There is operative throughout all time and space, and with regard to all reality of whatever nature, an inexorable and impersonal law which is equivalent to the function of a cosmic providence. Mercy characterizes God’s attitude of love for the individual; impartiality motivates God’s attitude toward the total. The will of God does not necessarily prevail in the part — the heart of any one personality — but his will does actually rule the whole, the universe of universes.
In all his dealings with all his beings it is true that the laws of God are not inherently arbitrary. To us, with our limited vision and finite viewpoint, the acts of God must often appear to be dictatorial and arbitrary. The laws of God are merely the habits of Cod, his way of repeatedly doing things; and he ever does all things well. You observe that God does the same thing in the same way, repeatedly, simply because that is the best way to do that particular thing in a given circumstance; and the best way is the right way, and therefore does infinite wisdom always order it done in that precise and perfect manner. We should also remember that nature is not the exclusive act of Deity; other influences are present in those phenomena which we call nature.
It is repugnant to the divine nature to suffer any sort of deterioration or ever to permit the execution of any purely personal act in an inferior way. It should be made clear, however, that, if, in the divinity of any situation, in the extremity of any circumstance, in any case where the course of supreme wisdom might indicate the demand for different conduct — if the demands of perfection might for any reason dictate another method of reaction, a better one, then and there would the all—wise God function in that better and more suitable way. That would be the expression of a higher law, not the reversal of a lower law.
God is not a habit—bound slave to the chronicity of the repetition of his own voluntary acts. There is not conflict among the laws of the Infinite; they are all perfections of the infallible nature; they are all the unquestioned acts expressive of faultless decisions. Law is the unchanging reaction of an infinite, perfect, and divine mind. The acts of God are all volitional notwithstanding this apparent sameness. In God there “is no variableness, neither shadow of changing.” But all this which can be truly said of the Universal Father cannot be said with equal certainty of all his subordinate intelligences or of his evolutionary creatures.
Because God is changeless, therefore can we depend, in all ordinary circumstances, on his doing the same thing in the same identical and ordinary way. God is the assurance of stability for all created things and beings. He is God; therefore he changes not.
And all this steadfastness of conduct and uniformity of action is personal, conscious, and highly volitional, for the great God is not a helpless slave to his own perfection and infinity. God is not a self—acting automatic force; he is not a slavish law—bound power. God is neither a mathematical equation nor a chemical formula. He is a freewill and primal personality. He is the Universal Father, a being surcharged with personality and the universal fount of all creature personality.
The will of God does not uniformly prevail in the heart of the God—seeking material mortal, but if the time frame is enlarged beyond the moment to embrace the whole of the first life, then does God’s will become increasingly discernible in the spirit fruits which are borne in the lives of the spirt—led children of God. And then, if human life is further enlarged to include the morontia experience, the divine will is observed to shine brighter and brighter in the spiritualizing acts of those creatures of time who have begun to taste the divine delights of experiencing the relationship of the personality of a human being with the personality of the Universal Father.
The Fatherhood of God and the brotherhood of human beings present the paradox of the part and the whole on the level of personality. God loves each individual as an individual child in the heavenly family. Yet God thus loves every individual; he is no respecter of persons, and the universality of his love brings into being a relationship of the whole, the universal brotherhood.
The love of the Father absolutely individualizes each personality as a unique child of the Universal Father, a child without duplicate in infinity, a will creature irreplaceable in all eternity. The Father’s love glorifies each child of God, illuminating each member of the celestial family, sharply silhouetting the unique nature of each personal being against the impersonal levels that lie outside the fraternal circuit of the Father of all. The love of God strikingly portrays the transcendent value of each will creature, unmistakably reveals the high value which the Universal Father has placed upon each and every one of his children — from the highest creator personality of Paradise status to the lowest personality of will dignity among the savage tribes of humans in the dawn of the human species on some evolutionary world of time and space.
The very love of God for the individual brings into being the divine family of all individuals, the universal brotherhood of the freewill children of the Paradise Father. And this brotherhood, being universal, is a relationship of the whole. Brotherhood, when universal, discloses not the each relationship, but the all relationship. Brotherhood is a reality of the total and therefore discloses qualities of the whole in contradistinction to qualities of the part.
Brotherhood constitutes a fact of relationship between every personality in universal existence. No person can escape the benefits or the penalties that may come as a result of relationship to other persons. The part profits or suffers in measure with the whole. The good effort of each person benefits all persons; the error or evil of each person augments the tribulation of all persons. As moves the part, so moves the whole. As the progress of the whole, so the progress of the part. The relative velocities of part and whole determine whether the part is retarded by the inertia of the whole or is carried forward by the momentum of the cosmic brotherhood.
It is a mystery that God is a highly personal self—conscious being with residential headquarters, and at the same time personally present in such a vast universe and personally in contact with such a well—nigh infinite number of beings. That such a phenomenon is a mystery beyond human comprehension should not in the least lessen your faith. Do not allow the magnitude of the infinity, the immensity of the eternity, and the grandeur and glory of the matchless character of God to overawe, stagger, or discourage you; for the Father is not very far from any one of us; he dwells within you, and in him do we all literally move, actually live, and veritably have our being.
Even though the Paradise Father functions through his divine creators and his creature children, he also enjoys the most intimate inner contact with you — that mysterious communion of the Father fragment with the human soul and with the mortal mind of its actual dwelling — so sublime, so highly personal, that it is even beyond the revelators’ comprehension.
Knowing what you do of these gifts of God, you therefore know that the Father is in intimate touch, not only with his divine associates, but also with his evolutionary mortal children of time — to include you! The Father indeed abides on Paradise, but his divine presence also dwells in the human mind of you — too!
Even though the spirit of a Son be poured out upon all our flesh, even though a Son once dwelt with our earlier human species in the likeness of mortal flesh (Jesus of Nazareth), even though seraphim (angels) personally guard and guide you, how can any of these divine beings of the Second and Third Centers ever hope to come as near to you or to understand you as fully as the Father, who has given a part of himself to (right now) be in you, to be your real and divine, even your eternal, self!
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