Without God and except for His great and central person, there would be no personality throughout all the vast central universe. God is personality.
Notwithstanding that God is an eternal power, a majestic presence, a transcendent ideal, and a glorious spirit, though He is all these and infinitely more, nonetheless, He is truly and everlastingly a perfect Creator personality; a person who can “know and be known,” who can “love and be loved,” and one who can befriend us — while you can be known, as other humans have been known, as the friend of God. He is a real spirit and a spiritual reality.
The Universal Father is the acme of divine personality, He is the origin and destiny of personality throughout all creation. God is both infinite and personal; He is an infinite personality. The Father is truly a personality, notwithstanding that the infinity of His person place Him forever beyond the full comprehension of all us presently material and finite human beings.
Primitive religion had many gods, and they were fashioned in the image of man. Revelation affirms the validity of the personality concept of God which is merely possible in the scientific postulate of a First Cause and is only provisionally suggested in the philosophic idea of Universal Unity. Only by personality approach can any person begin to comprehend the unity of God. To deny the personality of the First Source and Center leaves one only the choice of two philosophic dilemmas: materialism or pantheism.
In the contemplation of Deity, the concept of personality must be divested of the idea of corporeality. A material body is not indispensable to personality in either man or God. The corporeality error is shown in both extremes of human philosophy. In materialism, since man loses his body at death, he ceases to exist as a personality; in pantheism, since God has no body, He is not, therefore, a person. The superhuman type of progressing personality functions in a union of mind and spirit.
God, being eternal, universal, absolute, and infinite, does not grow in knowledge nor increase in wisdom. God does not acquire experience, as finite humans might conjecture or comprehend, but He does, within the realms of His own eternal personality, enjoy those continuous expansions of self-realization which are in certain ways comparable to, and analogous with, the acquirement of new experience by us mortals and the other finite creatures of the evolutionary worlds.
Personality is not simply an attribute of God; it rather stands for the totality of the coordinated infinite nature and the unified divine will which is exhibited in eternity and universality of perfect expression. Personality, in the supreme sense, is the revelation of God to the universe of universes.
The absolute perfection of the infinite God would cause Him to suffer the awful limitations of unqualified finality of perfectness were it not a fact that the Universal Father directly participates in the personality struggle of every imperfect soul in the wide universe who seeks, by divine aid, to ascend to the spiritually perfect worlds on high. This progressive experience of every spirit being and every mortal creature throughout the universe of universes is a part of the Father’s ever-expanding Deity-consciousness of the never-ending divine circle of ceaseless self-realization.
The Universal Father realizes in the fullness of the divine consciousness all the individual experience of the progressive struggles of the expanding minds and the ascending spirits of every entity, being, and personality of the whole evolutionary creation of time and space. And all this is literally true, for “in Him we all live and move and have our being.”
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