On Apr 26, 2024, ChristRose wrote
(in article<aa8n2j59n4lrnbpq4u8ssgjae1948v9bi5@christrose>):

incarnate
adjective[often postpositive]|ɪnˈkɑːnət,ɪnˈkɑːneɪt|
(especially of a deity or spirit) embodied in human form:God incarnate.

•[postpositive]represented in the most fundamental or extreme form:here is
capitalism incarnate.
verb[with object]|ɪnˈkɑːneɪt,ˈɪnkɑːneɪt|
embody or represent(adeity or spirit) in human form:the idea that God
incarnates himself in man.
•put (a concept orquality) into concrete form:a desire to make things which
will incarnate their personality.
•(of a person) be the living embodiment of (aquality):the man who
incarnates the pain of the entire community.

incarnation|ˌɪnkɑːˈneɪʃn|.
noun.
1a person who embodies in the flesh a deity, spirit, or quality:Rama was
Vishnu’s incarnation on earth |Beethoven was an incarnation of artistic
genius.
•(the Incarnation) (in Christian theology) the embodiment of God the Son in
human flesh as Jesus Christ.
2(with reference to reincarnation) each of a series of earthly lifetimes: in
my next incarnation, I'd like to be the Minister of Fun,•the form taken by
a person or thing during an incarnation: in a previous journalistic
incarnation, I worked at Westminster|the pub has gone through several
incarnations.

Jesus was not incarnated. IOW’s, He was not implanted in the flesh or a
body. This is the basic premise of incarnation as understood from Greek and
Roman gods as they inhabited the bodies of humans in order to fight or rule
other gods. This whole premise was introduced into Roman Catholicism by pagan
philosophy and philosophers that “converted” to Christianity because they
were loosing many students to Christianity. Thus the idea was accepted into
the RC theology and taught through the ages.
The word or its inferences was never in the Greek scriptures, never in Hebrew
language either. Never once mentioned in any prophesies. Only in the vulgate
was this introduced.
It is well known that man is constructed with Body, Soul, and Spirit. Three
parts of one Human being.

“And the very God of peace sanctify you wholly; and I pray God your whole
spirit and soul and body be preserved blameless unto the coming of our Lord
Jesus Christ.” (1Th 5:23, KJV)

Now as to the Body of Jesus? He too was formed as we, with Body, Soul, and
Spirit, at the moment of conception. All the educated people of the world
know that when we are conceived, it is at the moment that a sperm enters an
egg. “Conception”, it is not yet flesh in is an embryo. Thus was the
birth of Jesus The Messiah.

“And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I
have gotten a man from the LORD.” (Gen 4:1, KJV)

“But while he thought on these things, behold, the angel of the Lord
appeared unto him in a dream, saying, Joseph, thou son of David, fear not to
take unto thee Mary thy wife: for that which is conceived in her is of the
Holy Ghost.” (Mat 1:20, KJV)

“And, behold, thou shalt conceive in thy womb, and bring forth a son, and
shalt call his name JESUS. He shall be great, and shall be called the Son of
the Highest: and the Lord God shall give unto him the throne of his father
David: And he shall reign over the house of Jacob for ever; and of his
kingdom there shall be no end. Then said Mary unto the angel, How shall this
be, seeing I know not a man? And the angel answered and said unto her, The
Holy Ghost shall come upon thee, and the power of the Highest shall
overshadow thee: therefore also that holy thing which shall be born of thee
shall be called the Son of God.” (Luk 1:31-35, KJV)

There you can see that Jesus was conceived in the same manner as Cain, as all
the descendants of Adam, however the Faith of Jesus is the same Heavenly
Father as the one who rebirthed all who are born again.

This is the same constructed being that the Believer is reconstructed as, the
exception is that while our reconstruction by rebirth is later on in out
life, we receive the Holy Spirit at that point, whereas Jesus was filled with
the Holy Spirit after he came out of the water when he was baptized.

Jesus was tempted in all manner just like you and I are, except that he Never
Sinned. Yet he died as sinners.

“For we have not an high priest which cannot be touched with the feeling of
our infirmities; but was in all points tempted like as we are, yet without
sin.” (Heb 4:15, KJV)

And,...

“For he hath made him to be sin for us, who knew no sin; that we might be
made the righteousness of God in him.” (2Co 5:21, KJV)

Yes, He bore all our sin.

Now. Back to our form. Body, Soul, and Spirit.

Jesus born with the body of man, appointed once to die, as man.

Jesus born with the soul of Man, and like us he could be tempted as man. He
was under the same limitations as man, and as such He can full understand
what we go through, who better to be our High Priest in Heaven?

Jesus, God and Jesus Spirit. Who gave up all his privileges and power to be
born as a mans spirit by His Father who is pure.

He could chose to walk in the flesh, or chose to walk in the spirit, just
like any born again believer can, which is why we as Born Again Believers are
able to walk as did he, if we walk in the Spirit. FOR,... “Herein is our
love made perfect, that we may have boldness in the day of judgment: because
as he is, so are we in this world.” (1Jn 4:17, KJV)

I prefaced my reply in order to give a clear understanding in regards to the
erroneous “incarnation” as a supposed dogma of "testing the spirits”

Also the author of the post I am replying to is in error in regards to much
of the rest of his post, especially in respect to trying to confuse the issue
with things spiritual, gifts of the Spirit, etc.

The cause for his errors is that he operates soulishly and not spiritually,
thus lacking any depth of understanding

> 1 John provides profound insights into
> discerning the spirits and recognizing
> who belongs to God and who is aligned
> with the devil. This discernment is
> critical for maintaining the integrity
> and purity of our faith, especially in a
> world where false teachings and
> deceptive spirits abound.
>
> 1. Confession of Christ's Incarnation (1
> John 4:2-3)
>
> This is a fundamental test. The passage
> says, "Every spirit that acknowledges
> that Jesus Christ has come in the flesh
> is from God, but every spirit that does
> not acknowledge Jesus is not from God."
> The Greek term "homologei" (confess)
> implies a deep, personal conviction, not
> merely a superficial acknowledgment.
> Therefore, any spirit or teaching that
> denies the full humanity and deity of
> Jesus Christ is not of God.
>
> 2. Obedience to God's Commands (1 John
> 2:3-6; 5:2-3)
>
> Obedience to God's commands is a clear
> marker of those who know God. "By this
> we know that we have come to know Him,
> if we keep His commandments." The Greek
> word for "know" (ginosko) suggests an
> intimate, relational knowledge.
> Obedience flows naturally from a loving
> relationship with God.
>
> 3. Love for Fellow Believers (1 John
> 3:10, 14; 4:7-8, 20-21)
>
> John repeatedly emphasizes love as a
> distinctive mark of believers. "By this
> it is evident who are the children of
> God, and who are the children of the
> devil: whoever does not practice
> righteousness is not of God, nor is the
> one who does not love his brother." The
> Greek word "agape" denotes a selfless,
> sacrificial love that reflects God's
> nature.
>
> 4. Righteous Living (1 John 2:29;
> 3:7-10)
>
> Those born of God practice
> righteousness. The term "poieo" in
> Greek, which means 'to do' or 'to
> practice', indicates a habitual,
> consistent pattern of life. A life
> transformed by Christ naturally
> gravitates towards righteousness.
>
> 5. Belief in Jesus as the Christ (1 John
> 5:1)
>
> Faith in Jesus as the Messiah and Son of
> God is central to being a child of God.
> The Greek word "pisteuo" (believe) here
> involves trusting and relying on Jesus,
> not just intellectual assent.
>
> 6. Overcoming Worldly Influences (1 John
> 5:4-5)
>
> Those born of God overcome the world.
> The term "nikao" in Greek means 'to
> conquer' or 'overcome'. This implies
> that a true believer, through faith, is
> not enslaved by the world's values or
> systems.
>
> 7. Confession of Sin and Pursuit of
> Purity (1 John 1:8-10; 3:3)
>
> Acknowledging and confessing our sins is
> vital. Those who claim to be without sin
> deceive themselves, according to John.
> The pursuit of purity, modeled after
> Christ's own purity, is a mark of a
> believer.
>
> 8. Worldly Ideology (1 John 4:5a)
>
> Teachings that align with "kosmos" (the
> world), indicating a system of values,
> priorities, and practices opposed to
> God, suggest a source not from God. This
> refers to ideologies and teachings that
> cater to worldly desires, often
> contradicting the core truths of the
> Christian faith.
>
> 9. Acceptance by the world (1 John 4:5b)
>
> When a teaching is readily accepted and
> unchallenged by the world, it often
> indicates a compromise or alignment with
> worldly thinking. 1 John 4:5 notes that
> those who are from the world speak from
> a worldly perspective, and therefore,
> the world listens to them. This
> listening, implied in the Greek term
> "akouo," goes beyond mere hearing; it
> involves a level of agreement or
> acceptance.
>
> 10. Listening to Apostolic Teaching (1
> John 4:6)
>
> A key indicator of being from God is a
> positive response to apostolic teaching,
> as laid out in the New Testament. This
> involves not just hearing but obeying
> ("akouo") the teachings of the apostles.
> Those who know God show a willingness to
> align their beliefs and practices with
> these teachings. Conversely, a rejection
> of or indifference to apostolic teaching
> signifies alignment with the spirit of
> error.
>
> In exploring the criteria set forth in 1
> John for discerning spirits, it's
> equally important to note what is not
> mentioned as a test.
>
> The epistle makes no reference to
> supernatural manifestations such as
> healing, speaking in tongues, performing
> miracles, drinking poison, or being
> unharmed by serpent bites as definitive
> markers for discerning the spirits.
>
> These miraculous signs, while they have
> their place in the narrative of the
> early church, are not the benchmarks 1
> John sets for identifying those who are
> of God.
>
> Instead, the focus is profoundly
> centered on the confession of Christ,
> obedience to God’s commandments, love
> for fellow believers, righteous living,
> belief in Jesus as the Christ,
> overcoming worldly influences, and the
> response to apostolic teaching.
>
> This emphasis suggests a deeper, more
> foundational approach to discernment—one
> that hinges on the transformation of
> character and alignment with the core
> truths of the Christian faith, rather
> than external or sensational
> manifestations.