The Thuran Doctrine, Rediscovered

INTRODUCTION

The history of the Church tells of the great struggles fought between men and nations to preserve the purity of the faith. From the disagreement over the correct day on which to celebrate Easter, to the controversies surrounding the doctrines regarding the nature of God, sin and salvation, men have debated every conceivable aspect of Christian belief and practice. What is to some a superfluous issue may be to others the hinge on which turns the door of faith. While some may appeal to reason in support of their arguments, others may say that human reason is the obstacle to understanding the higher ways of God. Yet through the centuries the Holy Spirit has lead the faithful to a clearer understanding of the Christian religion. Ancient heresies have been dealt with; their arguments seem peculiar and foreign to us today. Other doctrines have been developed and accepted quite recently, some of which would have never even occurred to early Christians. As Noah's Ark, the Church has survived the peaks and troughs of a tempestuous sea, and is searching for a safe haven, a place of rest. The study which is revealed hereafter is the product of such a struggle, one where human effort and Divine revelation meet at the doorway of understanding. It is hoped that this work will be received with an open mind, and that none be deprived of the grace of the knowledge of the true worship of God.

THE RECORDED ACCOUNT

Consider this setting: Jesus had come to Jerusalem for the Feast of the Tabernacles; he had to enter the city secretly because certain Jews feared his teachings and sought to do him harm. There was great consternation among the people: some thought that he was a good man, a prophet, or even the Messiah, while others thought that he was a deceiver, a blasphemer, or even possessed by a demon; but no one spoke openly about him, because they feared the Pharisees. The Pharisees were constantly challenging him, trying to trap him in some error. They thought that they had him when he had healed on the Sabbath, but it was just such things that made him popular with the people. They all were amazed at the way that he spoke, and further amazed at the miracles which affirmed what he said.

The Pharisees brought to him a woman caught in adultery, and Jesus caught them in their own hypocrisy. They were enraged when Jesus told them that their father was the devil, and that he (Jesus) had preceded Abraham; they would have stoned him, but he escaped.

Jesus passed by man who had been blind from birth, and stopped and healed the man, opening his eyes. This miracle which gave light to a man who had only known darkness affirmed that Jesus was indeed the bearer of the light of truth of his Father. The man confessed his faith in the Son of God, and Jesus said that he had been sent into the world to give sight to the blind, and to blind those who can see. Some of the Pharisees who were there asked Jesus if he was referring to them, were they "blind" too? He replied that the very fact that they claimed to see was evidence of their sin of self-righteousness.

Jesus continues his reply to the Pharisees' question in John, chapter ten. His words begin, "Verily, verily," or "Amen, amen," causing us to take special notice of the truth and importance of that which is to follow:

I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth, and the sheep hear his voice; and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him, for they know his voice. And a stranger they will not follow, but will flee from him; for they know not the voice of strangers. (John 10:1-5).

The narrative goes on to tell us that the Pharisees "understood not" the "parable" that Jesus spoke to them. But how could this be? They were clever enough to perceive that Jesus was asserting his divine nature when he had said "Before Abraham was, I AM," and that they were the blind ones that Jesus had been referring to earlier. How could they possibly fail to see in this allegory that Jesus was the shepherd, his disciples were the sheep, and that they were the thieves and robbers? This would be obvious even to a child. The Greek is even more emphatic, indicating that they completely failed to understand what Jesus was talking about. Could it be that there was something greater that they had failed to grasp?

The answer to this question comes when we discover that the word used to describe this section, found in verse six, should not be "parable" or "allegory", as it is translated in most versions. The Greek word for "parable" is "parabole", but the word which appears here is "paroimia", or "proverb". A proverb is a saying of truth, not a fictional story with a moral. There is no other record in the gospels of Jesus speaking a proverb. The importance of this must not be overlooked. This explains why the Pharisees "failed to understand:" Jesus was not speaking an allegory, he was speaking the truth! The Pharisees' error was that they had taken themselves to be the thieves and robbers in the "allegory", when in fact, Jesus was speaking literally! This is confirmed later in verse eight, where Jesus says that the thieves and robbers "came before" him; this could not refer to the Pharisees, either in time or position. The thieves and robbers were real thieves and robbers! So what is Jesus?

Jesus, attempting to explain himself, continues, "Verily, verily," (notice again the emphasis), "I am the DOOR of the sheep." Again, for double-emphasis, in verse nine, Jesus repeats,

I am the DOOR; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. (John 10:9).

Jesus then goes on to explain that he is the good shepherd who knows his sheep, and will lay down his life for them, and has the power to take it up again.

If someone were to tell you that he was a door, wouldn't you think him to be mad? Well, that is exactly what some of the Jews (other than the Pharisees) said when they understood him literally. They also said that he was demon-possessed. Other Jews, not understanding him, thought that he was speaking a simple allegory, and said that "these are not the words of him that hath a demon." All had failed to understand that they MUST go through the Door in order to reach the safe pasture of God.

FULFILLMENT

On the third day after Jesus death on the cross, the disciples began to hear rumors that Jesus had been seen alive, and that his tomb was empty. Fearing that the Jews would blame them for theft of the body, the disciples agreed to meet and discuss a plan of action. They gathered at a house within the city, and after passing through the DOOR, locked it behind them (John 20:19). Suddenly, Jesus appeared among them, saying, "Peace be unto you." He showed them the marks of his suffering, and said, "As my Father hath sent me, even so send I you." He breathed upon them, and said, "Receive the Holy Spirit." It was not until they had crossed the threshold of the door into that room that they could enter into communion with the Lord, and receive the Holy Spirit. Not until they had come into the room would the disciples receive the commandment to go out into all the world. The key to their experience with Christ himself was the door of their room, itself. Thus we see that Christ and the door were the same instrument to the disciples in entering into the presence of God.

OLD TESTAMENT FORESHADOWING

When God was displeased with the wickedness of man and determined to destroy that which he had created, he instructed Noah to build a great ark which would save him, and his family, and all living creatures. He told Noah to set a single door in the side of the ark, through which all were to pass. The door (Gen.6:16) was their means of access to the saving provision of God, as well a gateway to a new world after the waters had subsided. In the same way, Christ is our access to the saving provision of God, and our gateway to a new world. Notice that there was only one door for all passengers on the ark, through which all were to pass. In the same way, ALL are to pass through the ONE DOOR of Christ.

It is significant that at the Passover, in Egypt, the children of Israel were told to slay a lamb,

And they shall take of the blood, and strike it on the two side POSTS and on the upper DOOR POST of the houses, wherein they shall eat [the lamb]. (Ex.12:7).

The blood would for the sign of the Cross, the symbol of Christ. This is a direct union of Christ and the door 1500 years before he would speak the words, "I am the door."

Later, the Jews were asked to ENTER into covenant with God (Dt.29:12), and to write His Law on their DOOR posts (Dt.11:20). Those who obeyed the Lord fully and followed all of his command would receive a blessing COMING IN and GOING OUT (Dt.28:6).

A slave who wished to stay with his master voluntarily would have his ear pierced with an awl at the master's DOOR post (Ex.21:6). This speaks of our slavery to Christ (Rom.1:1).

The veil to the Inner Tabernacle (Ex.26:31-33) both functioned as a door and was clearly Christ himself, as it was rent when he died upon the cross (Lk.23:45). The purple of the veil speaks of his divinity; the blue, his humanity; and the scarlet, his blood, shed for all.

Priests were consecrated to God at the DOOR of the Tabernacle of the Congregation by washing (Ex.29:4), slaying a bullock (v.11), and eating bread and the flesh of a ram (v.32).

The Burnt Offering (Lev.1:3-5), the Peace Offering (Lev.3:1-2), and the Sin Offering (Lev.4:1-7) were all offered at the DOOR of the Tabernacle of the Congregation, as was the goat on the Day of Atonement (Lev.16:7). These are all perfect images of the work of Christ, and were all completed in him at the cross.

Lepers were brought to the DOOR of the Tabernacle of the Congregation for cleansing (Lev.14:11,23), a perfect example of the healing work of Christ.

The doors to the inner sanctuary of Solomon's Temple were made of olive wood (which speaks of peace), and had carvings of cherubim, palm trees and flowers, all overlaid with gold (1Ki.6:31-36).

We are told in Psalm 100, verse four, to "Enter into his gates with thanksgiving, and into his courts with praise." Psalm 118 reads:

Open to me the gates of righteousness; I will go into them, and I will praise the Lord, this gate of the Lord, into which the righteous shall enter. I will praise thee; for thou hast heard me, and art become my salvation. The stone which the builders refused has become the head of the corner.

The stone, of course is identified as Jesus in Acts 4:4 by Peter.

INSTRUCTION

Jesus instructs us to enter in at the narrow Door (Lk.13:24); those who fail to do so will be locked out, where there is "weeping and gnashing of teeth" (v.28). He says "Hard is the way which leads unto life, few there be that find it" (Mt.7:14). To not enter in by the Door is to be a thief, a robber, blind, and have the devil as our father (John 19,20). If our righteousness must exceed that of the scribes and Pharisees in order to enter into the kingdom of heaven (Mt.5:20), then our only hope of admission is through the Door, Jesus. He said, "I am the way, the truth, and the life; no man cometh unto the Father, but by me." (John 14:6). Again, "Knock and it shall be opened unto you." (Mt.7:8); and "I have set before you an open Door, and none shall be able to shut it." (Rev.3:8).

Jesus tells us that when we are to pray (and he is the only mediator between God and man; Heb.12:24), we are to ENTER into our room, and shut the DOOR (Mt.6:6). In the same way, we are to "enter into" God's rest, (Heb.4:5); and "Enter into the Holiest by the blood of Jesus (Heb. 10:19). Even as we cross the threshold of the Door of our homes and close it behind us to find protection from the elements, so do we cross over to the security of God's presence through the Door, Christ.

Job 4:10 speaks of the "doors of the womb," suggesting that doors must be crossed in rebirth, as mentioned in John 3:3, "Unless a man be born again, he cannot see the kingdom of God." If we cross the Door of the womb in birth, we must cross the Door of Christ in rebirth.

As an example to us, Jesus "went in and out" among the disciples (Acts 1:21), which speaks of the freedom and security to be found in using the Door (Jer.37:4, Acts9:28).

The doctrine of the Door (thura) was apparently first given to the Jews (Rom.1:16), but was later opened to the gentiles (Acts 14:27).

APPLICATION

After the Holy Spirit had come upon the disciples on the day of Pentecost, the disciples wasted no time in establishing the practice of passing through the Door. Acts, chapter three, relates how "Peter and John went up together into the temple at the hour of prayer, being the ninth hour (3:00 PM)." The question naturally arises: Why would they go to the temple to pray, when Jesus had instructed them to pray in their private rooms (Mt.6:6), especially in consideration of the animosity of the Jews? Obviously, their objective could not have been the temple itself, but was, rather, the Door of the temple, as the following verses indicate:
A certain man, lame from his birth, was carried, whom they had laid daily at the DOOR (thura) of the temple which is called Beautiful, to ask alms of them that entered into the temple; who, seeing Peter and John, about to GO INTO the temple, asked an alms.

Peter commanded him, in the name of Jesus Christ of Nazareth, to "rise up and walk." (v.6).
And he, leaping up, stood and walked, and ENTERED with them into the temple, walking, and leaping, and praising God.

So here, the apostles have clearly initiated the practice of passing through the Door, with the healing of the lame man serving as divine confirmation.

Paul also supports this practice, as is mentioned in Acts 14:27, that through him and Barnabus was the "Door of faith" opened to the gentiles. Paul later writes to the Corinthians about a "great and powerful (energes)" Door which was opened to him in Ephesus (1Cor.16:9). Paul also clearly relates the Door to Christ in Col.4:3, where he asks, "That God may open to us a DOOR of the WORD (Logos) to speak the mystery of Christ." The Church Fathers, as well, lend support to this doctrine. Clement of Rome, quoting the Jewish Christian Gospel of the Ebionites, quotes Christ, "I am the DOOR of life. He who enters through me enters into life." (Homilies III.52). Ignatius, in his Letter to the Philadelphians, says, "He is the DOOR to the Father, through which alone enter Abraham, and Isaac, and Jacob, and the Prophets, and the Apostles, and the Church. Hegesippus also identifies the Door as Jesus, through which anyone may pass (Eus. H.E. II 12:8).

DECLINE

The doctrine of the Door was apparently lost to the Church after the late third century, as no records exist after this period to confirm its continuation; however, it may be significant that Martin Luther posted his 95 Theses on the Door of a church in Wittenberg. It is possible that the great persecution that the Church suffered during this period forced believers to continue certain practices at secret and secluded places and times, and that difficult conditions forced changes in the manner of worship. Perhaps these difficult conditions obscured the true meaning of the practice, and that once again it was taken to be simply an "allegory".

RESOLUTION

The double-affirmation which Christ made when he spoke the words, "I am the Door" must be accepted as truth, and the Thuran Doctrine must be restored to its rightful place in worship. We must not be as the ten foolish virgins who were shut out of the wedding feast, and stood outside crying, "Lord, Lord, open the Door to us!" (Mt.25:1-13). We must be willing to accept the fact that Jesus Christ is really, truly and substantially present under the appearance of a Door. Jesus took on flesh and blood so that he might destroy that which had been the victor of flesh and blood, that is, death (Heb.2:14), and he remains with us as a Door, so that we might enter into life. We must not deprive ourselves of this means of grace in our lives; we must believe: As he became flesh to commune with our humanity, so does he remain as a Door, so that by passing through, we can commune to his divinity. To deny his literal meaning when he said, "I am the Door," is to deny his incarnation, the fact that he took on flesh and blood and used doors. Again, the passage would make no sense figuratively, for if Christ truly is our shepherd (and he is), then we are his sheep, and if there is no Door, then there is no way for us to enter heaven, and no resurrection.

To say that Christ is substantially present under the appearance of a Door is to say that a "change of substance" has occurred. What once was wood, iron and brass has become the flesh and blood of Christ himself, in the form of that former Door. We must be fooled by our senses, for as soon as the minister speaks the word, "Christ is the Door, and the Door is Christ; enter now into life," the transformation occurs. The spiritual truly matches the physical; and when the Door, which is earthly, receives the invocation, it is no longer merely wood, it is Christ. Similarly, when our body passes through the Door, it becomes fit for resurrection and the kingdom of God. The Door must not be thought of as mere wood, and as Cyril of Jerusalem suggests, "If sense suggests otherwise, let faith confirm you." (On the Mysteries 4.6). As Christ transformed water into wine, so can he transform a Door into himself, and once we have accepted the reality of this transformation, then we must realize that Christ in the Holy Door is to be worshipped with the supreme worship due to God himself.

As Christ, the Door must be treated with the proper respect which is due Him: We must not run through the Door, nor talk to others nor act frivolously while walking through, nor slam the Door, but rather have a contrite spirit of reverence while meditating on the mystery of the transformation. Once the invocation has been given, the Door will remain to be Christ until it is closed, whether or not anyone has passed through it. After this, the Door will return to its former, earthly, composition. The Door should be made of wood (preferably olive wood), but any material will serve, provided that it is opaque and provides meaningful separation of one side from the other. A veil will suffice in times of need.

OBJECTIONS

Some might object to idea that wood could be transformed to flesh and blood and bone; they might say that a Door is a Door, and flesh is flesh, and that the notion that one thing (a Door) could actually, but undetectably, be something else (flesh) is contradictory and illogical. To them, it could be answered that this doctrine is not illogical, rather, it is above logic. They fail to see that man's understanding is limited and partial and imperfect. If men had perfect understanding of all things, then there would be no disagreements among them; but we know that this is not the case. The truth is that God's reasoning is higher than ours, and that certain things are beyond our capacity for understanding in this life. And this is what faith is: the acceptance of things beyond our understanding. God gives us here an opportunity to exercise faith, and thereby receive grace; we must not allow the sin of pride to cause us to question His ways. We must be certain that our way of thinking is in harmony with the Door, and conversely the Door will confirm our thinking.

Those who say that one thing cannot be transformed into another are unfamiliar with science and nature. Who would expect that the ungainly, plodding caterpillar would one day become a beautiful creature of the air, and yet this is true. Nature is replete with examples of this kind, where one thing is completely transformed into something else. The elements of which all matter is composed (hydrogen, oxygen, carbon, etc.) were at one time thought to be static and fundamental; however, science has shown that one atom can be transformed into another by such means as alpha particle bombardment. Matter itself, once thought to be indestructible, is now known to be transformable to and from energy. All matter is basically composed of protons and electrons, and these are simply positive and negative electric charges. Thus, whatever we may perceive, whether a rock, a bird or a Door, is actually nothing more than a great conflux of energy, and it is only by God's hand that things remain as they are for as long as they do. And what new discoveries will be made by science in the coming years which may force abandonment of current theories and adoption of new ones? New theories which may confirm that God is the true creator of the heavens and the earth, and that he is capable of transforming any of it into anything which he desires. As supreme ruler of the universe, a thing is that which God says it to be, and who are we to contradict Him?

Some might object that Christ would not present himself to be subject to the abuse which might be offered to a Door, yet they fail to see that Christ willingly offered himself for abuse on the Cross of Calvary. They say that it would not be possible to saw Him up or carve names in Him, nor to be locked, yet this could be done, if it be permitted, for God miraculously sustains the appearance of a Door and gives it all the properties that its own proper substance would give it. They might contemptuously ask, "what part of Christ is in the doorknob," or "what part is in the hinge," yet they fail to understand that Christ is whole and entire in every part of the Door - wood, hinges and knob. They might suggest that someone could be injured by hitting their head upon the Door post, or that the Door might slam upon someone's fingers, and that Christ would not permit this; yet if this could be proved (which is unlikely), then it is evident that the injury is only the result man's sin coming into close contact with God's holiness.

Some might say that there is nothing to be gained by passing through a Door, by reason of the fact that Christ's work on the cross completes salvation for mankind, and that all we must do "believe on Him." The answer to this is that Christ would have never instituted the practice if He did not intend for us to follow it. Only through obedience to His word, and acting by faith upon that word, can we hope to receive the grace that will allow us to merit salvation.

Some might suggest that the very notion of Christ appearing as a Door is a sacrilege, and that it is wrong to speak of Him in such a manner. Yet they fail to realize that Christ did indeed take on human form, and they fail to see that he remains with us under the appearance of bread and wine. Holy Communion is, perhaps, the doctrine which most closely parallels that of the Door. Anything which has been said here of the Door may also be (and has been) said of the Eucharist. Just as we receive the Fruits of Righteousness when we receive Holy Communion, let us receive even more of the same when we pass through the Door. Christ has given us both these gifts so that we might earn his favor, and if it is a sacrilege that he appear as a Door, then it is also a sacrilege that he appear as bread and wine.

CONCLUSION

Let all true Christians everywhere begin at once to partake of the blessing of the Door in their churches. Let them realize that, as the passage in John 10 suggests, Christ must become our Door before he becomes our shepherd. We must enter into the kingdom of God through Him, so that He might become our Good Shepherd. Let us discover that in opening the Door, it opens for us.

Copyright 1991 by Zechariah T. Blackwood

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