606 lines
34 KiB
Plaintext
606 lines
34 KiB
Plaintext
Urantia Book Paper 10 The Paradise Trinity
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SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
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Subjects Archive The Urantia Book Urantia Book PART I: The Central and Super
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Universes : The Universal Father The Nature Of God The Attributes Of God God's
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Relation To The Universe God's Relation To The Individual The Eternal Son
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Relation Of The Eternal Son To The Universe The Infinite Spirit Relation Of The
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Infinite Spirit To The Universe The Paradise Trinity The Eternal Isle Of
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Paradise The Universe Of Universes The Sacred Spheres Of Paradise The Central
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And Divine Universe The Seven Superuniverses The Seven Master Spirits The Seven
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Supreme Spirit Groups The Supreme Trinity Personalities The Co-ordinate
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Trinity-origin Beings The Paradise Sons Of God The Paradise Creator Sons The
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Trinitized Sons Of God The Solitary Messengers Higher Personalities Of The
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Infinite Spirit The Messenger Hosts Of Space Ministering Spirits Of The Central
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Universe Ministry Of The Primary Supernaphim Ministering Spirits Of The
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Superuniverses The Universe Power Directors Personalities Of The Grand Universe
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The Corps Of The Finality
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Paper 10 The Paradise Trinity
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Introduction
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THE Paradise Trinity of eternal Deities facilitates the Father's escape from
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personality absolutism. The Trinity perfectly associates the limitless
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expression of God's infinite personal will with the absoluteness of Deity. The
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Eternal Son and the various Sons of divine origin, together with the Conjoint
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Actor and his universe children, effectively provide for the Father's
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liberation from the limitations otherwise inherent in primacy, perfection,
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changelessness, eternity, universality, absoluteness, and infinity.
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The Paradise Trinity effectively provides for the full expression and perfect
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revelation of the eternal nature of Deity. The Stationary Sons of the Trinity
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likewise afford a full and perfect revelation of divine justice. The Trinity is
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Deity unity, and this unity rests eternally upon the absolute foundations of
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the divine oneness of the three original and co-ordinate and coexistent
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personalities, God the Father, God the Son, and God the Spirit.
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From the present situation on the circle of eternity, looking backward into the
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endless past, we can discover only one inescapable inevitability in universe
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affairs, and that is the Paradise Trinity. I deem the Trinity to have been
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inevitable. As I view the past, present, and future of time, I consider nothing
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else in all the universe of universes to have been inevitable. The present
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master universe, viewed in retrospect or in prospect, is unthinkable without
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the Trinity. Given the Paradise Trinity, we can postulate alternate or even
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multiple ways of doing all things, but without the Trinity of Father, Son, and
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Spirit we are unable to conceive how the Infinite could achieve threefold and
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co-ordinate personalization in the face of the absolute oneness of Deity. No
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other concept of creation measures up to the Trinity standards of the
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completeness of the absoluteness inherent in Deity unity coupled with the
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repleteness of volitional liberation inherent in the threefold personalization
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of Deity.
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1. SELF-DISTRIBUTION OF THE FIRST SOURCE AND CENTER
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It would seem that the Father, back in eternity, inaugurated a policy of
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profound self-distribution. There is inherent in the selfless, loving, and
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lovable nature of the Universal Father something which causes him to reserve to
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himself the exercise of only those powers and that authority which he
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apparently finds it impossible to delegate or to bestow.
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The Universal Father all along has divested himself of every part of himself
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that was bestowable on any other Creator or creature. He has delegated to his
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divine Sons and their associated intelligences every power and all authority
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that could be delegated. He has actually transferred to his Sovereign Sons, in
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their respective universes, every prerogative of administrative authority that
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was
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top of page - 109
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transferable. In the affairs of a local universe, he has made each Sovereign
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Creator Son just as perfect, competent, and authoritative as is the Eternal Son
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in the original and central universe. He has given away, actually bestowed,
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with the dignity and sanctity of personality possession, all of himself and all
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of his attributes, everything he possibly could divest himself of, in every
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way, in every age, in every place, and to every person, and in every universe
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except that of his central indwelling.
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Divine personality is not self-centered; self-distribution and sharing of
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personality characterize divine freewill selfhood. Creatures crave association
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with other personal creatures; Creators are moved to share divinity with their
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universe children; the personality of the Infinite is disclosed as the
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Universal Father, who shares reality of being and equality of self with two
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co-ordinate personalities, the Eternal Son and the Conjoint Actor.
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For knowledge concerning the Father's personality and divine attributes we will
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always be dependent on the revelations of the Eternal Son, for when the
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conjoint act of creation was effected, when the Third Person of Deity sprang
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into personality existence and executed the combined concepts of his divine
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parents, the Father ceased to exist as the unqualified personality. With the
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coming into being of the Conjoint Actor and the materialization of the central
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core of creation, certain eternal changes took place. God gave himself as an
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absolute personality to his Eternal Son. Thus does the Father bestow the
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"personality of infinity" upon his only-begotten Son, while they both bestow
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the "conjoint personality" of their eternal union upon the Infinite Spirit.
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For these and other reasons beyond the concept of the finite mind, it is
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exceedingly difficult for the human creature to comprehend God's infinite
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father-personality except as it is universally revealed in the Eternal Son and,
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with the Son, is universally active in the Infinite Spirit.
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Since the Paradise Sons of God visit the evolutionary worlds and sometimes even
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there dwell in the likeness of mortal flesh, and since these bestowals make it
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possible for mortal man actually to know something of the nature and character
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of divine personality, therefore must the creatures of the planetary spheres
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look to the bestowals of these Paradise Sons for reliable and trustworthy
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information regarding the Father, the Son, and the Spirit.
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2. DEITY PERSONALIZATION
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By the technique of trinitization the Father divests himself of that
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unqualified spirit personality which is the Son, but in so doing he constitutes
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himself the Father of this very Son and thereby possesses himself of unlimited
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capacity to become the divine Father of all subsequently created, eventuated,
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or other personalized types of intelligent will creatures. As the absolute and
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unqualified personality the Father can function only as and with the Son, but
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as a personal Father he continues to bestow personality upon the diverse hosts
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of the differing levels of intelligent will creatures, and he forever maintains
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personal relations of loving association with this vast family of universe
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children.
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After the Father has bestowed upon the personality of his Son the fullness of
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himself, and when this act of self-bestowal is complete and perfect, of the
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infinite power and nature which are thus existent in the Father-Son union, the
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eternal partners conjointly bestow those qualities and attributes which
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constitute still
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top of page - 110
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another being like themselves; and this conjoint personality, the Infinite
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Spirit, completes the existential personalization of Deity.
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The Son is indispensable to the fatherhood of God. The Spirit is indispensable
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to the fraternity of the Second and Third Persons. Three persons are a minimum
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social group, but this is least of all the many reasons for believing in the
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inevitability of the Conjoint Actor.
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The First Source and Center is the infinite father-personality, the unlimited
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source personality. The Eternal Son is the unqualified personality-absolute,
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that divine being who stands throughout all time and eternity as the perfect
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revelation of the personal nature of God. The Infinite Spirit is the conjoint
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personality, the unique personal consequence of the everlasting Father-Son
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union.
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The personality of the First Source and Center is the personality of infinity
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minus the absolute personality of the Eternal Son. The personality of the Third
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Source and Center is the superadditive consequence of the union of the
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liberated Father-personality and the absolute Son-personality.
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The Universal Father, the Eternal Son, and the Infinite Spirit are unique
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persons; none is a duplicate; each is original; all are united.
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The Eternal Son alone experiences the fullness of divine personality
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relationship, consciousness of both sonship with the Father and paternity to
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the Spirit and of divine equality with both Father-ancestor and
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Spirit-associate. The Father knows the experience of having a Son who is his
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equal, but the Father knows no ancestral antecedents. The Eternal Son has the
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experience of sonship, recognition of personality ancestry, and at the same
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time the Son is conscious of being joint parent to the Infinite Spirit. The
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Infinite Spirit is conscious of twofold personality ancestry but is not
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parental to a co-ordinate Deity personality. With the Spirit the existential
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cycle of Deity personalization attains completion; the primary personalities of
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the Third Source and Center are experiential and are seven in number.
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I am of origin in the Paradise Trinity. I know the Trinity as unified Deity; I
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also know that the Father, Son, and Spirit exist and act in their definite
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personal capacities. I positively know that they not only act personally and
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collectively, but that they also co-ordinate their performances in various
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groupings, so that in the end they function in seven different singular and
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plural capacities. And since these seven associations exhaust the possibilities
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for such divinity combination, it is inevitable that the realities of the
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universe shall appear in seven variations of values, meanings, and personality.
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3. THE THREE PERSONS OF DEITY
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Notwithstanding there is only one Deity, there are three positive and divine
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personalizations of Deity. Regarding the endowment of man with the divine
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Adjusters, the Father said: "Let us make mortal man in our own image."
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Repeatedly throughout the Urantian writings there occurs this reference to the
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acts and doings of plural Deity, clearly showing recognition of the existence
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and working of the three Sources and Centers.
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We are taught that the Son and the Spirit sustain the same and equal relations
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to the Father in the Trinity association. In eternity and as Deities they
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undoubtedly do, but in time and as personalities they certainly disclose
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relationships
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top of page - 111
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of a very diverse nature. Looking from Paradise out on the universes, these
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relationships do seem to be very similar, but when viewed from the domains of
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space, they appear to be quite different.
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The divine Sons are indeed the "Word of God," but the children of the Spirit
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are truly the "Act of God." God speaks through the Son and, with the Son, acts
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through the Infinite Spirit, while in all universe activities the Son and the
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Spirit are exquisitely fraternal, working as two equal brothers with admiration
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and love for an honored and divinely respected common Father.
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The Father, Son, and Spirit are certainly equal in nature, co-ordinate in
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being, but there are unmistakable differences in their universe performances,
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and when acting alone, each person of Deity is apparently limited in
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absoluteness.
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The Universal Father, prior to his self-willed divestment of the personality,
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powers, and attributes which constitute the Son and the Spirit, seems to have
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been (philosophically considered) an unqualified, absolute, and infinite Deity.
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But such a theoretical First Source and Center without a Son could not in any
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sense of the word be considered the Universal Father; fatherhood is not real
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without sonship. Furthermore, the Father, to have been absolute in a total
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sense, must have existed at some eternally distant moment alone. But he never
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had such a solitary existence; the Son and the Spirit are both coeternal with
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the Father. The First Source and Center has always been, and will forever be,
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the eternal Father of the Original Son and, with the Son, the eternal
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progenitor of the Infinite Spirit.
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We observe that the Father has divested himself of all direct manifestations of
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absoluteness except absolute fatherhood and absolute volition. We do not know
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whether volition is an inalienable attribute of the Father; we can only observe
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that he did not divest himself of volition. Such infinity of will must have
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been eternally inherent in the First Source and Center.
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In bestowing absoluteness of personality upon the Eternal Son, the Universal
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Father escapes from the fetters of personality absolutism, but in so doing he
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takes a step which makes it forever impossible for him to act alone as the
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personality-absolute. And with the final personalization of coexistent
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Deity--the Conjoint Actor--there ensues the critical trinitarian
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interdependence of the three divine personalities with regard to the totality
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of Deity function in absolute.
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God is the Father-Absolute of all personalities in the universe of universes.
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The Father is personally absolute in liberty of action, but in the universes of
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time and space, made, in the making, and yet to be made, the Father is not
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discernibly absolute as total Deity except in the Paradise Trinity.
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The First Source and Center functions outside of Havona in the phenomenal
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universes as follows:
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1. As creator, through the Creator Sons, his grandsons.
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2. As controller, through the gravity center of Paradise.
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3. As spirit, through the Eternal Son.
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4. As mind, through the Conjoint Creator.
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5. As a Father, he maintains parental contact with all creatures through his
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personality circuit.
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6. As a person, he acts directly throughout creation by his exclusive
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fragments--in mortal man by the Thought Adjusters.
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7. As total Deity, he functions only in the Paradise Trinity.
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top of page - 112
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All these relinquishments and delegations of jurisdiction by the Universal
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Father are wholly voluntary and self-imposed. The all-powerful Father
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purposefully assumes these limitations of universe authority.
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The Eternal Son seems to function as one with the Father in all spiritual
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respects except in the bestowals of the God fragments and in other prepersonal
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activities. Neither is the Son closely identified with the intellectual
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activities of material creatures nor with the energy activities of the material
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universes. As absolute the Son functions as a person and only in the domain of
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the spiritual universe.
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The Infinite Spirit is amazingly universal and unbelievably versatile in all
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his operations. He performs in the spheres of mind, matter, and spirit. The
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Conjoint Actor represents the Father-Son association, but he also functions as
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himself. He is not directly concerned with physical gravity, with spiritual
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gravity, or with the personality circuit, but he more or less participates in
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all other universe activities. While apparently dependent on three existential
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and absolute gravity controls, the Infinite Spirit appears to exercise three
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supercontrols. This threefold endowment is employed in many ways to transcend
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and seemingly to neutralize even the manifestations of primary forces and
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energies, right up to the superultimate borders of absoluteness. In certain
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situations these supercontrols absolutely transcend even the primal
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manifestations of cosmic reality.
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4. THE TRINITY UNION OF DEITY
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Of all absolute associations, the Paradise Trinity (the first triunity) is
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unique as an exclusive association of personal Deity. God functions as God only
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in relation to God and to those who can know God, but as absolute Deity only in
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the Paradise Trinity and in relation to universe totality.
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Eternal Deity is perfectly unified; nevertheless there are three perfectly
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individualized persons of Deity. The Paradise Trinity makes possible the
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simultaneous expression of all the diversity of the character traits and
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infinite powers of the First Source and Center and his eternal co-ordinates and
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of all the divine unity of the universe functions of undivided Deity.
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The Trinity is an association of infinite persons functioning in a nonpersonal
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capacity but not in contravention of personality. The illustration is crude,
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but a father, son, and grandson could form a corporate entity which would be
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nonpersonal but nonetheless subject to their personal wills.
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The Paradise Trinity is real. It exists as the Deity union of Father, Son, and
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Spirit; yet the Father, the Son, or the Spirit, or any two of them, can
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function in relation to this selfsame Paradise Trinity. The Father, Son, and
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Spirit can collaborate in a non-Trinity manner, but not as three Deities. As
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persons they can collaborate as they choose, but that is not the Trinity.
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Ever remember that what the Infinite Spirit does is the function of the
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Conjoint Actor. Both the Father and the Son are functioning in and through and
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as him. But it would be futile to attempt to elucidate the Trinity mystery:
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three as one and in one, and one as two and acting for two.
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The Trinity is so related to total universe affairs that it must be reckoned
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with in our attempts to explain the totality of any isolated cosmic event or
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personality relationship. The Trinity functions on all levels of the cosmos,
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and mortal man is
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top of page - 113
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limited to the finite level; therefore must man be content with a finite
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concept of the Trinity as the Trinity.
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As a mortal in the flesh you should view the Trinity in accordance with your
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individual enlightenment and in harmony with the reactions of your mind and
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soul. You can know very little of the absoluteness of the Trinity, but as you
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ascend Paradiseward, you will many times experience astonishment at successive
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revelations and unexpected discoveries of Trinity supremacy and ultimacy, if
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not of absoluteness.
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5. FUNCTIONS OF THE TRINITY
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The personal Deities have attributes, but it is hardly consistent to speak of
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the Trinity as having attributes. This association of divine beings may more
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properly be regarded as having functions, such as justice administration,
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totality attitudes, co-ordinate action, and cosmic overcontrol. These functions
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are actively supreme, ultimate, and (within the limits of Deity) absolute as
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far as all living realities of personality value are concerned.
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The functions of the Paradise Trinity are not simply the sum of the Father's
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apparent endowment of divinity plus those specialized attributes that are
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unique in the personal existence of the Son and the Spirit. The Trinity
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association of the three Paradise Deities results in the evolution,
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eventuation, and deitization of new meanings, values, powers, and capacities
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for universal revelation, action, and administration. Living associations,
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human families, social groups, or the Paradise Trinity are not augmented by
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mere arithmetical summation. The group potential is always far in excess of the
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simple sum of the attributes of the component individuals.
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The Trinity maintains a unique attitude as the Trinity towards the entire
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universe of the past, present, and future. And the functions of the Trinity can
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best be considered in relation to the universe attitudes of the Trinity. Such
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attitudes are simultaneous and may be multiple concerning any isolated
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situation or event:
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1. Attitude toward the Finite. The maximum self-limitation of the Trinity is
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its attitude toward the finite. The Trinity is not a person, nor is the Supreme
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Being an exclusive personalization of the Trinity, but the Supreme is the
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nearest approach to a power-personality focalization of the Trinity which can
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be comprehended by finite creatures. Hence the Trinity in relation to the
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finite is sometimes spoken of as the Trinity of Supremacy.
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2. Attitude toward the Absonite. The Paradise Trinity has regard for those
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levels of existence which are more than finite but less than absolute, and this
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relationship is sometimes denominated the Trinity of Ultimacy. Neither the
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Ultimate nor the Supreme are wholly representative of the Paradise Trinity, but
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in a qualified sense and to their respective levels, each seems to represent
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the Trinity during the prepersonal eras of experiential-power development.
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3. The Absolute Attitude of the Paradise Trinity is in relation to absolute
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existences and culminates in the action of total Deity.
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The Trinity Infinite involves the co-ordinate action of all triunity
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relationships of the First Source and Center--undeified as well as deified--and
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hence is very difficult for personalities to grasp. In the contemplation of the
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Trinity as infinite, do not ignore the seven triunities; thereby certain
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difficulties of understanding may be avoided, and certain paradoxes may be
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partially resolved.
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top of page - 114
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But I do not command language which would enable me to convey to the limited
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human mind the full truth and the eternal significance of the Paradise Trinity
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and the nature of the never-ending interassociation of the three beings of
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infinite perfection.
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6. THE STATIONARY SONS OF THE TRINITY
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All law takes origin in the First Source and Center; he is law. The
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administration of spiritual law inheres in the Second Source and Center. The
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revelation of law, the promulgation and interpretation of the divine statutes,
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is the function of the Third Source and Center. The application of law,
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justice, falls within the province of the Paradise Trinity and is carried out
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by certain Sons of the Trinity.
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Justice is inherent in the universal sovereignty of the Paradise Trinity, but
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goodness, mercy, and truth are the universe ministry of the divine
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personalities, whose Deity union constitutes the Trinity. Justice is not the
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attitude of the Father, the Son, or the Spirit. Justice is the Trinity attitude
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of these personalities of love, mercy, and ministry. No one of the Paradise
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Deities fosters the administration of justice. Justice is never a personal
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attitude; it is always a plural function.
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Evidence, the basis of fairness (justice in harmony with mercy), is supplied by
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the personalities of the Third Source and Center, the conjoint representative
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of the Father and the Son to all realms and to the minds of the intelligent
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beings of all creation.
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Judgment, the final application of justice in accordance with the evidence
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submitted by the personalities of the Infinite Spirit, is the work of the
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Stationary Sons of the Trinity, beings partaking of the Trinity nature of the
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united Father, Son, and Spirit.
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This group of Trinity Sons embraces the following personalities:
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1. Trinitized Secrets of Supremacy.
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2. Eternals of Days.
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3. Ancients of Days.
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4. Perfections of Days.
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5. Recents of Days.
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6. Unions of Days.
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7. Faithfuls of Days.
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8. Perfectors of Wisdom.
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9. Divine Counselors.
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10. Universal Censors.
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We are the children of the three Paradise Deities functioning as the Trinity,
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for I chance to belong to the tenth order of this group, the Universal Censors.
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These orders are not representative of the attitude of the Trinity in a
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universal sense; they represent this collective attitude of Deity only in the
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domains of executive judgment--justice. They were specifically designed by the
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Trinity for the precise work to which they are assigned, and they represent the
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Trinity only in those functions for which they were personalized.
|
||
|
||
top of page - 115
|
||
|
||
The Ancients of Days and their Trinity-origin associates mete out the just
|
||
judgment of supreme fairness to the seven superuniverses. In the central
|
||
universe such functions exist in theory only; there fairness is self-evident in
|
||
perfection, and Havona perfection precludes all possibility of disharmony.
|
||
|
||
Justice is the collective thought of righteousness; mercy is its personal
|
||
expression. Mercy is the attitude of love; precision characterizes the
|
||
operation of law; divine judgment is the soul of fairness, ever conforming to
|
||
the justice of the Trinity, ever fulfilling the divine love of God. When fully
|
||
perceived and completely understood, the righteous justice of the Trinity and
|
||
the merciful love of the Universal Father are coincident. But man has no such
|
||
full understanding of divine justice. Thus in the Trinity, as man would view
|
||
it, the personalities of Father, Son, and Spirit are adjusted to co-ordinate
|
||
ministry of love and law in the experiential universes of time.
|
||
|
||
7. THE OVERCONTROL OF SUPREMACY
|
||
|
||
The First, Second, and Third Persons of Deity are equal to each other, and they
|
||
are one. "The Lord our God is one God." There is perfection of purpose and
|
||
oneness of execution in the divine Trinity of eternal Deities. The Father, the
|
||
Son, and the Conjoint Actor are truly and divinely one. Of a truth it is
|
||
written: "I am the first, and I am the last, and beside me there is no God."
|
||
|
||
As things appear to the mortal on the finite level, the Paradise Trinity, like
|
||
the Supreme Being, is concerned only with the total--total planet, total
|
||
universe, total superuniverse, total grand universe. This totality attitude
|
||
exists because the Trinity is the total of Deity and for many other reasons.
|
||
|
||
The Supreme Being is something less and something other than the Trinity
|
||
functioning in the finite universes; but within certain limits and during the
|
||
present era of incomplete power-personalization, this evolutionary Deity does
|
||
appear to reflect the attitude of the Trinity of Supremacy. The Father, Son,
|
||
and Spirit do not personally function with the Supreme Being, but during the
|
||
present universe age they collaborate with him as the Trinity. We understand
|
||
that they sustain a similar relationship to the Ultimate. We often conjecture
|
||
as to what will be the personal relationship between the Paradise Deities and
|
||
God the Supreme when he has finally evolved, but we do not really know.
|
||
|
||
We do not find the overcontrol of Supremacy to be wholly predictable.
|
||
Furthermore, this unpredictability appears to be characterized by a certain
|
||
developmental incompleteness, undoubtedly an earmark of the incompleteness of
|
||
the Supreme and of the incompleteness of finite reaction to the Paradise
|
||
Trinity.
|
||
|
||
The mortal mind can immediately think of a thousand and one
|
||
things--catastrophic physical events, appalling accidents, horrific disasters,
|
||
painful illnesses, and world-wide scourges--and ask whether such visitations
|
||
are correlated in the unknown maneuvering of this probable functioning of the
|
||
Supreme Being. Frankly, we do not know; we are not really sure. But we do
|
||
observe that, as time passes, all these difficult and more or less mysterious
|
||
situations always work out for the welfare and progress of the universes. It
|
||
may be that the circumstances of existence and the inexplicable vicissitudes of
|
||
living are all interwoven into a meaningful pattern of high value by the
|
||
function of the Supreme and the overcontrol of the Trinity.
|
||
|
||
top of page - 116
|
||
|
||
As a son of God you can discern the personal attitude of love in all the acts
|
||
of God the Father. But you will not always be able to understand how many of
|
||
the universe acts of the Paradise Trinity redound to the good of the individual
|
||
mortal on the evolutionary worlds of space. In the progress of eternity the
|
||
acts of the Trinity will be revealed as altogether meaningful and considerate,
|
||
but they do not always so appear to the creatures of time.
|
||
|
||
8. THE TRINITY BEYOND THE FINITE
|
||
|
||
Many truths and facts pertaining to the Paradise Trinity can only be even
|
||
partially comprehended by recognizing a function that transcends the finite.
|
||
|
||
It would be inadvisable to discuss the functions of the Trinity of Ultimacy,
|
||
but it may be disclosed that God the Ultimate is the Trinity manifestation
|
||
comprehended by the Transcendentalers. We are inclined to the belief that the
|
||
unification of the master universe is the eventuating act of the Ultimate and
|
||
is probably reflective of certain, but not all, phases of the absonite
|
||
overcontrol of the Paradise Trinity. The Ultimate is a qualified manifestation
|
||
of the Trinity in relation to the absonite only in the sense that the Supreme
|
||
thus partially represents the Trinity in relation to the finite.
|
||
|
||
The Universal Father, the Eternal Son, and the Infinite Spirit are, in a
|
||
certain sense, the constituent personalities of total Deity. Their union in the
|
||
Paradise Trinity and the absolute function of the Trinity equivalate to the
|
||
function of total Deity. And such completion of Deity transcends both the
|
||
finite and the absonite.
|
||
|
||
While no single person of the Paradise Deities actually fills all Deity
|
||
potential, collectively all three do. Three infinite persons seem to be the
|
||
minimum number of beings required to activate the prepersonal and existential
|
||
potential of total Deity--the Deity Absolute.
|
||
|
||
We know the Universal Father, the Eternal Son, and the Infinite Spirit as
|
||
persons, but I do not personally know the Deity Absolute. I love and worship
|
||
God the Father; I respect and honor the Deity Absolute.
|
||
|
||
I once sojourned in a universe where a certain group of beings taught that the
|
||
finaliters, in eternity, were eventually to become the children of the Deity
|
||
Absolute. But I am unwilling to accept this solution of the mystery which
|
||
enshrouds the future of the finaliters.
|
||
|
||
The Corps of the Finality embrace, among others, those mortals of time and
|
||
space who have attained perfection in all that pertains to the will of God. As
|
||
creatures and within the limits of creature capacity they fully and truly know
|
||
God. Having thus found God as the Father of all creatures, these finaliters
|
||
must sometime begin the quest for the superfinite Father. But this quest
|
||
involves a grasp of the absonite nature of the ultimate attributes and
|
||
character of the Paradise Father. Eternity will disclose whether such an
|
||
attainment is possible, but we are convinced, even if the finaliters do grasp
|
||
this ultimate of divinity, they will probably be unable to attain the
|
||
superultimate levels of absolute Deity.
|
||
|
||
It may be possible that the finaliters will partially attain the Deity
|
||
Absolute, but even if they should, still in the eternity of eternities the
|
||
problem of the Universal Absolute will continue to intrigue, mystify, baffle,
|
||
and challenge the ascending and progressing finaliters, for we perceive that
|
||
the unfathomability of
|
||
|
||
top of page - 117
|
||
|
||
the cosmic relationships of the Universal Absolute will tend to grow in
|
||
proportions as the material universes and their spiritual administration
|
||
continue to expand.
|
||
|
||
Only infinity can disclose the Father-Infinite.
|
||
|
||
[Sponsored by a Universal Censor acting by authority from the Ancients of Days
|
||
resident on Uversa.]
|
||
|
||
top of page - 118
|
||
|
||
--------------------------------------------------------------------------------
|
||
Subjects Archive The Urantia Book Urantia Book PART I: The Central and Super
|
||
Universes : The Universal Father The Nature Of God The Attributes Of God God's
|
||
Relation To The Universe God's Relation To The Individual The Eternal Son
|
||
Relation Of The Eternal Son To The Universe The Infinite Spirit Relation Of The
|
||
Infinite Spirit To The Universe The Paradise Trinity The Eternal Isle Of
|
||
Paradise The Universe Of Universes The Sacred Spheres Of Paradise The Central
|
||
And Divine Universe The Seven Superuniverses The Seven Master Spirits The Seven
|
||
Supreme Spirit Groups The Supreme Trinity Personalities The Co-ordinate
|
||
Trinity-origin Beings The Paradise Sons Of God The Paradise Creator Sons The
|
||
Trinitized Sons Of God The Solitary Messengers Higher Personalities Of The
|
||
Infinite Spirit The Messenger Hosts Of Space Ministering Spirits Of The Central
|
||
Universe Ministry Of The Primary Supernaphim Ministering Spirits Of The
|
||
Superuniverses The Universe Power Directors Personalities Of The Grand Universe
|
||
The Corps Of The Finality
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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<EFBFBD> // <20> <20> <20> <20> <20>
|
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<EFBFBD> Relation Of <20> The Eternal <20> Urantia Book <20> Search <20> SiteMap! <20>
|
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//
|
||
|
||
--------------------------------------------------------------------------------
|
||
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<EFBFBD> <20> <20> <20> <20> <20> <20> SPIRITWEB ORG (info@spiritweb.org), <20> <20>
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