Article #107
Subject: Call of Andrew to start YHWH School of Christianity
Author: Andrew W. Harrell
Posted: 2/1/2012 09:33:12 AM

divine revelation, received circa 1981 after praying with Mother,
Grandmother's soul, Jesus,Swami Vishnudevanda, Gordon College, Pope John Paul
II, Mother Teresa, Cardinal Re, Rev. Baumann, Saint James, Unity School of
Christianity for some time


The Name of God Sings a New Song

“ You neither know who you are or who I am. For if you knew who I am
you would know who you are. And, if you knew who you were you would know who
I am. I am (I bless) the name of God. And, whosoever blesses me in him or her
shall the name of God be blessed.”
The call of Andrew


When the prophet Andrew reached the top of the mountain this is what
God said, “Go down Andrew, set my people free. Even from the place where you
are do what I need you to do. Pluck the darkness out of the heart of the
Hindus. Give them a self with a pure heart to believe in. Teach the Buddhists
to have faith in God’s Son inside of the World and inside of themselves. Show
the Muslims that the God of the Christians and Jews is as strong and fair and
just as their God (Allah). Teach the Jews spiritual understanding. Help the
angels to help them. Give them a belief that God can resurrect the feelings
and emotions inside of their souls that have been trampled down over the last
3000 years. Help teach the Christians the wisdom and patience that the Jews
know. Help teach them that when things go wrong God has the power to go back
in time and set things right in their lives.”

The river of eternal life which flows through the throne of
God

This is the song that the name of God sang in 1981. An individual
was alone in his house by himself, with God, thinking about the “river of the
already” that flowed through the throne of God. And, the letters of God’s
name were high and lifted up (as they should be). And, as the letters of the
name formed into the sign of a cross God sang a song, a new song, using the
letters of his name. And surrounding the throne and the river and the letters
were four flaming swords which guarded the gates to paradise. The mighty
river of crystal clear eternal life flowed in a healing torrent from out of
these four gates in four directions and throughout all of time. And, the
throne of God was not fixed in time, but it moved from place to place . And,
ahead of it went the archangel Ariel, who is in charge of the Mind of God and
our future. And, behind it went the Lord Jesus Christ who is his form as the
archangle Raphael went back in time in order to set things right in people’s
lives. And, to its right (looking from the inside of the ark of the covenant)
was the archangel Michael, the servant of the servant’s of God (namely his
angels). And, to its left (looking from the inside of the ark of the
covenant) was the archangel Gabriel, a man of God, who is the director of
God’s prophecy.
Now begins the new song of the name of God. One reason for
making the Tetragrammaton name of God to be Y H W H is that is has blessing
and the virtue that it brings together God’s name as it is represented in the
names of two of the primary personalities of Judaism and Christianity, the
prophet Elijah and God’s Son Jesus (or Yeshua). The name of God as Jah or Yah
represents his attribute of wisdom. We take wisdom to mean the discriminative
knowledge of what is human and divine inside of our souls. The name of God as
Je or Ye represents the attribute of spiritual understanding inside of the
mind of God. These names may be taken together to form the word Yahweh, a
name some believe was originally given to the Israelite people to call him as
their God .

The Two Parts of the Heart of God

“Blessed are the pure in heart, for they shall see God”. When we
think about this and its consequences for what we believe most people tend to
naturally discount the possibility that God himself has a mixed heart.But,
just because we need to keep our hearts pure doesn’t mean that the nature of
the heart of God is easy to understand. The heart of God is the Holy of the
Holies in which during the exodus of the Jewish people the ark of the
covenant was placed. During this time God dwelt with his people inside of the
beautiful tabernacle or tent.
How can it be that we are supposed to be one(pure) in heart and yet
God has two parts to his heart. The answer it that these two parts of God’s
heart are like man and wife. They are married to each other, hence their are
a part of one body.
There is a male and a female quality to God’s heart. To the extent
that Jesus Christ is in God’s heart the male quality corresponds to his
aspect as the Son of Man and the female quality to his aspect as the Son of
God. The former is grace or mercy and the latter is justice or strength.
Even as the Holy Spirit proceeds from both the Father and the Son, so
the two parts of the heart of God proceed both from wisdom and spiritual
understanding (the two parts of God’s mind). By concentration and
contemplation on the heart of God, one obtains discrimative knowledge of the
two parts of God’s mind. Hence, if one is not God (which we aren’t) one way
to start the process of understanding oneself is to begin by searching out
the mysteries of our own heart, and the heart’s of others. For, as Jesus
Christ has said, we should “Love others as oursevles”.
According to the Bible there are two cherubim which cover the resting
place or the footstool of the unseen God when he chooses to occupy his
position inside the Holy of the Holies of this tabernacle. This place inside
the tent is represented as the goal or purpose in whose presence those who
worship are moving their souls toward. According to Jewish teaching, one
cherubim represents mercy and the other justice . Mercy or grace is love that
gives. It is the gift that once given cannot be taken back. “Grace means
good will, favor, disposition to show mercy.”
The nature of justice is not as easy to define or understand.
Philosophers have argued about this question for thousands of years. One
thing is clear, if it is anything it must be able to dwell inside of each of
us and also inside of all of us together. Plato defined justice as a rational
ordering of the different parts of our soul. Although Plato discussed how to
implement this defintion inside of society it is most easily interpreted and
implemented Plationically, more in terms of how it exists inside of each of
us instead of all of us. The philosopher Immanuel Kant took a different set
of metaphysical assumptions than Plato and tried to define Justice as a kind
concern for the needs of us all together:

“Enlightenment is man’s leaving his self-caused immaturity.
Immaturity is the incapacity to use one’s intelligence without the guidance
of another. Such immaturity is self-caused if it is not caused by lack of
intelligence, but by lack of determination and courage to use one’s
intelligence without being guided by another ....
It is difficult for the isolated individual to work himself out of
the immaturity which has become almost natural for him...
But, it is more nearly possible for a public to enlighten itself:
this is even inescapable if only the public is given its freedom...
All that is required for this enlightenment is freedom, and
particularly the least harmful of all that may be called freedom, namely, the
freedom for man[woman] to make public use of his reason in all matters.
I mean by the public use of one’s reason, the use which a scholar
makes of it before the entire reading public....
A man [a woman] may postpone for himself [herself], but only for a
short time, enlightening himself regarding what he ought to know. But to
resign from such enlightenment altogether either for his [her] own person or
even more for his [her]descendants means to violate and to trample underfoot
the sacred rights of mankind [humankind].
The question may now be put:Do we at present live in an age of
enlightenment? The answer is:No, but we live in an age of enlightenment.
Dr. Mortimer Adler, a modern day philospher teaches that justice is
not a regulative principle or a categorical imperative (as Kant said) or an
ordering of the parts of our soul (as Plato says) but he says ( as Aristotle
says) that it is an idea which arise from the combination of two concepts,
equality and freedom.


According to the Jewish Kabballah the vowels in a word are the most
important carriers of the energy which is released when a person speaks it.
Therefore Jewish scribes ,to hallow God’s name, did not print the vowels when
they wrote down the Torah. There are 10 vowel sounds (5 long sounds and 5
short sounds) in the Jewish language. First the long sounds, 1) yod + qamets
( pronounced ya or close to what is called long a in English) 2) yod +
tsere ( yea ) 3) long chireq (pronounced ee and the same as a long i in
English) 4) cholem (prounounced long o as in the English word tone) 5)
sureq, a form of vav (oo or short u in English). Then the short sounds, 6)
patach (short a as in the English word yacht) 7) segol ( eh or short e as in
the English word bed) 8)short chireq (short i or ee pronounced as in the
English word bee)9) qamets hatuph (short o prounounced as in the English word
top) 10) qibbets ( oo or short u as in the English word shut) . These
correspond to the, sefireh, the 10 gates of energy in the Universe each gate
of which penetrates Universe’s four worlds but is conceptualized or
understood only in a fifth dimension.

The numeration of the letters in God’s name

In order to help the name of God sing a new song for us we numerate
it. The four consonants in God’s name: Yod (Y), He (H), Vav (V) , He (H) each
have a numerical value associated with them corresponding to the order they
occur in the Hebrew alphabet. These numerical values explain the divine order
in which the 10 sefiret are associated with the letters in God’s name. Our
Father Y=10, which corresponds to the fact that it takes 10 sefiret to start
the process of creation. This letter is masculine. Our Mother, He=5 which
contains the number of the feminine sefiret Gevurah which contains strength
and justice. The bridgegroom V=6 contains the 6 sefiret of the star of David.
And, the bride, He =5 contains again the number of the feminine sefiret of
strength and justice. The total of the numerical values of the consonant
letters in God’s name is 26. This may be considered as a connection to the
fact that there are 66 books in the Bible.

Fitting the Tetragrammaton inside the Tetracys

Before, the name of God was YHWH it was the Schema hamphorash, the 72
3 letter combinations formed by placing the letters(consonants) in Exodus
14, verses 19 20,21, in 4 groups of 18 one above another and alternatively in
rows reading downward left to right and right to left. These then form 4
columns of 18 three consonant combinations. Moses placed at the head of each
of the four columns the letters Y (Yod) H (He) V (Vau) H (He).
The tetracys of Pythagoras is the metaphysical foundation of a scheme
of creation through rational harmony.

1
3 2
4 5 6
7 8 9 10

The musical scale can be generated from the tetracys by forming the ratio of
the number of elements in the first and second row, 1/2 (an octave C - c),
then the ratio of number of elements in the second and third row, 2/3 (a
perfect fifth C- G - c), then the ratio of number of elements in the third
and fourth row, 3/4( a perfect fourth C - F -c), then adding the interval
between F and G in C- F - G -c, a perfect whole tone, then filling in the
remaining whole tones.
Also, the archetypical four dimensional progression of physical objects: the
point, line, surface, solid through which we represent all spatial objects,
can be considered as being generated by this scheme.
Now, placing the name of God YHWH in this scheme:





numerical value of letters in

each row
Y 10
H Y 15
W H Y 21
H W H Y 26


and adding up the total value of all the letters gives 72, the same as the
number of 3 letter names of God in the Schemahamphoresh. Thus, these two
mystical expression are equivalent in terms of the the numeration of letters.


The 32 Paths of Conciousness in God’s Tree of Life

According to Jewish mystical tradition there are 32 paths of
conciousness in the tree of life. These correspond to the 22 consonants in
the Hebrew alphabet and 10 vowels.
Starting again with 26 the numerical value of God’s name, 2 times 6
is 12, the number of the tribes of Israel and the disciples of Jesus Christ.
This corresponds to the fact the the letters in God’s name can permute (or
rearrange themselves) in 12 different ways. An ordinary word containing four
letters, none of which are repeated can rearrange itself in 4 times 3 times 2
equal 24 ways. But, the permutations of the letters of God’s name form a
forest of four trees with a total of 12 branches:

W H
H H W
Y W H H

W H
H Y H W

Y H H
W H Y H
H Y

H W
Y W H
H W Y H
H Y

These 12 metatheses of God’s name, along with a 13th pt. from which
to view them form 13 attributes of Our God (who is however ultimately
unknowable). They correspond to the beginning of God in the Macrocosm when
he issues from the 1st serfirot. They are described in the Bible verses of
the book of Exodus, chapter 34, verses 6-7 and the book of Micah, chapter 7,
verses 18-20:

1) and 2) The Lord is the Lord (that is he is merciful and
compassionate both before and after what happens in the World to us)
3) Most High (in fact, he is an inscrutable height)
4) Compassionate
5) Gracious
6) Slow to anger
7) Abounding in loving kindness
8) Faithfulness or Truth
9) Maintains his love to thousands
10) 11) 12) Forgives wickedness (iniquity), rebellion, sin (mistakes)
13) Yet does not let the guitly go unpunished forever

These 13 metatheses, or banners, of God’s name can be arranged in the
upper part of the tree of life as 13 paths of conciousness which connect the
first 6 sefiret:

starting sefiret ending sefiret letter of the Hebrew
alphabet

(with its numeric value)
1 2
Aleph (1)
1 3
Beth (2)
2 3
Gimel (3)
2 4
Daleth (4)
2 5
He (5)
2 6
Vau (6)
3 4
Zayin (7)
3 5
Cheth (8)
3 6
Teth (9)
4 5
Yod (10)
4 6
Caph (20)
5 6
Lamed (30)
9 10
Mem (40)

1

3 2


5 4

6


And the sum of the numbers associated with the letters on the above
13 paths is 135. And, the digits of this number sum to form 9.

So, next we consider a formation of the nine remaining letters in the
Hebrew alphabet:

Then the letters in God’s name formed 2 by 2 their 9 metatheses:

Y H
HY
Y W
WY
YY
H H
W H
H W
H H
W W

These metatheses of the letters in God’s name form the 9 attributes
of the Messiah, or God inside of us in the Microcosm. These are called by the
Apostle Paul, the 9 gifts of the Holy Spirit which proceeds from Our Father
in Heaven and his son Jesus Christ: These 9 paths of conciousness from this
part of the tree of life are found in 1 Corinthians chapter 12, verses 8-10:

1) Wisdom
2) Spiritual Understanding
3) Faith
4) the gift of healing
5) the power to perform miracles
6) the gift of prophecy
7) discriminative knowledge of the metaphysical nature of spirits
8) the gift of speaking in many languages
9) the gift of understanding many languages

These 9 metatheses, or banners, of God’s name can be arranged in the
lower part of the tree of life as 9 paths of conciousness which connect the
6 sefiret in the third metaphysical world (the world of formation):

starting sefiret ending sefiret letter of the Hebrew
alphabet

4 5 Nun
(50)
4 6
Samekh (60)
4 7 Ayin
(70)
5 6 Pe
(80)
5 8 Tzaddi (90)
6 9 Qoph
(100)
7 8
Resh (200)
7 9 Shin
(300)
8 9 Tau
(400)

And, the sum of the numeric values of the lettters associated with
these paths is 1350. Summing the digits of this number also totals up to 9.



5 4


6

8 7

9


So, next God said, “letters form the 3 letters into all 3 by 3 (the
factors of the number 9) metatheses.

God’s Chariot, High and Lifted Up





In one sense (not including repeats), these are six in number:

YHW Height

WYH South

HYW East HWY West

WHY North


YWH Depth

The metatheses taken in the sense above form an octahedron which is a
spatial/temporal dwelling place for God. It symbolizes the ark of his
covenant which he has placed within the hearts and minds of humankind.

The Cross of Christ

In another sense (including repeats), these 3x3 metatheses
are eight in number:

Y H H
Y H W
Y W H
W Y H
W H Y
H W Y
H Y W
W H H



Then, these eight metatheses formed into the eight sefiret in
the world of creation (which contains sefiret 2 and 3) and the world of
formation (which contains sefiret 4,5,6,7,8,9). And eight paths of
conciousness were formed between the eight sefiret, making the pattern of a
cross:


3 2
.


5 4



6 7





8 9

There was a hesitation on earth at this point. Because, this new
formation seemed to require 3 more edges than the 22 already used and which
had exhausted the Hebrew alphabet. But, now it was pointed out to the man of
God that in the first two formations there were three extra edges for which
the same letter was repeated (those corresponding to the [5 6], [4 6], and [5
4] edges). Taking letters from these edges and giving them to the [3 8], [2
9], [4 7] edges of the cross makes the formation complete.

starting sefiret ending sefiret letter of the Hebrew alphabet

2 3 Gimel
(3)
4 5
Nun (50)
4 7 Ayin
(70)
5 6
Pe (80)
3 8 Yod (10)
6 7 Caph
(20)
2 9 Tzaddi
(90)
8 9 Tau
(400)

And, the sum of the numeric values of the lettters associated with
these paths is 723. Summing the digits of this number totals up to 12 which
means that the song is no complete or full sung.

And, this pattern of eight sefiret and eight paths of conciousness
connected in the shape of a cross symbolizes the return of God’s Son Jesus
Christ to this earth. For, on the eighth day the Messiah will come. And, he
will bring with him a new heaven and earth (which is to say a new way of
looking at heaven and earth). And, then the man of God asked God what was
the meaning of the eight paths of conciousness in the formation of the cross.
And, God said these eight paths of conciousness represent Victory in Jesus.
They are the indestructible fatherhood, the fourfold cornestone of truth of
the Gospel of Jesus Christ inside of those who call upon him. The above eight
paths of conciousness of God’s fourfold cornestone of truth as it manifests
itself in God’s light and love inside of us will help both Jews and
Christians understand how they and others can dwell together in the same tree
of God’s eternal life.





Today, any Christian who takes the trouble to learn the Hebrew
language and participate with Jewish people in their prayer service will find
in the Seder the name of God in the form Ye Yah. Translating this into
Christian terms we discover the affirmation or proclaimation that Ye (or Je
for Jesus) is Yah (or Jah for Elijah). By the way, any Jew who believes in
Jesus Christ with all his or her heart and mind will certainly discover this
wondelful truth too. It is a truth that both Christians and Jews should
believe in with all their hearts and minds.
The four letter form of the name of God called the tetragrammaton,
according to scholarly tradition, was first introduced to God to Moses in
Exodus, chapter 6 . Another form of the divine name, translitered Ehyeh
(translated I am who I am) according to tradition, was first introduced by
God to Moses in Exodus chapter 3.
According to some modern and many older references the third letter
of the former form of the divine names is transliterated as ‘v’ instead
of ‘w’. The above transliteration of the tetragrmmaton, Y H W H was taken
from the Protestant New International Bible .
We have no secret of hidden knowledge of what is the right way to
pronounce God’s name. Nor, would we want to worhsip God in a secret way like
that. But, instead, we wish to worship God in spirit and truth and in a way
which is revealed to all who call upon him. In any case, since according to
tradition and as a matter of respect, under most circumstances we are to
pronounce the tetragrammaton as Adonai or Lord, it shouldn’t matter whether
we transliterate the third letter of this form of his name as ‘w’ or ‘v’.
However, the order in which the syllables are said or thought is important
and should be carefully respected and honoured. For, praise be unto you, O
Lord our God, creator of the whole universe who is our rock and our redeemer.
For, mighty and great is the power of thy name, and, worthy it is to be
praised and honoured. And, thanks be to you for showing us how the letters
and numbers in your tree of life can come together to sing a song that helps
both Christians and Jews understand more about themselves and you.

Article #108
Subject: Philosophical thoughts about God
Author: Andrew W. Harrell
Posted: 2/1/2012 09:38:23 AM

More thoughts written down from this time (justifying the previous more
philosophically):
Why God is a living substance
(composed of matter and form)

We adopt Aristotle’s definiton of substance. A substance is
something about which a statement can be made . That is, it can stand in a
subject/object relationship. A subject is that of which other things can be
predicated but which is not itself predicated of anything else. A predicate
is a relationship (possibility containing other predicates) between objects.
A propostion is a statement in which not all the terms are necessarily
defined or specified (instantiated).
A substance has “definable unity”. That is it is conceptually primary
in the sense that it is definable in terms of itself and without reference
to entities that are constructed logically prior to it.
Considering all the above, God is a substance, because:
1) He is knowable as explained above, and can be considered as a
subject about which statements can be made.
2) He is a “definable unity” in that he is defined in terms of
himself and not any other entity of being (he is who he is). In fact, because
he is defined in a backward reasoned manner, his existence has the structure
of a “vertical definable unity”. Even more, because God’s existence continues
throughout the World’s changes (in fact, it supports through itself the
continuance of the World’s existence as these changes occur), his existence
has the structure of a “horizontally defined unity”.
In addition Aristotle believe that a substance had to have “thisness”
(what we will define later to be an object with a class structure along with
attributes). And, he also believed that a substance had to
have “separatedness”. (what we have called above being defined or predicated
backwards from a “universal” or goal).
God clearly has “separatedness” because his definition is predicated
backwards from himself. We have also explained earlier that he is both like
and unlike us. Thus, in this sense he is separate from us. Also, God
has “thisness” because he shares with us the property of existence. And,
because, as explained above, this existence has “horizontal unity” it is in a
subject/object relationship with the World. Thus if we take as given the
conclusion that he exists he has a “thisness” with respect to us.
God is a “living substance” because he undergoes generation and
corruption.
Aristotle explains that generation is different from alteration because in
generation what is changed is “imperceptible”, while in alteration what is
changed is perceptible. Since part of God’s substance (his “subjecthood” but
not his “thisness”) is imperceptible, he is a living entity which undergoes
generation and corruption. His existence is the soul of the World. This
is because it is the first and last actuality of instrumentaliy of the
World’s (and of our) changing nature.

“I am the bread of life. And, whosoever eats this bread, I shall raise them
up on the last day”

Why God is the means (or the way) by which we know other things and
things about others.


Our souls are according to Aristotle, “The first actuality of our natural
instrumental body. They are the way we perceive things, speak to others, and
participate in eternal life. And they cannot do this without God’s help. For
God as we hope is now apparent to you is the first actuality of the
determinate instrumentality (our souls) of our natural bodies.


“I am the way, the truth, and the life.”



God has goodness in him



What is good is defined as that "which is desirable for it's own sake".
By calling God “good” in this sense we do not mean that we consider him
virtuous. For what is desirable for its own sake is the goal and the ground
(the beginning and the end) of our thinking and of our actions. Something is
strong and temperant not because it is God, but because God is in
it.Something is wise and full of loving kindness not because it is God, but
because God is in it. What we want to understand is how God can be the goal
of our thinking and our actions. God himself does not have to be shown as
able to think and do these actions,for he is the means by which they are
thought and they are done.
Since God is necessary for our existence, he is certainly desirable. Since
he is independent of others, clearly what we desire in him is for its own
sake.

In order for the Tree of Life's love to bear fruit in us we must cut
down the roots of its worldly branches. We can do this by speaking the truth
to others and using discrimitive knowledge to find meaning in our lives.
Discrimitive knowledge requires the evidence of bottom up forward ordered
reasoning in order to remain grounded in truth. Love requires responsibility.
We must take the responsibility to take account of and keep faith with the
spiritual development and need of those around us, that is those who need our
help. We must let ourselves be held accountable for what happens in the World
and to the people around us. When we do this we find that strength goes along
with out Love. But, this is not all there is to it. With strength, prudence,
temperance, and justice are also required. These four virtues do not exist
only as conceptual goals in an ideal realm. But, they are the overall
cumulative results of a life well lived.




"How great is thy goodness which you have stored up for those who
fear you, which you bestow in the sight of men on those who take refuge in
you." Psalm 31:19

God can know us as well as we can know him


We have already explained why and how it is that God is knowable by
us. But, is it also true that God can know us? This is true because God is
the source of all our knowledge, both of him and of others who live in the
World around us. If we can know others, then, how much more can God, who
gives us the means and the power to know others, know us. God knows others
and ourselves because his body and life is a bridge across time for our souls
to pass. So, then the mind of God is the door that our human minds pass
though in order to live in the here and now as part of the eternal life and
substance of God. This mind of God is known by us because it is the means by
which we know. And, we are known by the mind of God because we are the
instruments through which it hopes to be realized.

“I am the door to the Sheepfold. I know my sheep and my sheep know
me. No one enters the sheepfold except through the door.”







Why the substance of god can be resurrected from death to eternal life

Because God is the first actuality of the intrumental nature of our souls, it
is clear that through him we (our souls) are resurrected unto eternal life
when we die. It is in this sense that he is a “seed” that grows in us until
we develop into what we are meant to be. But, this seed is of a special
character. For it cannot grow until it falls to the ground and is
resurrected in us and in the World. Nor can this seed grow unless we have
love in our hearets toward all of humankind. Nor can this seed grow if we
turn away from God and let it be taken over by the World’s confusion. And,
moreover, once this seed is planted, once God’s truth is planted and rooted
in our souls it will acheive its purpose. It will remain until it bears fruit
by itself unless we choose to stop its growth through fear of death, hatred
of others, or lack of the acceptance of the offer of God’s grace,faith, and
hope. Thus, it will remain until it saves us from the confusion the World
brings us.

When God’s substance changes, what changes when it changes is
imperceptible.Because this “living substance” is “separated” from what is
corruptible it is everlastingly reproduced inside of its “thisness”
(subject/object representation). Thus, when our perception of God’s substance
dies, it is ressurrected inside of itself and ourselves as “new life”. It is
resurrected inside of ourselves as backward reasoned truth expressed in
forward directed thinking. It is resurrected inside of itself as what it
already is, the Alpha and the Omega of the meaning and purpose of our lives.

“I am the resurrection and the life.”




God has good will toward us


Since God has created the entire Universe (including ourselves) and
supports its continued existence, he is certainly in a state of benevolence
towards us. And, because he is not just a passive witness (but has an
efficacious will) toward us and our problems, and intervenes in history and
time to help us ,facilitate our growth, and make our lives fuller of his
nature...we are in his debt.

We have already explained above in the discussion about theological
monism and rational monism how considering the ground of our being as
something which is increasing in a ontological and conceptual sense (but not
necessarily in a spatial or physical sense) gives rise to a positive force
for progress in the Universe. Mr. Bergson called this idea “time”. We however
nowadays, in contrast to what Mr. Bergson thought when he wrote his books,
believe that there is a four-dimensional continuum of space/time in which
physical events can be analysed and understood. Dr’s. J. Clerk Maxwell,
Hermann Minkowski,Albert Einstein,have explained this to us in a way which
can be verified scientifically. But, from a human psychological sense Mr.
Bergson’s arguments still make sense.

The fact that God wills something means it will happen (efficacy
of divine will). The will of God, since it is eternal, and necessarily
eternal, is unchangeable. It is possible for God to will that certain things
be changeable. But, God's substance and knowledge, extending over all of
space and time as it does, it would be impossible for him to lie or to change
his mind. Thus, given that he doesn't change his mind and doesn't lie, once
he wills something and says it, it does happen.

Therefore, since God has told us in the Bible we will be saved if
we believe, once we do believe, we are saved for all eternity. So, once a
person is saved, they are always saved. (perseverance of the Saints).

However, in order that we as humans have free will, and in order
that this inalienable right have the highest priority in the scheme of God's
plan of divine salvation, it is quite possible for us humans to change our
own mind at any given time. When this happens it just means that the extent
of our own help to God's plan of salvation and the inheritance of our
happiness and justification has been temporarily negated and postponed. It is
even possible to see such actions as having some benefit and redemptive value
in increasing the self esteem of those who find themselves in hopeless and
dire straits without others to share their misery with. Given the possibility
for the creation of chaos instead of order through such acts it makes
rational sense for us to postulate and believe as humans that the death of
one man (God's son Jesus who is not unrelated to us) has already effected the
sum total of all such suffering necessary for the propiation of our need to
thus share in each others misfortune. And, this is the explanation of why
it is important in one sense to hold to the doctrine of "once saved always
saved" and also at the same time to consider the opposite opinion as possible.

God cannot change the broad outlines of what has already happened
in the past, but our lives not being determined completely by these
broad outlines, he can go back in time in order to set things right.
God deals in truth, thus he cannot change what he has already
willed in the past. But, his spirit (and he himself) can go back in space
and time in order to change what has not already happened in the future And,
since there is always an infinite amount he can change in the past, though
our souls be eternally dammned in hell, he has the capacity to save us and
bring us to heaven for all eternity (for so I believe).

Thus, it is possible to appear to ourself and to the world to be
eternally dammned and a reprobate, but, the moment of our conversion to be
suddenly predestined for salvation. And, this is not a change in facts from
the past, but, in the viewpoint from which we consider them and look forward
from them. Such a conversion allows us to see how with God's help all things
are possible and how he means all that has happened for our good. We can then
discover who we are in terms of our own true human selves and the good parts
of our human past.

"For the Lord God is a sun and a shield, the Lord bestows favor and
honor; no good thing does he withold from those whose walk is blameless."
Psalm 84

“ Love is stronger than death” Proverbs


God is a person.
He is omnipresent,omniscience, and omnipotent.


By a person we mean someone alive who has individuality and a
intellect (I include angels in this category) and who has a self. As
mentioned above having an individual self means that someone or something can
be defined in terms of themselves (that is the definition is not a circular
tautology, but what is called recursive in mathematics). The fact that God is
knowable in the sense of being alive has been explained in the discussion
above related to Hypothesis I (theological monism) and Hypothesis II
(rational monism) Now, for the same reason humans are more than just things
because they have a mind and an intellect so, God whose existence must
encompass conscious and intellectual beings must be conscious and more that
just a thing.
Indeed, since God is one being who is necessary and independent he must
exist in all things which have the character of independence. And because he
exists in all beings who have an independent will, so he must have a will.
And because he must exist in all beings who have a self which is defined in
terms of themselves, he must also be defined in terms of himself.

Therefore, since God dwells in us all, and also in all things we we
said earlier, he is omnipresent. Since he is in all our minds and intellects,
he is omniscient. And, since he is in all our wills he is omnipotent.

A full explanation of this according to Plato's arguments in the
Parmenides is as follows:

In the preceeding discussion about the question of whether God(the
One) is knowable or not Plato has defined the Others as all that which is not
one. By this he means they are defined as a set of objects is defined in
mathematical set theory or in logic programming in computer science as the
collection of objects which satisfy a certain logical predicate which is
expressible in the axioms, fundamental constants, and logical operators of
the theory. It is useful at this point to try and explain some of the details
of these questions which may not have been clearly understood over the last
several thousand years. Fairly recently, it has become clear, that objects
and predicates are defined using quite different data structure and
computational procedures:

In order for something to have an intellect it must be both an object
and a predicate and be capable of defining itself in terms of itself. Because
God as we explained earlier is both one and many, he is subject to
combination and separation with and from himself and hence is a predicate
(Parmenides 156B). This occurs in the sense of top-down predicate reasoning.

Because ,as we explained earlier, God is both like and unlike the
Others and US he is subject to assimilation and dissimulation with himself
and hence is an object (Parmenides 156B). This occurs in the sense of object
oriented bottom up reasoning. Because, as we explained earlier, God is both
equal and unequal to US he can become greater and less than US (that is
increase and decrease with respect to us). This sense in which he is both the
same and different from us occurs both in object-oriented bottom-up
terminology in terms of pattern matching ( see above definition) and in logic-
oriented terminology in terms of the unification involved in top-down
predicate reasoning.

Therefore, by postulating the continued existence of the Universe we
have created an instantiation of God as an object which exists in space and
time, and is subject to combining and separating with other things and us, to
assimulation and dissimulation (birth, growing, death ) and to becoming
larger and smaller than us... he is therefore alive with respect to us in the
sense of object oriented knowledge.

Thus we have learned that he is alive to us even more
than is the sense of being a positive force for in time. He is alive even
more than being the light of the One increasing is the sense we explained in
the discussion of Hypothesis I and II. In this sense he was alive through the
ground of our being, this ground not being knowable as a subject(predicate)
or as an object. But, as we have just explained by extending our reasoning
and assumptions to include Hypothesis III (the Others exist as ones) he is
also alive to us in the sense of being a subject(predicate) and an object.
Since God exists in all of us (which have an intellect) and can
never be separated from our intellect he also must have an intellect. Because
he is subject to combining and separating with our predicates of logic he is
also alive to us in this sense.And, because he exists as a predicate which
has reference to himself he has an intellect.

Finally, because God is alive with respect to us, has an intellect,
and individuality he must be a person according to our definition of what a
person is.

note: One might be tempted to say that God is not a living person and
so avoid the responsibility that those representing him have to help others
go back and set things right when things go wrong. As humans, we can
participate with God in the creation and completion of his Universe (in fact
he needs us to). But we can only do this if we have faith in his
capabilities. The World needs God to be more than just a Spirit, or a book
such
as the Torah or the Bible, or the Church. It needs him to be a real living,
individual person. The Church does not have individuality. And,
the Torah or the Bible, although they have individuality and a mind and
an intellect is not a human person capable of love, mercy, and compassion
as God is.



The self-existent Lord God, the creator and sustainer of the
Universe, is bright and shining and pure and free from sin (unpierced by
evil).

God, being omniscient and hence the source of understanding and
intelligence must by his very nature be bright and shining. Since God is the
real source of goodness we seek and the goal of our desires and since sin is
the failure to hit the mark of our goals, God must be free from sin. He is
unpierced by evil since evil is by definition what fails to acheive the
goodness and the self-existent nature of God.


The Word of God(the Son of God)
exists inside of the Son of Man


Since we have noted above that God has individuality and a mind and an
intellect and is omnipotent, omnipresent, and omniscient, then he must be
capable of expression of this mind and intellect through speech. In whom or
what else among his creations should this expression take place than in man
and woman whom he made in his image. And, since God by his very nature exists
in us all, why should the effect of this expression be limited to only some
of man and womankind, when he is Lord of all creation.
Because we, as mentioned above being part of the set of objects which
Plato calls the Others, we are partly defined in terms all instances (which
make up a unity) of when a certain logical predicate becomes satisfied (that
is our contingency). Thus, we and the rest of the Others share in the Unity
which belongs to a whole (even though we are partly defined in terms of the
negation of a predicate related to this unity). And, we have a share in
Oneness (God) even though we are defined are being different from it. And God
is not separated from us. Because, we being part of the Others, have a share
and existence with respect to Unity, we also for the same reason that God is
we are alive. Since we as other ones are (as the original one God) wholes
(composed of our individuality) and parts (composed of our material bodies)
for the same reason that the original one was knowable we also must be
knowable to each other and to God.
Because God, also having an existence independent of the world and us he is
omnipresent, omniscient, and omnipotent, he therefore exists in us all and is
not separated from us all.
Therefore, Christ, the Son of God, is eternally present inside of
all of mankind and womankind, one being, one God, one Lord for all places and
all times.


Christ was with God in the beginning and all things were created with
him and through him, and without him nothing was made.

It is through Christ, the expression of God in humankind, that all
things related to humans were created,(including the whole universe) and
are sustained and added to. Moreover, this same Word of God is our connection
with humankind on the one hand and God on the other.

Question: Since Judaism preceeded Christianity and made it possible,
how can Christianity be as important for mankind as Judaism?

Answer: From a historical perspective this is true. But, it is also
true that we cannot have a successful beginning if we do not have an end in
sight when we start. Jesus Christ is the end or goal of human life as well
as a coequal part of its beginning. Hence, the Son of God, and Christianity
is as important for mankind as its creator, our Father in Heaven.

Thus, if we abandon part of humankind we abandon part of
Christ, our connection with God. So, too we abandon part of our souls and our
bodies which were with God in the beginning and with respect to which he
created us to have eternal life.

God is sovereign, or the Lord is the Lord.

Because God created everything, gives it continued
existence, and weaves the thread of his goodness through all and in all, he
has sovereignity over all things.
Therefore when we see and understand God and his purpose in
everything and everybeing, then we too have to participate in the authority
he has. So, we should acknowledge God as our first priority and seek first
the Kingdom of Heaven and its righteousness.


Why God is Love

Love is the uniting and binding force in man and woman.
God is, as we have explained, one being who is necessary and independent.
Now, love is one being, since it is the uniting force in us. It is
necessary for our existence, since without it we wouldn't be alive. As it
is said, "Love makes the world go around".
Moreover, it is through love that man and woman procreate and hence
continue their existence in others. So, love is also sufficient in itself
(independent) for creating its own being.
Therefore, love is one being, which is necessary and independent.
Therefore, love is God and God is love.

Thus, we should love one another as God has loved us, sharing his
love with others by seeing ourselves in them in a way that unites us and
binds us together. And, so this love becomes independent and sufficient in
itself for our needs.

"God is love, and this is love, that he sent his only son into the
world to bring us life. Not that we loved him but that he loved us." 1 John 4
9-10

"What then can separate us from the love of Christ? Can affliction or
hardship? Can persecution, hunger,nakedness,peril,or the sword?... For I am
convinced that there is nothing in all of creation that can separate us from
the love of God in Christ Jesus, our Lord." Romans 8:35-39



Why God is Merciful and Kind

Because God is both omnipotent and omnipresent and loving, his love
has the capability to be merciful with us. For as it is said in scripture
God's love is independent of what happens to us:
"God's love endures forever." Psalms
"God is love, and this is love, that he sent his only son into the world
to bring us life." 1 John 4:5
And, this is what mercy is: the lessening of the harshness of laws and
of justice through love.


Why God is Just


Justice is defined as that which gives us individually and collectively
freedom and equality and which respects our needs. To be more specific we
must understand as explained by Dr. Adler
that there are two important principles that help us to determine what is
just:

1) rendering to each what is his or hers by natural rights
2) treating equals equally and unequals unequally.

The requirement for these principles are derived from the fact that
human beings are differentiated as a species by freedom of will or freedom to
choose what is good. And, this is in fact the way we are all created equal-
that we all have the freedom of will to choose what is good for us.

Question --- Some say that Justice is only fairness in dealing with
each other and in the actions of society in dealing with its members. What do
you say?

If Justice was only treating equals equally and unequals unequally,
then the rules that determined it would be arbitrary. Murdering and other
violations of our human rights which harm us would be perfectly fair and
permissable. But, thank goodness this is not the case.

Question --- Some say that righteousness or the correctness with
respect to rules is the same thing as goodness and hence determines what
Justice is. What do you say?

Suppose we understand that the rules which determine what Justice is
are not arbitrary. Normally rules are designed to treat certain situations in
the same way. But, we cannot kow what is right for another human being until
we know what is really (and not just apparently) good for them. Hence a
priori rules and the righteousness that comes from following them cannot
always tell us how to help one another ( or to do what is good for them).
Thus, goodness is not the same thing as righteousness and Justice is
something more that each of these.




God, since he is independent of the world, gives us freedom from it.
Since he dwells in us all, both individually and collectively, he is the
means and the way toward treating equals equally and unequals unequally. And,
Moreover, it is only God, since he is good(see above note), who knows how to
respect all of our needs and hence be good to us.
Therefore, God and only God is just.
Thus, the laws of God are just and good and deserve our obedience to
them.

From both a human and a divine standpoint moral virtue is defined
using the framework explained in the paragraph above dealing with the
question of whether God is good or not. Moral virtue is the habit of right
desire. Thus human moral virtue is a means , a necessary condition for
happiness. But, as explained by Aristotle and Dr. Adler, moral virtue is not
a sufficient condition for happiness. If we do not receive what philosophers
would call good fortune, and Christians and Jews would call the grace of God
it is not possible or even likely that we will find happiness, no matter how
what degree of moral virtue we attain. Justice is that quality in a person
that 1) does not hinder other people's pursuit of happiness and also 2) acts
for their individual and common good. Moral virtue itself is not the supreme
good, individual human happiness is. Because God's grace is necessary and
efficacious for the attainment of our highest need (happiness), he is with
all certainty supremely good and just as far we are concerned.





God's Mercy and Lovingkindness is sufficient for our needs

Since God is just, his grace (or his mercy and loving kindness) is an
expression of an equitable distribution of the heavenly and earthly
treasures we all share in. Moreover, since this love and good will prevades
all things it is the unique guarantor of his sovereignity and our divine
inheritance in Christ, the Messiah, the promised one in whom all our needs
are met.
Therefore God's grace is a gift once given which can not be taken
back. For, it is itself the insurance of our salvation and will remain in the
place God has given it to us until we make our decision to accept it. Praise
and thanks be to God our redeemer for this.


Why God is faithful and dependable

Question: Some say that heaven is only temporary. They say that our presence
there is due to the accumulated good past deeds (good karma) of our souls in
previous lives. And, therefore after this good karma is exhausted we return
to a more meaningless existence. What do you say?

Answer: If our presence in heaven was due to something we have done (our good
deeds), then this would be true. But, since, as we believe it is due not to
our own merits but to God’s grace and death on the Cross then it can never
cease. For, God’s grace is infinite and inexhaustible (as is contrasted with
the amount of goodness we could accumulate in any number of livesof our
souls). And, God’s death on the Cross was once and for all
time.

Because God's words and his will are eternal they have the ability
to predestine things in the past, prepare things in the future, and direct
them in the present for the completion of his plans. To say that he appears
not to be faithful and dependable as we see it in the present on earth is to
say that something he has said has not happened and will not in the future.
But, as finite beings, it will never be up to us to determine that what God
has willed hasn't already happened somewhere in the past on earth or will not
happen in the future.

"I will declare that your love stands firm forever, that you established
your faithfulness in heaven."

Psalm 89 : 1 2.




Discussion of the Trinity


God has an image or a Son.

If God did not have image, he would not be related to us and to the
world. But, we have demonstrated that he is both like and unlike us.

Question: It is said by people of the Islamic faith that God is unique and
that there is no God but God. Hence God does not have a Son. What do you say?

God is unique, but there is more to God that God our Father in
Heaven. God’s Son, Jesus Christ, is the bridge across time for our souls to
pass into eternity. God the Father is wisdom and sovereignity. But, God the
Son is the continuance of the image of his manifestation inside of us
forever. For, even in the Koran it is said that God is Light from Light.

We as humans cannot fully understand all there is to this image

As we discussed earlier, we as humans cannot see with our own eyes
all there is to the likeness of God and the name of God. However, there is no
part of this essence or likeness which we do not have the possibility to
understand with our own capabilities at some time in the future or which
hasn't already occured in the past, or at some place in the present. And,
through faith and with God's help we can meet the Son of God in person. For,
if the image of God was not present in the past, that image would not be
omnipresent and not God. And, similarily for the future and the present.

Question:

Some say tht truth is beauty and beauty is truth, what do you say?
I say that the good is one thing and the beautiful is another. Beauty
is a part of truth and goodness a part of beauty. For truth to be lasting it
must be a part of both, the good and the beautiful. God’s image, his Son, is
both beautiful and good, hence it is true and lasting.

Why the Son of God is himself God

The image of God, his Son, being the image of what is true
and omnipotent must itself be true, omnipotent,and omnipresent. Otherwise,
what we were seeing would not in fact be a reflection of God, but of
something finite and human.
And, so it is said, "His light comes from light and his truth
from truth."

The Son of God is unique

The Son of God is God from God, true God from true God. Since all that is
God is by its very nature all encompassing, it follows that there
cannot be more than one Son of God.

Question: Some say that the Bible or the Koran or the Upanishads, being the
Word of God, are themselves God, what do you say?

The Bible, is the Word of God, but the Word of God is not all there
is to God or the Son of God. Jesus Christ is himself a teacher, a prophet, a
priest, and a king. In his role as a prophet he is the Word of God. In his
role as a teacher he is our means to understanding the Word of God. But,
Jesus Christ, the Son of God is more than just a prophet or a teacher. Hence,
God is greater than just the Bible or any other Holy Scriptures.

Why God has a Holy Spirit (that is a presence within us)

Since the image of God's son is all encompassing, that image includes
the image of man and woman. Since that image is unique our image must exist
in it. Hence, he has a presence and existence within us. And so, man and
woman are in fact created in his image.

Question: Some say that the Church dwells inside of individuals and each
group (two or more) of believers who gather in God’s name. What do you say?

God is present in us all. And, his Son Jesus Christ has promised to
hear along with the Holy Spirit, the prayers of all those who call upon him
in God’s name.
The Church is the living substance of God’s mystical body. It is thus
a universal, physical, visual object which dispenses God’s grace to the World
as a whole and to us its members in particular. It is composed of the divine
souls of believers in Heaven, the militant human souls of those who dwell in
it on earth, and the suffering souls in it. Part of the souls of the latter
people dwell in heaven and part dwell in the eternally recurring punishment
of the Worldly chaos around us. In that sense these latter souls may be said
to dwell in purgatory. These groups form the communion of Saints. They are
composed of Christians, Jews, Hindus, Muslims, Buddhists and others. Thus,
the earthly Catholic and Protestant Christian Churchs
are only part of God’s triumphal and divine Church in heaven.

Question: Some say that the Universal Church will never repent and slow
itself down in order to solve the problems of individual people in it. What
do you say?

Answer: They are right the Church will never repent and solve itself down
long enought to solve the problems of individual people in it. For, the
Universal Church is a reality which exists outside of the individual souls
of its members. It neither knows who its members are or who it is itself as
it exists outside of and without the members in it.
However, it is possible for Jesus Christ, the head of the Universal
Church to put the desire into the hearts of its individual members to
repent. And, it is in this way that the Church can slow down its life and
help solve the individual problems of its members. For it is in this way
that we can help our brothers and sisters in Christ and our brothers and
sisters in all of humankind. And, it is in this way that the World’ soul is
saved forevermore and our problems are solved..

Why the Holy Spirit needs to be God

We have shown above that God has a presence and an existence within
us. If this presence was not God, then there would be some way in which it
was not omnipresent,omnipotent, and omniscient. But, we, being part of the
image of God (his Son) have concluded that this is God. If it was in some way
imperfect, it could not so be him or her.

note: Descartes used this argument incorrectly to demonstrate that
God exists. But, it can be used correctly to demonstrate that once we have
already postulated and convinced ourselves of the reasonableness of this
existence, that his presence in us must needs be perfect.

Why the Holy Spirit has the capability to sanctify and perfect that
in which it dwells.

Starting from the fact that what is God is Holy, we convinced
ourselves that the Holy Spirit (God in us) has the quality of Holiness. But,
this Spirit is God dwelling in man and woman through the relation of love
between the Father and the Son and of all of mankind and womankind. Since
love is that which unites two beings (God and us), the Holy Spirit unites the
Holiness in God with man and woman and hence sanctifies and perfects them.

Once God's grace gives us knowledge of our salvation and it then
reveals to us how to attain righteousness through faith (that is, through
right desire of it). For so it has been said it the depths of our
heart, "Blessed are you who hunger and thirst after righeousness, for you
shall find it."

According to Aristotle, Plato, and Dr. Adler, there are four aspects
of moral virtue we can rightly desire:

first the self-regarding virtues

1) temperance -- or moderation in our desire for limited goods
2) courage -- or the willingness to suffer immediate pains for a good
life as a whole.

next the other-regarding virtues

3) prudence-- that which disposes us to choose rightly, e.g. the
choice of the right means (as explained in the above paragraph on goodness in
God) for the right ends.
4) justice-- a two-fold obligation
a) the obligation not to harm others by hindering there
pursuit of happiness.
b) the obligation to act for the common good.

Each of these aspects of virtue are part of the overall condition of
being virtuous. One cannot be only self-regarding and be virtuous, nor can
one be only other-regarding and be virtuous. One cannot be courageous without
necessarily being temperant also and vice versia. One cannot be just without
necessarily being prudent and vice versia. Neither of these virtues is
sufficient for a person to be called virtuous, but all are necessary.
Since, God is just and his Holy Spirit is the means toward the
realization of justice inside of us, once we have righteousness through faith
in God, temperance, courage, and prudence must go along with these other
virtues.







"He is the rock, his works are perfect, and all his ways are just. A faithful
God who does no wrong, upright and just is he." Deuteronomy" 32:4-5.
Questions

(Answers to these and many others can be found in preceeding notes)

On the nature of God:

What is the definition of Love?
What is the definition of God?
Why is he by nature unique?
What is God like?
Why does he exist?

On the nature of man and woman:

Can there ever be one intellect in mankind?
Can we see God's essence through our own senses?
How can we know God in this life?
Are we hopelessly full of sin, or is there a way
in which we can perfect and sanctify ourselves?
Some of God's attributes:
What is the definition of justice?
Can God's will ever be changed?
If not, can he go back into time in order
to change things?
Are we justified in saying God is not a person?
Why is God's loving kindness sufficient for our needs?



On the Trinity
Why must the Son of God be unique?
What is the definition of Holy Spirit?
Is the Holy Spirit God?

To sum up we might shorten all the preceeding discussion to
these few words: In order to be assured of the World continuing in
existence, the World has need of one being who exists necessarily and
independent of it. Supposing this to be the case, this being (whose
existence is independent of the World) is then necessarily omnipresent in
it. And, furthermore, since it or he is omnipresent in the World, he is also
omniscient, and hence even omnipotent. Our salvation, which consists in
knowing that God has the ability to go back in time and also into the
future to save us, depends on something that exists outside of us: which is
none other than God's grace. It is this grace, or love that gives, which is
sufficient for all our needs in this regard.
We are strengthened and encouraged toward our spiritual goals through the
power of his presence as it begins to grow and manifest itself in our lives.