It comes as little revelation to us, brothers and sisters: sin is as confounding as all Heaven, and the treasures of Satan are as rich as the prize of redemption. Does it not seem that good sometimes stands in the place of evil? And that the malignancy of creation appears utmost beautiful before us—the calculated majesty of a greater being, either of the good which proffers life, or the negation of it?
So it was that Abraham was enjoined to recognize this world, to bear fruitful faith in the complexity of all living things. Thereafter it was Abraham’s son Isaac who witnessed God’s world, and Jacob, David, and the many prophets and judges who stood as testament to the progress and regression of humankind. But not one was so much as perfect, not one so much as omniscient as God, neither Jesus, who was born the Son of God, though entirely God himself.
It is a difficult task to assume intimacy with a creator who relishes the trial of faith in the conflagration of good and evil. For when one is masked as the other, who can recognize God at all? It is said that He and She is in all, and of all, and through all—but surely, evil cannot be a part of it? How might we find God in the heart of sin? But only through the understanding that evils are temporary and they are tools for a greater good. The practicality and limitation of time make understanding the greater purpose of the divine an impossible feat. And yet, we hold onto a faith that questions despicable action as a means to good ends. Is it not possible that death will bring life? So it was in Jesus Christ.
Some have called this faith blind, saying that it holds no proof, nor suspicion of greater good. For what evil as great as genocide might produce an even greater good? And should there not have been a less horrid means? Who can say, my brothers and sisters, what might have been? But we can say, because there has been a Hitler, there will never be a man of such renown again. Nor will there be a Stalin, nor any number of murderous individuals who have, I am convinced, a sickness which derives in them satisfaction from manifold evils.
It is furthermore neither the wit nor the willing heart which changes much of our appointment in this life. We are called to circumstances which neither our constructive minds, nor our well-purposed hearts could possibly alter. And if we accept these circumstances without designing to interfere with them, or to preclude their occurrence, we live by faith. For in giving over the order of things to God, we have therefore announced our faith in Him, that His plan came before our own and of a reason that we cannot comprehend. If we act as we are given opportunity, and make our decisions as accords our faith, our mind, and our feeling, we have done what we are able to do.
But it is this distance and constant unknowing which obstructs our intimacy with God. For what is the model of human relationship, but closeness? That we should know another so well as to predict how they will act, what they will enjoy and hate, what they indeed will decide before their mind decides it. And in the comfort of this constancy and the love of the personality that forms therefrom, we find a true peace, and indeed, the paragon of intimacy.
This is not to be had with God. For he who can predict God, is God. And he who knows of the wanderings of the divine consciousness should be its progenitor. There is no father to the Father of all. But neither is it possible that there is a Creator that is not somehow constantly a part of His creation. Therefore we are intimate with God as we are a significant part of an infinite consciousness. This is not to say, as that consciousness grows, our affect in it diminishes, but rather, that our affect continues infinitely as well. We are that we are; for we are of God. Let us adopt His words when He says: I am that I am. We are that He is. And we are sufficient therefore.
Intimacy with God is not a thing to be reached, beloved. For He is as we are, and we are in Him, and through Him, and because of Him. And truly, our very being is the essence of all intimacy—the joining of creation. To know ourselves is to know Him; to know each one of us, is to know Him further. You ask for the reasons of the world, and know not why human logic cannot grasp it. It is only when you cease to reason by your own means, and learn to exist in the reason that ran before you that you will be inextricably tied to all matter of being, great and small.
Recall, then, your inherent selves, your childlike peace, and the call to engage in the wonders of the world. Do not treat God as one of us, for He cannot be so. God is the sum of us, and He is more. The wonders of the world pale before Him, as much as He is the source of them.
Must we wonder, then, why Abraham was denied audience with God? Surely, our minds have turned to a perpetual audience which never ceases, a conversation which never ebbs, and an existence which is forever interwoven with God our Father and Maker.
I have spoken to you enough. Go forth in the grace and peace of this revelation, exhorting others to abandon false hopes, and live in the revelation of Jesus Christ, who has manifested Himself as the Divine in this age.
I am beholden to you, brothers and sisters, for your love and companionship. May you prosper in faith, hope, and love. For I am in this life, and remain forever yours in Christ,