for the Christian way of life.  This is done by the function of GAP.
7.  Personal love for God and impersonal love for man together are called virtuelove.  Virtue-love is not some system of human interaction or emotion.  This is a love that exists whether there is any object or not.  This is not a love based on any human attractiveness or attraction.  This love is based on the integrity and virtue resident in the believer.
8.  The virtuelove of God is described in the phrase, “God is love.”  God’s virtue-love, like all His attributes, is infinite, eternal, and perfect.  God does not fall in love or develop capacity for love.  His love doesn’t increase or diminish.  In contrast to human love, virtue-love is not sustained by physical attraction or emotional or mental attraction.  Virtue-love exists with or without an object.  God has no selfindulgence or selfpromotion related to the function of His love.  Mankind tends to superimpose its own attitudes of love on God.
9.  Virtue-love in man must be achieved by residence and function inside the divine dynasphere.  Gates 5 and 6 go together.  You cannot have personal love for God without that love being manifest in impersonal love for man and circumstances.  If you have any mental attitude sin toward anyone else, then you do not have personal love for God.
10.  The personal love of Adam for the woman was so great that he rejected staying in the Garden of Eden with our Lord.  Human personal love has no virtue and no strength in itself.  It is totally dependent on the function of impersonal love for its virtue.  Virtue-love loves the entire human race and is even willing to die on a cross for it.
11.  The principle is that integrity precedes love.  In the function of divine essence, all of the characteristics are simultaneously coeternal and coinfinite.  But in the logical understanding of these things, the holiness or integrity of God precedes the love of God in the presentation of the essence of God.  Why?  God’s love is perfect, and this can only remain true if He has integrity.
12.  This is also the pattern for the Christian way of life.  Therefore, integrity is developed in the divine dynasphere in gates 14 before the believer can have virtue-love at gates 56.  Integrity must precede love, because there is no true love without integrity.
13.  We as believers do not have any personal contact with the love of God, but with what produces God’s love:  God’s integrity.  It is better to be blessed by the integrity of God than by the love of God.
14.  Jesus Christ loved us when He went to the cross and died for us spiritually.  This love was impersonal love and not an anthropopathism.  Only because we possess divine perfect righteousness can God love us personally without compromise to His holiness.  Divine righteousness is so much more important than love that this perfect righteousness had to be given to us at salvation.  Along with that perfect righteousness God gave us a system for the development of integrity first.  This is the basis of the Christian way of life, for Christian virtue-love cannot exist without integrity.
15.  At the cross, the Father had to set aside His eternal personal love for God the Son because of His integrity which always must be satisfied before God’s love.  Virtue always precedes love.
16.  From divine impersonal love, God provided judgment of our sins as unbelievers and logistical grace for all believers.  From divine personal love God provided perfect righteousness at salvation and greater blessings in both time and eternity.  We have something that is totally and completely valuable beyond the imagination and cerebration of man:  we have God’s very own perfect righteousness inside of us.  And as royal family we have a double portion of perfect righteousness.  We share the perfect righteousness of Christ by being in union with Him, and we have the imputation of the perfect righteousness of the Father at the moment of salvation.
17.  The execution of virtue-love demands that we have a system.  A system works where an individual cannot.  When we execute God’s mandates, we eventually become His friends, and the objects of His personal friendship.  We don’t become great by anything we do, but by functioning in His system which is a matter of grace.  Once you think you’re great, you’re in the process of being demonized in the cosmic system.
18.  The two virtueloves (gates 5 and 6) always go together.  The person who has personal love for God will do very well in the field of human interactions.  He’ll be a friend you can always trust, or a lover in whom you can have great confidence.  If you truly love God, then you will truly have impersonal love for all mankind.
19.  Virtue comes from the Latin VIRTUS, defined as those human characteristics of thought and principle which are manufactured through the function of the first four gates of the divine dynasphere, and cannot be duplicated or counterfeited by anything else in life.
20.  Virtue must have a foundation on which to erect its magnificent structure.  This foundation is developed from humility and objectivity.  Reception of doctrine alone demands a tremendous amount of virtue, objectivity, character, and honor.
21.  Virtue is the monopoly of God restricted to life inside the divine dynasphere.  God invented virtue so that you can face every situation in life and be on top of it with great happiness.  Virtue never changes with changing circumstances; it is stable.  Therefore, the only way to face life, to enjoy life, to entertain yourself, is to start from a base of virtue.  It is inevitable that some Christians will be weird and some will rub you the wrong way.  Hence, you need to tolerate them, a part of virtue-love.
22.  Toleration goes with humility, which is the honorable status quo of orienting yourself to life apart from the genius of Satan.  It is recognition and acceptance of authority regardless of how good or bad the authority is.
23.  Humility inevitably goes in two directions: toward human interaction, and toward God, which leads to worship.
24.  So virtue, humility, and worship are the ingredients which lead to “falling in love with God.”  As virtue becomes stabilized it will produce confidence and worship toward God, and courage and morality toward man and circumstances.
25.  Virtue also produces good manners, thoughtfulness of others, and sensitivity toward the feelings of others.  When you begin to accelerate in your spiritual growth, virtue emerges.  Virtue is manufactured from the perception of doctrine.
26.  The believer’s residence and function in the divine dynasphere inevitably produces three things:  honor, integrity, and virtue.  They are in many ways synonymous.  Virtue manufactured inside the divine dynasphere is the source of all true love and all true happiness in life.  It is what sustains such magnificent characteristics as courage and stability.
27.  The cosmic system offers the believer wealth without honor, success without integrity, promotion without ability, fame without virtue, sex without love, authority without leadership, life without capacity, approbation without happiness.  Inside the cosmic system there is a constant search for happiness, but no way to attain it.
28.  Phil 4:8, “Everything that is true, everything that is honorable, everything that is righteous, everything that is pure [virtuous], everything that is capacity for love, everything that is commendable, if there be any virtue, anything worthy of these things, concentrate on these things.”
29.  1 Pet 2:9, “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, in order that you may proclaim the virtues of Him [Jesus Christ] who has called you out of darkness [cosmic system] into His marvelous light [divine dynasphere].”  2 Pet 1:29.
30.  Virtue is directional.
a.  Enforced humility is directed toward authority in life.  Genuine humility is directed toward both God and man.
b.  Worship is directed toward God as an expression of personal love.  Morality is the virtue directed toward man.
c.  Confidence is directed toward God as a virtue; courage is the virtue directed toward man and circumstances.
d.  Personal love as a virtue is directed toward God, while impersonal love is directed toward man.
31.  So when you have virtue, you must know what it must be directed toward.  Misdirected virtue is the problem of many believers.
a.  Morality toward God and worship toward man are both blasphemy.  Morality toward God is legalism; worship of man is religion and arrogance.
b.  Courage toward God is blasphemy and presumption; confidence in man is idiocy and at best naive arrogance.
c.  Misdirection of virtue squeezes all the virtue out of your life.
d.  Personal love does not have virtue unless it is directed toward God.  Personal love of another human being is dependent upon the virtue of impersonal love.  Misdirected love is robbed of its virtue, and distorts strength into weakness.
32.  Virtue is objective in its function; arrogance is subjective.  Arrogance destroys virtue, because arrogance in its subjectivity is directed toward self.
33.  So there are two categories of virtue:  motivational virtue directed toward God, and functional virtue directed toward man.
34.  Virtue directed toward God motivates virtue directed toward man.
a.  Personal love for God motivates impersonal love for man.
b.  Confidence toward God motivates courage toward man.
c.  Worship toward God motivates morality toward man.
d.  Enforced humility toward authority motivates genuine humility toward God, man, and life in general.
35.  Several things are very destructive to virtue, because virtue in its early stages is very shaky.
a.  Arrogance of disillusion (iconoclastic arrogance) is basically the misdirection of personal love toward mankind, or confidence toward people.  Confidence in people is not virtuous, but is virtue-dependent.  In 2 Cor 2:3, 7:16, 8:22, 10:2, 11:17, Paul expressed confidence in the Corinthian church, but it was not a virtue.
b.  Personal love toward man is normal, but not virtuous.  Personal love is virtue-dependent, and can only be sustained where virtue exists.  Misdirected love has no virtue and must depend on some virtue to sustain it, to guard it from disillusion.  Disillusion will be one of your momentum tests.  Disillusion and virtue cannot coexist in your soul.
c.  Distraction from consistent intake of the Word of God usually occurs because of the narcissus syndrome, part of which is the demand syndrome, a preoccupation with self, and the subordination of everyone else to you.  You lust for attention resulting in vanity, seeking to control your environment, and being the center of attention in your circumstances.  You stifle others with your demands and destroy their privacy and volition.
d.  Delusion with God.  God is perfect and worthy of our personal love, but this love must come from our own free will.  God never does anything to bring us to the point of loving Him.  We must appreciate God for what He is, not for what He can do for us.
e.  Personal love toward humans frequently becomes a tragic flaw, while impersonal love toward God is arrogance, megalomania, and superimposing one’s standards on God.  Personal love without virtue establishes tremendous vulnerabilities to weakness, human good, and abnormal sex.
f.  Reaction to injustice.  Many new believers assume the entire world will be fair to them; if not, it’s God’s fault.  We react to unfairness and injustice in life because we have no virtue to protect us from these things.  As ambassadors of Christ, reaction is out. Ambassadorship demands virtue, the virtue of impersonal love.
(1)  Reaction manufactures preoccupation with self, blaming others for the function of our own free will in bad decisions, divorcement from reality, and total loss of common sense.
(2)  Reaction leads to crusader arrogance, involvement in social action, de-emphasis of Bible doctrine, social engineering, utopianism, and cosmic involvement.
(3)  Every believer must face a certain number of momentum tests in the area of personal animosity and collective injustice.  But one’s integrity requires confidence in God, worship toward God, and personal love for God, along with courage toward man, morality toward man, and impersonal love for man.  This is the only solution to facing true injustices in life.
g.  Frustration.  In a civilized society where survival is not a daily issue, people have more time to be preoccupied with something, generally self.  This leads to the experience of frustration, which is being checkmated in life by one’s arrogance.
(1)  Arrogance reaches out and claims and demands everything in its periphery, wanting everything to be focused on self.  Yet, the thinking of arrogance and the reality of life never agree.
(2)  Frustration is arrogant preoccupation with self, disappointment in others, thwarted lusts, and vain ambitions.  Most people are frustrated over circumstances in which they have control from their volition, but they use their free will to make bad decisions and so produce both frustration and bad decisions, thus losing control of their life.
(3)  Through poor judgment, bad decisions, and lack of acquired wisdom from doctrine, the believer manufactures his own frustrations.  When you are disillusioned, distracted, react to injustice, or are frustrated, you have no virtue.
(4)  The motivational virtues not only remove frustration, but they add in its place great happiness and orientation to life.
(5)  When frustration is permitted through residence in the cosmic system or prolonged through function in the cosmic system, it results in total disorientation to life.
36.  Worship is the expression of the believer’s personal love for God.  It is virtue.  There is no possible way to love or worship God with His perfect holiness and virtue without having a love with inherent virtue.  The only possible way to worship God is inside the divine dynasphere.  You start with worship and perception of doctrine, which is eventually parlayed into personal love for God, which is one half of virtue-love; the other half being impersonal love, our functional virtue.
37  Jn 4:24 teaches that gates 2 and 4 of the divine dynasphere produce the virtue of worship.  The principle is that in worship you can only give to God what you possess.  We cannot give glory to God because we don’t yet have a resurrection body.
38.  We start in the Christian life without personal love for God; this must be developed.  A new believer cannot have worship or personal love for God.  You have to know what you’re doing before you can do it in the Christian life.  It is the rewards and decorations imputed to the resurrection body that result in glory, which we in turn can give to God.  The highest thing we can give to God now in worship is love.  You can also give back to God some of the time He has given you.
39.  There are three types of worship.
a.  Respect.  The believer can only respect the Lord through understanding His thinking, 1 Cor 2:16.  Respect is the beginning of virtue-love for God.  You cannot instantly fall in love with God.  It is a process which demands the base of virtue and integrity.  Love begins with respect, even in virtuedependent love.  You respect with your mentality and your standards.
b.  Reverence.  This is merely a growing respect.  The difference between respect and reverence is a matter of concentration, of recall from retention of doctrine.  Respect is the worship of the immature positive believer; reverence is the worship of the positive believer at gate 5.
c.  Honor.  This is the highest worship you can give to God, which comes when you arrive at gate 8.
40.  So there are three stages to this virtue-love for God.  You cannot give to God what you do not possess.
a.  Giving God honor is reserved for the friends of God.  At every stage of spiritual growth, you have gratitude and thanksgiving related to your frame of reference.  You are limited in personal love for God by your stage of spiritual growth.
b.  When a person has reverence for the Lord, his whole lifestyle changes to one of sensitivity and thoughtfulness of significant things.
c.  With honor, you have the highest form of thanksgiving.
d.  But as you move into the reverence stage, the danger is that you are enthusiastic about something and want everyone else to be just as enthusiastic.  Such people are almost intolerant of people who do not appreciate the Lord the way they do.  This becomes a trap.  You’ll never honor the Lord with that attitude.  You must learn to tolerate dummies.  All antagonistic interaction among believers is the result of intolerance by the growers, and demonization of the dummies.
41.  In the Church Age, the object of worship is the second person of the Trinity.  The ingredients of worship relate to personal love, capacity, and spiritual self-esteem, which means the first four gates of the divine dynasphere.
42.  There is no true personal love apart from genuine humility, which then becomes a protector against intolerance.  Genuine humility is more inclined to be tolerant of others.  In worship, you can also give your service, time, and money.  But these are secondary compared to love.  Without love, giving these other things will be superficial.
43.  Documentation for gate 5:  1 Cor 2:9; Eph 3:1421; 1 Pet 1:38;  2 Cor 5:4; Rom 8:28; 1 Cor 16:22; Heb 11:27, 12:3f.
44.  Mandates of love.
a.  Josh 23:1011, “Take careful heed to yourselves to love the Lord your God.”
b.  2 Tim 1:1314 teaches that the pastor demonstrates his love for God by his faithful studying and teaching in the sphere of doctrine.
c.  Ps 31:23, “O Love the Lord, all you godly ones.  The Lord preserves the faithful believers, but fully pays off in discipline the arrogant doer.”

L.  Gate 6:  The Functional Virtue, Impersonal Love.
1.  Scripture.
a.  1 Jn 4:165:3 is John’s approach to virtue-love.
b.  1 Cor 12:3113:13 is Paul’s approach to virtue-love.
2.  Introduction.
a.  Impersonal love is that category of functional virtue whereby the integrity of the subject exceeds the repulsiveness of the object.  This is the only category of human love with builtin virtue.  Therefore, it is in direct contrast to any personal love toward man.
b.  Impersonal love in the divine dynasphere emphasizes the integrity of the subject, while personal love emphasizes the attractiveness of the object.  Therefore, personal love is toward a few; impersonal love is toward all, especially the most repulsive.
c.  Impersonal love is functional virtue motivated by love of God.  Since God has no prejudice, impersonal love eliminates prejudice.
d.  So impersonal love is not sustained by the object, but by the believer in the divine dynasphere with doctrine and personal love toward God.
e.  Impersonal love is a relaxed mental attitude to all men from spiritual momentum.  Therefore, impersonal love cannot be corrupted by flattery, human rapport, emotional rapport, or the exploitation of arrogance.  Therefore, it is free from any mental attitude sins.
f.  While personal love toward man is optional, impersonal love toward all is the Christian way of life.  The smarter or dumber you are, the more prejudiced you are.  One has discernment, the other has arrogance.  Impersonal love toward all, without compromising your mentality, is just eliminating your prejudices.
g.  Personal love depends on a lot of things that are not virtuous, but impersonal love is totally virtuous.  Impersonal love toward God, though, is blasphemous.
h.  The function of impersonal love more than overcomes any problems of inequalities.  Impersonal love emphasizes the integrity of the subject.  Personal love emphasizes the attractiveness and rapport with the object.
i.  Impersonal love is motivated by God and is, therefore, nondiscriminating.  Personal love is motivated by rapport, and so is extremely discriminating.  The requirements of impersonal love demand the highest virtue of the Christian way of life.
j.  Impersonal love is your ambassadorship; personal love is a matter of the believer’s norms and standards about people.  The object of impersonal love can be ugly or pretty, lovely or hateful.  Impersonal love is not influenced by the attitude of others, but by Bible doctrine in the soul.
3.  The visible and invisible Christian life.
a.  As a royal priest, the believer represents himself before God in the function of gate 5.  As a royal ambassador, the believer represents God to the human race in the function of gate 6.
b.  The Christian life is divided into two parts:  invisible and visible.  What happens in the invisible determines the visible.  When you direct your priesthood toward man, you become a tyrant and a bully, telling others how to run their lives.
c.  If you love the Lord, your Christian service and your social and spiritual interaction with others will reflect your motivational virtue of love for God.  You won’t become a legalistic tyrant.  You will have legitimate and honorable Christian service, the visible side, which is relationship with man and circumstances.  The invisible is your relationship with God.

Invisible                        Visible

Priesthood                        Ambassadorship
Perception of doctrine                    Application of doctrine
Motivational Virtue                    Functional Virtue
Personal love, confidence, worship            Impersonal love, courage, morality
Gate 5                            Gate 6

d.  Malfunction at gate 5 destroys true function at gate 6. Malfunction at gate 6 destroys function of gate 5.  If you hate anyone or are arrogant, selfrighteous, etc, you don’t love God.  You cannot be in the cosmic system and produce virtue-love or have control of your life.
e.  There is no motivational virtue without functional virtue; there is no functional virtue without motivational virtue.  They must be coexistent or nonexistent.  The nonexistence of virtue-love is the status quo of life in the cosmic system.  Gates 5 and 6 were never designed to act independently of each other.  You cannot have only half of virtue-love.
f.  Motivational virtue and functional virtue stand or fall together.  If you have the motivational love for God, you will also have the functional virtue of impersonal love for man.  If you hate even one person, you do not possess the functional virtue.  If you do not possess the functional virtue, you cannot possess the motivational virtue.
g.  Motivational virtue is the basis for functional virtue.  You cannot have functional virtue without honorable motivation:  the virtue of personal love for God.  Therefore, you cannot hate your fellow believer and at the same time also love God.  If you have personal love for God, you also possess impersonal love for man.
4.  What about personal love for man?
a.  There are two categories of personal love:  romance and friendship.
b.  Personal love provides vulnerability to tragic flaws of life.
c.  Personal love develops such flaws as arrogant subjectivity and hypersensitivity.  Personal love causes jealousy, bitterness, hatred, implacability, self-pity, guilt, and motivates revenge and almost every evil.
d.  Once you fall in love, you’re capable of doing almost every horrible thing.  Personal love complicates life by combining the problems of two people, which intensifies the stress in life.  If a person cannot cope with his own problems, he can’t take on the problems of someone else he loves without creating stress.
e.  The weakness of human love is based on the existence of too many factors for its success and perpetuation; continued attractiveness of the object is one problem.  It also depends on rapport, and therefore requires reciprocation.  Lack of reciprocation intensifies frustration, which leads to disillusion, and the reaction of the tragic flaw syndrome (mental attitude sins).
f.  The only sustaining factor in human personal love is to add virtue to it by both parties.
g.  While you make decisions in the choice of loved ones and friends, thereafter, they begin to influence you.  Often, they corrupt your decisionmaking process.  They destroy your scale of values, and they act as a cosmic evangelist to hook you in the cosmic system.  1 Cor 15:33, “Do not be deceived, evil companions destroy good morals.”  Once they destroy your virtue, you and they have nothing.  Unless you as a believer are sustained by gates 5 and 6, you are going to be corrupted by every romance and friendship you have.  Without virtue in your life from the divine dynasphere, you turn your friends and lovers into cosmic evangelists.  2 Thes 3:14; Prov 13:20.
5.  The pattern of impersonal love.
a.  While God the Father cannot love the world except as an anthropopathism, God the Son demonstrated His impersonal love toward the entire human race at the cross by receiving the imputation of our personal sins.  This was based on His perfect integrity.  The demonstration began when our Lord picked up His cross, being ridiculed and mocked.  Jesus Christ had double integrity, both as God and as true humanity.
b.  Impersonal love as a virtue never discriminates, depending entirely on the integrity of the subject, the object being no issue.
c.  To do this, God the Father set a precedent for divine love related to the human race.  While God the Father loved the Son with an eternal, infinite love, His integrity took precedence over His love.
d.  Holiness or integrity is composed of two divine attributes: righteousness and justice.
e.  The justice of the Father imputed all our sins to Christ on the cross, and then judged them.  This is the saving work of Christ: redemption, reconciliation, propitiation, imputation, and atonement.  Our sins were never imputed to us, but to our Substitute.
f.  This becomes the pattern of all human relationship with God; the pattern comes from the precedence of the cross.  All human relationship with God has a point of contact:  divine integrity or holiness.
g.  The same justice of God which imputed all of our sins to Christ on the cross and judged them has imputed to everyone who believes in Christ His perfect righteousness, one-half of His integrity.  This sets up the grace pipeline.
h.  Grace is the policy of the justice of God in imputing blessing to the perfect righteousness of God.  This knocks all arrogance out of the Christian life, and leaves us only with the virtue of humility.  Our sins were imputed to Christ on the cross, so that God’s perfect righteousness could be imputed to us who believe.
i.  So when we believe in Christ, we exchange the saving work of Christ for one-half of His holiness, and the grace pipeline is the basis of all blessing.  This eliminates any possibility of anyone ever deserving or earning anything from God.  This is the only way God could bless us without compromising His divine essence.
j.  Faith is the absence of works.  Therefore, there is nothing you can do to lose your salvation or to cancel the work of God.  Because the believer possesses the perfect righteousness of God, he is the object of  the personal love of God.  This is the only reason God loves us.  This is where grace begins.
k.  So the same God who provided our salvation also provided a system to handle our failures and our successes.  Therefore, divine love is extended to all believers.  So when you look at people from integrity, you don’t see their prejudices, failures, etc.; instead, you see those for whom Christ died.  It is called “impersonal love” because it is based on the integrity of the subject, not at all on the object.
l.  God loves all believers because we all have perfect righteousness.  This is not based on the integrity of the object, but the object’s possession of integrity:  perfect righteousness.
m.  If God gave us His perfect righteousness to justify us at salvation, He also gave us His perfect righteousness to form the basis for the Christian way of life.  You have God’s perfect righteousness; it is your very own, and you’ll have it forever.
n.  So God invented impersonal love as a pattern for His own perfect and virtuous love.  If you’re going to love all mankind, something of God’s integrity has to rub off on you.  That only occurs in the divine dynasphere.  We’re finite humans with frailties.  But God’s essence sets up a pattern for the virtuous function of impersonal love.
6.  The manifestation of impersonal love from God.
a.  In April, circa A.D. 30, our Lord picked up His cross.  We’re also commanded to pick up our cross and follow Him, which means we are to have the same mental attitude Christ had.  He picked up His cross in the midst of maligning, ridicule, physical torture, and then received the imputation of the sins of the entire world and was judged for them.
b.  The cross from the viewpoint of God the Father is seen as follows.  The eternal love of the Father for the Son was superseded by the justice of the Father in imputing our sins to Christ on the cross.  The justice of God is therefore our point of contact.
c.  The cross from the viewpoint of God the Son is as follows.  The night before His crucifixion, Christ showed humility by submitting to the will of the Father.  Christ’s demonstration of impersonal love is the pattern for impersonal love in human life.  He received all sins, not just those of believers.  This is the greatest demonstration of impersonal love to all the world.
d.  By way of application, logistical grace is given to all believers from the justice of God to the perfect righteousness of God resident in all believers.  This is impersonal love.  The justice of God imputes logistical support and blessing to all believers, because we all have His perfect righteousness; therefore, there is no compromise of His essence.
7.  The modus operandi of impersonal love.
a.  Impersonal love, as the functional virtue of gate 6, is the sum total of the believer’s honor, integrity, and objectivity as the subject of love toward all.  That objectivity for the perception of doctrine at gate 4 comes from objectivity to learn doctrine from gate 2, the genuine humility of gate 3, and the filling of the Holy Spirit at gate 1.  So it takes the first four gates of the divine dynasphere to produce the virtue of gates 5 and 6.
b.  Love toward all means virtue, having mental attitude sins toward no one.  Impersonal love is unconditional.  Virtue does not establish conditions regarding the object.  Impersonal love is unprejudiced, tolerant, courteous toward all, considerate, thoughtful, and sensitive no matter how great the stress or antagonism from the object.
c.  Since the object is the entire human race, impersonal love must not only be virtuous, but unconditional.  Impersonal love is the total sum of virtue expressed from a subject to an object.  The object has no merit.  The virtue of the subject is greater than the repulsiveness of the object.
d.  In the function of impersonal love, the love for God motivates.  Hence, in the function of all virtue, God motivates.  You can function from virtue because God is real, because God is the object of your personal love.  In personal love for God as a virtue, remember the virtue lies with God.  It is our great admiration of His virtue which motivates virtue in us.
e.  Hence, personal love for people can be a distraction to your relationship with God.  But impersonal love toward all is the manifestation of your personal love for God.
f.  There are two sources of pressures and problems in personal love with people.
(1)  The pressure of human antagonism, hostility, and animosity.
(2)  The problem of intimate personal relationships.
g.  Impersonal love is the problem solver in both categories.  Impersonal love brings virtue into human life and friendship.  Impersonal love tolerates and extends virtue function to all forms of hostility.  Motivated by personal love for God, impersonal love is the unconditional guarantee that all members of the human race, including believers, will be the recipients of the honor, integrity, and virtue which you’ve manufactured through residence and function in the first five gates of the divine dynasphere.
h.  The greatness of personal love depends on the possession of virtue.  The insertion of virtue must come from impersonal love.  So impersonal love to all is the basis of virtue toward a few.  Without impersonal love toward all, you cannot insert virtue in personal relationships.  Without honor, integrity, and virtue, there is no such thing as successful romantic love or friendship.  Someone has to have virtue.
i.  Personal love with humans is virtuedependent both for its existence and especially for its perpetuation.  The problem is not falling in love; it is sustaining love so that it grows and progresses and becomes a marvelous and wonderful thing.  Pseudolove exists in the cosmic system where hypocrisy, arrogance, vanity, and lies perpetuate a relationship, which is nothing.
j.  It is paradoxical that arrogant mankind is constantly seeking unconditional love in his personal relationships.  People are always looking for someone to “take me as I am.”