Paper 3 : The Attributes of Godˆ
3:0.1 GODˆ is everywhere present; the Universal Fatherˆ rules the circle of eternityˆˆ. But he rules in the local universesˆ in the persons of his Paradiseˆ Creatorˆ Sonsˆ, even as he bestows life through these Sons. “Godˆ has given us eternalˆ life, and this life is in his Sons.” These Creatorˆ Sonsˆ of Godˆ are the personal expression of himself in the sectors of time and to the children of the whirling planets of the evolving universesˆ of spaceˆ.
3:0.2 The highly personalized Sons of Godˆ are clearly discernible by the lower orders of created intelligences, and so do they compensate for the invisibility of the infinite and therefore less discernible Father. The Paradiseˆ Creatorˆ Sonsˆ of the Universal Fatherˆ are a revelation of an otherwise invisible being, invisible because of the absoluteness and infinity inherent in the circle of eternityˆˆ and in the personalities of the Paradiseˆ Deitiesˆ.
3:0.3 Creatorship is hardly an attribute of God; it is rather the aggregate of his acting nature. And this universal function of creatorship is eternallˆy manifested as it is conditioned and controlled by all the co-ordinated attributes of the infinite and divineˆ reality of the First Source and Centerˆ. We sincerely doubt whether any one characteristic of the divineˆ nature can be regarded as being antecedentˆ to the others, but if such were the case, then the creatorship nature of Deityˆ would take precedence over all other natures, activities, and attributes. And the creatorship of Deityˆ culminates in the universal truth of the Fatherhood of Godˆ.
1. Godˆ’s Everywhereness
3:1.1 The ability of the Universal Fatherˆ to be everywhere present, and at the same time, constitutes his omnipresenceˆ. Godˆ alone can be in two places, in numberless places, at the same time. Godˆ is simultaneously present “in heaven above and on the earth beneath”; as the Psalmist exclaimed: “Whither shall I go from your spiritˆ? or whither shall I flee from your presence?”
3:1.2 “‘I am a Godˆ at hand as well as afar off,’ says the Lordˆ. ‘Do not I fill heaven and earth?’” The Universal Fatherˆ is all the time present in all parts and in all hearts of his far-flung creation. He is “the fullness of him who fills all and in all,” and “who works all in all,” and further, the concept of his personalityˆ is such that “the heaven (universeˆ) and heaven of heavens ( universeˆ of universesˆ) cannot contain him.” It is literally true that Godˆ is all and in all. But even that is not all of Godˆ. The Infinite can be finally revealed only in infinity; the cause can never be fully comprehended by an analysis of effects; the living Godˆ is immeasurably greater than the sum total of creation that has come into being as a result of the creative acts of his unfettered free will. Godˆ is revealed throughout the cosmos, but the cosmos can never contain or encompass the entirety of the infinity of Godˆ.
3:1.3 The Father’s presence unceasingly patrols the master universeˆˆ. “His going forth is from the end of the heaven, and his circuitˆ to the ends of it; and there is nothing hidden from the light thereof.”
3:1.4 The creature not only exists in Godˆ, but Godˆ also lives in the creature. “We know we dwell in him because he lives in us; he has given us his spiritˆ. This gift from the Paradiseˆ Fatherˆ is man’s inseparable companion.” “He is the ever-present and all-pervading Godˆ.” “The spiritˆ of the everlasting Father is concealed in the mindˆ of every mortalˆ child.” “Man goes forth searching for a friend while that very friend lives within his own heart.” “The true Godˆ is not afar off; he is a part of us; his spiritˆ speaks from within us.” “The Father lives in the child. Godˆ is always with us. He is the guiding spiritˆ of eternalˆ destinyˆ.”
3:1.5 Truly of the human race has it been said, “You are of God” because “he who dwells in love dwells in Godˆ, and Godˆ in him.” Even in wrongdoing you torment the indwellˆing gift of Godˆ, for the Thought Adjusterˆˆ must needs go through the consequences of evil thinking with the human mindˆ of its incarceration.
3:1.6 The omnipresenceˆ of Godˆ is in reality a part of his infinite nature; spaceˆ constitutes no barrier to Deityˆ. Godˆ is, in perfectˆion and without limitation, discernibly present only on Paradiseˆ and in the central universeˆˆ. He is not thus observably present in the creations encircling Havonaˆ, for Godˆ has limited his direct and actualˆ presence in recognition of the sovereignty and the divineˆ prerogatives of the co-ordinate creatorsˆ and rulers of the universesˆ of time and spaceˆ. Hence must the concept of the divineˆ presence allow for a wide range of both mode and channel of manifestation embracing the presence circuitsˆ of the Eternalˆ Sonˆ, the Infinite Spiritˆˆ, and the Isle of Paradiseˆˆ. Nor is it always possible to distinguish between the presence of the Universal Fatherˆ and the actions of his eternalˆ co-ordinates and agencies, so perfectlˆy do they fulfill all the infinite requirements of his unchanging purpose. But not so with the personalityˆ circuitˆˆ and the Adjusters; here Godˆ acts uniquely, directly, and exclusively.
3:1.7 The Universal Controller is potentially present in the gravityˆ circuitsˆ of the Isle of Paradiseˆˆ in all parts of the universeˆ at all times and in the same degree, in accordance with the mass, in response to the physical demands for this presence, and because of the inherent nature of all creation which causes all things to adhere and consist in him. Likewise is the First Source and Centerˆ potentially present in the Unqualified Absoluteˆˆ, the repository of the uncreated universesˆ of the eternalˆ future. Godˆ thus potentially pervades the physical universesˆ of the past, present, and future. He is the primordialˆ foundation of the coherence of the so-called material creation. This nonspiritˆual Deityˆ potential becomes actualˆ here and there throughout the level of physical existences by the inexplicable intrusion of some one of his exclusive agencies upon the stage of universeˆ action.
3:1.8 The mindˆ presence of Godˆ is correlated with the absoluteˆ mindˆ of the Conjoint Actorˆ, the Infinite Spiritˆˆ, but in the finiteˆ creations it is better discerned in the everywhere functioning of the cosmic mindˆ of the Paradiseˆ Master Spiritsˆ. Just as the First Source and Centerˆ is potentially present in the mindˆ circuitsˆ of the Conjoint Actorˆ, so is he potentially present in the tensions of the Universal Absoluteˆˆ. But mindˆ of the human order is a bestowalˆ of the Daughters of the Conjoint Actorˆ, the Divineˆ Ministers of the evolving universesˆ.
3:1.9 The everywhere-present spiritˆ of the Universal Fatherˆ is co-ordinated with the function of the universal spiritˆ presence of the Eternalˆ Sonˆ and the everlasting divineˆ potential of the Deityˆ Absoluteˆˆ. But neither the spiritˆual activity of the Eternalˆ Sonˆ and his Paradiseˆ Sons nor the mindˆ bestowalsˆ of the Infinite Spiritˆˆ seem to exclude the direct action of the Thought Adjustersˆ, the indwellˆing fragments of Godˆ, in the hearts of his creature children.
3:1.10 Concerning Godˆ’s presence in a planet, system, constellationˆ, or a universeˆ, the degree of such presence in any creational unit is a measure of the degree of the evolving presence of the Supremeˆ Being: It is determined by the en masse recognition of Godˆ and loyalty to him on the part of the vast universeˆ organization, running down to the systems and planets themselves. Therefore it is sometimes with the hope of conserving and safeguarding these phases of Godˆ’s precious presence that, when some planets (or even systems) have plunged far into spiritˆual darkness, they are in a certain sense quarantined, or partially isolated from intercourse with the larger units of creation. And all this, as it operates on Urantiaˆ, is a spiritˆually defensive reaction of the majority of the worlds to save themselves, as far as possible, from suffering the isolating consequences of the alienating acts of a headstrong, wicked, and rebellious minority.
3:1.11 While the Father parentally encircuits all his sons — all personalities — his influence in them is limited by the remoteness of their origin from the Second and the Third Persons of Deityˆ and augmented as their destinyˆ attainment nears such levels. The fact of Godˆ’s presence in creature minds is determined by whether or not they are indwelt by Father fragmentsˆ, such as the Mystery Monitorsˆˆ, but his effective presence is determined by the degree of co-operation accorded these indwellˆing Adjustersˆ by the minds of their sojourn.
3:1.12 The fluctuations of the Father’s presence are not due to the changeableness of Godˆ. The Father does not retire in seclusion because he has been slighted; his affections are not alienated because of the creature’s wrongdoing. Rather, having been endowed with the powerˆ of choice (concerning Himself), his children, in the exercise of that choice, directly determine the degree and limitations of the Father’s divineˆ influence in their own hearts and souls. The Father has freely bestowed himself upon us without limit and without favor. He is no respecter of persons, planets, systems, or universesˆ. In the sectors of time he confers differential honor only on the Paradiseˆ personalities of Godˆ the Sevenfoldˆˆ, the co-ordinate creatorsˆ of the finiteˆ universesˆ.
2. Godˆ’s Infinite Powerˆ
3:2.1 All the universesˆ know that “the Lordˆ Godˆ omnipotentˆ reigns.” The affairs of this world and other worlds are divinelˆy supervised. “He does according to his will in the army of heaven and among the inhabitants of the earth.” It is eternallˆy true, “there is no powerˆ but of Godˆ.”
3:2.2 Within the bounds of that which is consistent with the divineˆ nature, it is literally true that “with Godˆ all things are possible.” The long-drawn-out evolutionaryˆ processes of peoples, planets, and universesˆ are under the perfectˆ control of the universeˆ creatorsˆ and administrators and unfold in accordance with the eternalˆ purpose of the Universal Fatherˆ, proceeding in harmony and order and in keeping with the all-wise plan of Godˆ. There is only one lawgiver. He upholds the worlds in spaceˆ and swings the universesˆ around the endless circle of the eternalˆ circuitˆ.
3:2.3 Of all the divineˆ attributes, his omnipotenceˆ, especially as it prevails in the material universeˆ, is the best understood. Viewed as an unspiritual phenomenon, Godˆ is energyˆ. This declaration of physical fact is predicated on the incomprehensible truth that the First Source and Centerˆ is the primal cause of the universal physical phenomena of all spaceˆ. From this divineˆ activity all physical energyˆˆ and other material manifestations are derived. Light, that is, light without heat, is another of the nonspiritˆual manifestations of the Deities. And there is still another form of nonspiritˆual energyˆ which is virtually unknown on Urantiaˆ; it is as yet unrecognized.
3:2.4 Godˆ controls all powerˆ; he has made “a way for the lightning”; he has ordained the circuitsˆ of all energyˆ. He has decreed the time and manner of the manifestation of all forms of energyˆ-matter. And all these things are held forever in his everlasting grasp — in the gravitational control centering on nether Paradiseˆ. The light and energyˆ of the eternalˆ Godˆ thus swing on forever around his majestic circuitˆ, the endless but orderly procession of the starry hosts composing the universeˆ of universesˆ. All creation circles eternallˆy around the Paradiseˆ-Personality center of all things and beings.
3:2.5 The omnipotenceˆ of the Father pertains to the everywhere dominance of the absoluteˆ level, whereon the three energies, material, mindal, and spiritˆual, are indistinguishable in close proximity to him — the Source of all things. Creature mindˆ, being neither Paradiseˆ monotaˆ nor Paradiseˆ spiritˆ, is not directly responsive to the Universal Fatherˆ. Godˆ adjusts with the mindˆ of imperfection — with Urantiaˆ mortalsˆ through the Thought Adjustersˆ.
3:2.6 The Universal Fatherˆ is not a transient forceˆ, a shifting powerˆ, or a fluctuating energyˆ. The powerˆ and wisdom of the Father are wholly adequate to cope with any and all universeˆ exigencies. As the emergencies of human experience arise, he has foreseen them all, and therefore he does not react to the affairs of the universeˆ in a detached way but rather in accordance with the dictates of eternalˆ wisdom and in consonance with the mandates of infinite judgment. Regardless of appearances, the powerˆ of Godˆ is not functioning in the universeˆ as a blind forceˆ.
3:2.7 Situations do arise in which it appears that emergency rulings have been made, that natural laws have been suspended, that misadaptations have been recognized, and that an effort is being made to rectify the situation; but such is not the case. Such concepts of Godˆ have their origin in the limited range of your viewpoint, in the finiteness of your comprehension, and in the circumscribed scope of your survey; such misunderstanding of Godˆ is due to the profound ignorance you enjoy regarding the existence of the higher laws of the realm, the magnitude of the Father’s character, the infinity of his attributes, and the fact of his free-willness.
3:2.8 The planetary creatures of Godˆ’s spiritˆ indwellˆing, scattered hither and yon throughout the universesˆ of spaceˆ, are so nearly infinite in number and order, their intellects are so diverse, their minds are so limited and sometimes so gross, their vision is so curtailed and localized, that it is almost impossible to formulate generalizations of law adequately expressive of the Father’s infinite attributes and at the same time to any degree comprehensible to these created intelligences. Therefore, to you the creature, many of the acts of the all-powerful Creatorˆ seem to be arbitrary, detached, and not infrequently heartless and cruel. But again I assure you that this is not true. Godˆ’s doings are all purposeful, intelligent, wise, kind, and eternallˆy considerate of the best good, not always of an individual being, an individual race, an individual planet, or even an individual universeˆ; but they are for the welfare and best good of all concerned, from the lowest to the highest. In the epochsˆ of time the welfare of the part may sometimes appear to differ from the welfare of the whole; in the circle of eternityˆˆ such apparent differences are nonexistent.
3:2.9 We are all a part of the family of Godˆ, and we must therefore sometimes share in the family discipline. Many of the acts of Godˆ which so disturb and confuse us are the result of the decisions and final rulings of all-wisdom, empowering the Conjoint Actorˆ to execute the choosing of the infallible will of the infinite mindˆ, to enforce the decisions of the personalityˆ of perfectˆion, whose survey, vision, and solicitude embrace the highest and eternalˆ welfare of all his vast and far-flung creation.
3:2.10 Thus it is that your detached, sectional, finiteˆ, gross, and highly materialistic viewpoint and the limitations inherent in the nature of your being constitute such a handicap that you are unable to see, comprehend, or know the wisdom and kindness of many of the divineˆ acts which to you seem fraught with such crushing cruelty, and which seem to be characterized by such utter indifference to the comfort and welfare, to the planetary happiness and personal prosperity, of your fellow creatures. It is because of the limits of human vision, it is because of your circumscribed understanding and finiteˆ comprehension, that you misunderstand the motives, and pervert the purposes, of Godˆ. But many things occur on the evolutionaryˆ worlds which are not the personal doings of the Universal Fatherˆ.
3:2.11 The divineˆ omnipotenceˆ is perfectlˆy co-ordinated with the other attributes of the personalityˆ of Godˆ. The powerˆ of Godˆ is, ordinarily, only limited in its universeˆ spiritˆual manifestation by three conditions or situations:
3:2.12 1. By the nature of Godˆ, especially by his infinite love, by truth, beauty, and goodness.
3:2.13 2. By the will of Godˆ, by his mercy ministry and fatherly relationship with the personalities of the universeˆ.
3:2.14 3. By the law of Godˆ, by the righteousness and justice of the eternalˆ Paradiseˆ Trinityˆ.
3:2.15 Godˆ is unlimited in powerˆ, divineˆ in nature, final in will, infinite in attributes, eternalˆ in wisdom, and absoluteˆ in reality. But all these characteristics of the Universal Fatherˆ are unified in Deityˆ and universally expressed in the Paradiseˆ Trinityˆ and in the divineˆ Sons of the Trinityˆ. Otherwise, outside of Paradiseˆ and the central universeˆˆ of Havonaˆ, everything pertaining to Godˆ is limited by the evolutionaryˆ presence of the Supremeˆ, conditioned by the eventuatingˆ presence of the Ultimateˆ, and co-ordinated by the three existentialˆ Absolutesˆ — Deityˆ, Universal, and Unqualified. And Godˆ’s presence is thus limited because such is the will of Godˆ.
3. Godˆ’s Universal Knowledge
3:3.1 “Godˆ knows all things.” The divineˆ mindˆ is conscious of, and conversant with, the thought of all creation. His knowledge of events is universal and perfectˆ. The divineˆ entities going out from him are a part of him; he who “balances the clouds” is also “perfectˆ in knowledge.” “The eyes of the Lordˆ are in every place.” Said your great teacher of the insignificant sparrow, “One of them shall not fall to the ground without my Father’s knowledge,” and also, “The very hairs of your head are numbered.” “He tells the number of the stars; he calls them all by their names.”
3:3.2 The Universal Fatherˆ is the only personalityˆ in all the universeˆ who does actuallˆy know the number of the stars and planets of spaceˆ. All the worlds of every universeˆ are constantly within the consciousness of Godˆ. He also says: “I have surely seen the affliction of my people, I have heard their cry, and I know their sorrows.” For “the Lordˆ looks from heaven; he beholds all the sons of men; from the place of his habitation he looks upon all the inhabitants of the earth.” Every creature child may truly say: “He knows the way I take, and when he has tried me, I shall come forth as gold.” “Godˆ knows our downsittings and our uprisings; he understands our thoughts afar off and is acquainted with all our ways.” “All things are naked and open to the eyes of him with whom we have to do.” And it should be a real comfort to every human being to understand that “he knows your frame; he remembers that you are dust.” Jesusˆ, speaking of the living Godˆ, said, “Your Father knows what you have need of even before you ask him.”
3:3.3 Godˆ is possessed of unlimited powerˆ to know all things; his consciousness is universal. His personal circuitˆ encompasses all personalities, and his knowledge of even the lowly creatures is supplemented indirectly through the descending series of divineˆ Sons and directly through the indwellˆing Thought Adjustersˆ. And furthermore, the Infinite Spiritˆˆ is all the time everywhere present.
3:3.4 We are not wholly certain as to whether or not Godˆ chooses to foreknow events of sinˆ. But even if Godˆ should foreknow the freewillˆ acts of his children, such foreknowledge does not in the least abrogate their freedom. One thing is certain: Godˆ is never subjected to surprise.
3:3.5 Omnipotenceˆ does not imply the powerˆ to do the nondoable, the ungodlike act. Neither does omniscienceˆ imply the knowing of the unknowable. But such statements can hardly be made comprehensible to the finiteˆ mindˆ. The creature can hardly understand the range and limitations of the will of the Creatorˆ.
4. Godˆ’s Limitlessness
3:4.1 The successive bestowalˆ of himself upon the universesˆ as they are brought into being in no wise lessensˆ the potential of powerˆ or the store of wisdom as they continue to reside and repose in the central personalityˆ of Deityˆ. In potential of forceˆ, wisdom, and love, the Father has never lessened aught of his possession nor become divested of any attribute of his glorious personalityˆ as the result of the unstinted bestowalˆ of himself upon the Paradiseˆ Sons, upon his subordinate creations, and upon the manifold creatures thereof.
3:4.2 The creation of every new universeˆ calls for a new adjustment of gravityˆ; but even if creation should continue indefinitely, eternallˆy, even to infinity, so that eventually the material creation would exist without limitations, still the powerˆ of control and co-ordination reposing in the Isle of Paradiseˆˆ would be found equal to, and adequate for, the mastery, control, and co-ordination of such an infinite universeˆ. And subsequent to this bestowalˆ of limitless forceˆ and powerˆ upon a boundless universeˆ, the Infinite would still be surcharged with the same degree of forceˆ and energyˆ; the Unqualified Absoluteˆˆ would still be undiminished; Godˆ would still possess the same infinite potential, just as if forceˆ, energyˆ, and powerˆ had never been poured forth for the endowment of universeˆ upon universeˆ.
3:4.3 And so with wisdom: The fact that mindˆ is so freely distributed to the thinking of the realms in no wise impoverishes the central source of divineˆ wisdom. As the universesˆ multiply, and beings of the realms increase in number to the limits of comprehension, if mindˆ continues without end to be bestowed upon these beings of high and low estate, still will Godˆ’s central personalityˆ continue to embrace the same eternalˆ, infinite, and all-wise mindˆ.
3:4.4 The fact that he sends forth spiritˆ messengers from himself to indwellˆ the men and women of your world and other worlds in no wise lessensˆ his ability to function as a divineˆ and all-powerful spiritˆ personalityˆ; and there is absolutelˆy no limit to the extent or number of such spiritˆ Monitorsˆ which he can and may send out. This giving of himself to his creatures creates a boundless, almost inconceivable future possibility of progressive and successive existences for these divinelˆy endowed mortalsˆ. And this prodigal distribution of himself as these ministering spiritˆ entitiesˆ in no manner diminishes the wisdom and perfectˆion of truth and knowledge which repose in the person of the all-wise, all-knowing, and all-powerful Father.
3:4.5 To the mortalsˆ of time there is a future, but Godˆ inhabits eternityˆ. Even though I hail from near the very abiding place of Deityˆ, I cannot presume to speak with perfectˆion of understanding concerning the infinity of many of the divineˆ attributes. Infinity of mindˆ alone can fully comprehend infinity of existence and eternityˆ of action.
3:4.6 Mortalˆ man cannot possibly know the infinitudeˆ of the heavenly Father. Finiteˆ mindˆ cannot think through such an absoluteˆ truth or fact. But this same finiteˆ human being can actuallˆy feel — literally experience — the full and undiminished impact of such an infinite Father’s LOVE. Such a love can be truly experienced, albeit while quality of experience is unlimited, quantity of such an experience is strictly limited by the human capacity for spiritˆual receptivity and by the associated capacity to love the Father in return.
3:4.7 Finiteˆ appreciation of infinite qualities far transcends the logically limited capacities of the creature because of the fact that mortalˆ man is made in the image of Godˆ — there lives within him a fragment of infinity. Therefore man’s nearest and dearest approach to Godˆ is by and through love, for Godˆ is love. And all of such a unique relationship is an actualˆ experience in cosmic sociology, the Creatorˆ-creature relationship — the Father-child affection.
5. The Father’s Supremeˆ Rule
3:5.1 In his contact with the post-Havonaˆ creations, the Universal Fatherˆ does not exercise his infinite powerˆ and final authority by direct transmittal but rather through his Sons and their subordinate personalities. And Godˆ does all this of his own free will. Any and all powersˆ delegated, if occasion should arise, if it should become the choice of the divineˆ mindˆ, could be exercised direct; but, as a rule, such action only takes place as a result of the failure of the delegated personalityˆ to fulfill the divineˆ trust. At such times and in the face of such default and within the limits of the reservation of divineˆ powerˆ and potential, the Father does act independently and in accordance with the mandates of his own choice; and that choice is always one of unfailing perfectˆion and infinite wisdom.
3:5.2 The Father rules through his Sons; on down through the universeˆ organization there is an unbroken chain of rulers ending with the Planetary Princes, who direct the destinies of the evolutionaryˆ spheres of the Father’s vast domains. It is no mere poetic expression that exclaims: “The earth is the Lordˆ’s and the fullness thereof.” “He removes kings and sets up kings.” “The Most Highs rule in the kingdoms of men.”
3:5.3 In the affairs of men’s hearts the Universal Fatherˆ may not always have his way; but in the conduct and destinyˆ of a planet the divineˆ plan prevails; the eternalˆ purpose of wisdom and love triumphs.
3:5.4 Said Jesus: “My Father, who gave them to me, is greater than all; and no one is able to pluck them out of my Father’s hand.” As you glimpse the manifold workings and view the staggering immensity of Godˆ’s well-nigh limitless creation, you may falter in your concept of his primacy, but you should not fail to accept him as securely and everlastingly enthroned at the Paradiseˆ center of all things and as the beneficent Father of all intelligent beings. There is but “one Godˆ and Father of all, who is above all and in all,” “and he is before all things, and in him all things consist.”
3:5.5 The uncertainties of life and the vicissitudes of existence do not in any manner contradict the concept of the universal sovereignty of Godˆ. All evolutionaryˆ creature life is beset by certain inevitabilities. Consider the following:
3:5.6 1. Is courage — strength of character — desirable? Then must man be reared in an environment which necessitates grappling with hardships and reacting to disappointments.
3:5.7 2. Is altruism — service of one’s fellows — desirable? Then must life experience provide for encountering situations of social inequality.
3:5.8 3. Is hope — the grandeur of trust — desirable? Then human existence must constantly be confronted with insecurities and recurrent uncertainties.
3:5.9 4. Is faithˆ — the supremeˆ assertion of human thought — desirable? Then must the mindˆ of man find itself in that troublesome predicament where it ever knows less than it can believe.
3:5.10 5. Is the love of truth and the willingness to go wherever it leads, desirable? Then must man grow up in a world where errorˆ is present and falsehood always possible.
3:5.11 6. Is idealism — the approaching concept of the divineˆ — desirable? Then must man struggle in an environment of relative goodness and beauty, surroundings stimulative of the irrepressible reach for better things.
3:5.12 7. Is loyalty — devotion to highest duty — desirable? Then must man carry on amid the possibilities of betrayal and desertion. The valor of devotion to duty consists in the implied danger of default.
3:5.13 8. Is unselfishness — the spiritˆ of self-forgetfulness — desirable? Then must mortalˆ man live face to face with the incessant clamoring of an inescapable self for recognition and honor. Man could not dynamically choose the divineˆ life if there were no self-life to forsake. Man could never lay saving hold on righteousness if there were no potential evil to exalt and differentiate the good by contrast.
3:5.14 9. Is pleasure — the satisfaction of happiness — desirable? Then must man live in a world where the alternative of pain and the likelihood of suffering are ever-present experientialˆ possibilities.
3:5.15 Throughout the universeˆ, every unit is regarded as a part of the whole. Survival of the part is dependent on co-operation with the plan and purpose of the whole, the wholehearted desire and perfectˆ willingness to do the Father’s divineˆ will. The only evolutionaryˆ world without errorˆ (the possibility of unwise judgment) would be a world without free intelligence. In the Havonaˆ universeˆ there are a billion perfectˆ worlds with their perfectˆ inhabitants, but evolving man must be fallible if he is to be free. Free and inexperienced intelligence cannot possibly at first be uniformly wise. The possibility of mistaken judgment (evil) becomes sinˆ only when the human will consciously endorses and knowingly embraces a deliberate immoral judgment.
3:5.16 The full appreciation of truth, beauty, and goodness is inherent in the perfectˆion of the divineˆ universeˆ. The inhabitants of the Havonaˆ worlds do not require the potential of relative value levels as a choice stimulus; such perfectˆ beings are able to identify and choose the good in the absence of all contrastive and thought-compelling moralˆ situations. But all such perfectˆ beings are, in moralˆ nature and spiritˆual status, what they are by virtue of the fact of existence. They have experientiallˆy earned advancement only within their inherent status. Mortalˆ man earns even his status as an ascensionˆ candidate by his own faithˆ and hope. Everything divineˆ which the human mindˆ grasps and the human soulˆ acquires is an experientialˆ attainment; it is a reality of personal experience and is therefore a unique possession in contrast to the inherent goodness and righteousness of the inerrant personalities of Havonaˆ.
3:5.17 The creatures of Havonaˆ are naturally brave, but they are not courageous in the human sense. They are innately kind and considerate, but hardly altruistic in the human way. They are expectant of a pleasant future, but not hopeful in the exquisite manner of the trusting mortalˆ of the uncertain evolutionaryˆ spheres. They have faithˆ in the stability of the universeˆ, but they are utter strangers to that saving faithˆ whereby mortalˆ man climbs from the status of an animal up to the portals of Paradiseˆ. They love the truth, but they know nothing of its soul-saving qualities. They are idealists, but they were born that way; they are wholly ignorant of the ecstasy of becoming such by exhilarating choice. They are loyal, but they have never experienced the thrill of wholehearted and intelligent devotion to duty in the face of temptation to default. They are unselfish, but they never gained such levels of experience by the magnificent conquest of a belligerent self. They enjoy pleasure, but they do not comprehend the sweetness of the pleasure escape from the pain potential.
6. The Father’s Primacy
3:6.1 With divineˆ selflessness, consummate generosity, the Universal Fatherˆ relinquishes authority and delegates powerˆ, but he is still primal; his hand is on the mighty lever of the circumstances of the universal realms; he has reserved all final decisions and unerringly wields the all-powerful veto scepter of his eternalˆ purpose with unchallengeable authority over the welfare and destinyˆ of the outstretched, whirling, and ever-circling creation.
3:6.2 The sovereignty of Godˆ is unlimited; it is the fundamental fact of all creation. The universeˆ was not inevitable. The universeˆ is not an accident, neither is it self-existent. The universeˆ is a work of creation and is therefore wholly subject to the will of the Creatorˆ. The will of Godˆ is divineˆ truth, living love; therefore are the perfectˆing creations of the evolutionaryˆ universesˆ characterized by goodness — nearness to divinityˆ; by potential evil — remoteness from divinityˆ.
3:6.3 All religious philosophy, sooner or later, arrives at the concept of unified universeˆ rule, of one Godˆ. Universeˆ causes cannot be lower than universeˆ effects. The source of the streams of universeˆ life and of the cosmic mindˆ must be above the levels of their manifestation. The human mindˆ cannot be consistently explained in terms of the lower orders of existence. Man’s mindˆ can be truly comprehended only by recognizing the reality of higher orders of thought and purposive will. Man as a moralˆ being is inexplicable unless the reality of the Universal Fatherˆ is acknowledged.
3:6.4 The mechanistic philosopher professes to reject the idea of a universal and sovereign will, the very sovereign will whose activity in the elaboration of universeˆ laws he so deeply reverences. What unintended homage the mechanist pays the law-Creator when he conceives such laws to be self-acting and self-explanatory!
3:6.5 It is a great blunder to humanize Godˆ, except in the concept of the indwellˆing Thought Adjusterˆˆ, but even that is not so stupid as completely to mechanize the idea of the First Great Source and Center.
3:6.6 Does the Paradiseˆ Fatherˆ suffer? I do not know. The Creatorˆ Sonsˆ most certainly can and sometimes do, even as do mortalsˆ. The Eternalˆ Sonˆ and the Infinite Spiritˆˆ suffer in a modified sense. I think the Universal Fatherˆ does, but I cannot understand how; perhaps through the personalityˆ circuitˆˆ or through the individuality of the Thought Adjustersˆ and other bestowalsˆ of his eternalˆ nature. He has said of the mortalˆ races, “In all your afflictions I am afflicted.” He unquestionably experiences a fatherly and sympathetic understanding; he may truly suffer, but I do not comprehend the nature thereof.
3:6.7 The infinite and eternalˆ Ruler of the universeˆ of universesˆ is powerˆ, form, energyˆ, process, patternˆ, principle, presence, and idealized reality. But he is more; he is personal; he exercises a sovereign will, experiences self-consciousness of divinityˆ, executes the mandates of a creative mindˆ, pursues the satisfaction of the realization of an eternalˆ purpose, and manifests a Father’s love and affection for his universeˆ children. And all these more personal traits of the Father can be better understood by observing them as they were revealed in the bestowalˆ life of Michael, your Creatorˆ Sonˆ, while he was incarnated on Urantiaˆ.
3:6.8 Godˆ the Fatherˆ loves men; Godˆ the Sonˆ serves men; Godˆ the Spiritˆˆ inspires the children of the universeˆ to the ever-ascending adventure of finding Godˆ the Fatherˆ by the ways ordained by Godˆ the Sonsˆ through the ministry of the grace of Godˆ the Spiritˆˆ.
3:6.9 [Being the Divineˆ Counselor assigned to the presentation of the revelation of the Universal Fatherˆ, I have continued with this statement of the attributes of Deityˆ.]