Father I love you. Test

Being perfect. 

The Bible and perfection.
Dearest Brother and Sister in the Lord, the Bible (at least 99 times) asks you and me, spirits that we are, (spirits made in God’s image and likeness) to be perfect. Our blessed Savior asks us, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”[1] The following are from the gospels alone.-

Jesus said unto him,

“If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.” [2]

“The disciple is not above his master: but every one that is perfect shall be as his master.”[3]

“I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.” [4]

Perfect love.

Loving Father, how can I (my spirit) possibly be perfect love if I do not live with you as your child? Where else am I to learn what love is and how to love, for you alone Father are Love. This is why your Son came, to reveal you and your love for us. Do I really want your will to be my will? Do I really want your love to be my love?

One year we were preparing Christmas dinner for Florence's mother (91 years young) and her four sisters. Mother Blais has a Brother 90 years of age (a former missionary who spent 50+ years in Africa caring for lepers). It was unthinkable that (what may very well be our last Christmas together) he would be alone in the nursing home while we would relish the joy of a family dinner on Christmas day. I telephoned and he gladly accepted to join us. Florence and I spent the day preparing for the event.

Late in the afternoon, I drove to the nursing home to pick him up, and that is when it happened. While driving, I was thinking, here it is Christmas day, and I have not done one thing for myself. I have not stopped all day. Then I heard a voice, as clear as if there was a passenger sitting next to me, "Raymond, this is what God does all the time, caring for others."

Next, I found myself asking,

“Do I really want to be God's child?”

“Do I really want to be like Him? Do I want to spend all of my time, my whole life, caring for others, loving others like God does?”

“Do I want to be perfect as my Father is perfect?”

WOW! WOW! WOW!" I was now face to face with THE question.

At that moment, I realized my dearest Florence really was God's child. She never lives for herself. She is always genuinely and happily concerned for the welfare and happiness of others, especially me. Now, it is time to be honest with God and with myself. Do I really want to be my Father’s son, loving and caring for others like he does? Like Jesus does? Like the Holy Spirit does? Like Florence does? Do I? Father, how can I be Holy and perfect if I am not a channel for your Love? How can you be present in this world, if your own children are not channels for your Love?

We (spirits made in God’s image and likeness) are not just anybody. We are God’s Children, and, our Love must be our Father’s Love.  Our love must be perfect. “Be ye perfect, as your heavenly Father is perfect.” [5]

My triune makeup.

Loving Father, as a spirit incarnate do I have a triune makeup? I feel that I do Father, since I can certainly:

(1) will something, and

(2) speak of it, and

(3) do it.

Like you my Father, I can will, then I can verbalize my will in my word like Jesus verbalizes your will in his word, and then I can actualize my will and my word, like the Holy Spirit actualizes your will and Jesus’ word. In addition, loving Father, if I do all these things in union with your will, I can truly be your child, in your image and likeness, will, word and action. Father, being in your image, my spirit has a triune composition of separate, distinct and unique expressions but they all have one and the same nature, Me, a spirit in your image and likeness. You and I have a will, a word and the power to act. My word knows my will fully and completely. My will knows my word fully and completely. I have the power to realize my will and my word and in union with them, to act on their behalf. These three are attributes of my spirit and not of my body. Our one and only God is a will, a word and a spirit, yet one God. I (being made in your image and likeness with a will, with a word and with power) am one Raymond.

Loving Father, beloved Son and Lord Holy Spirit, if this is so, how do I go about living in your image and likeness since I am created in your image and likeness? It can only be when, in Christ Jesus, I become like you, perfect in all things.

“Be ye perfect, as your heavenly Father is perfect.” [6]

My will, my word and my actions.

Loving Father, how can I be holy and perfect if my will is not united with your will? Loving Father, how can I be holy and perfect if my word is not in Love with Jesus, your Word? Loving Father, how can I be holy and perfect if I am not one with the Holy Spirit? All these and more Father, are attributes of my immortal spirit which you have made in your image and your likeness, to do your will, to speak your word and to act with your hand.

            Father, why do I sin?

            "Loving Father, you have given me a will by which I can will to love, and You have given me a word by which I can speak love and hands by which I can make love manifest.

            So Father, why do I sin?

            What is there in my spirit that chooses to sin?

            Why does my spirit love things more than you?

            Why do I prefer myself to You?”

            Why do I do evil?

            Here is what Brother Aurelius says about the source of Evil. First he talks about the good and bad angels, then about us. He tells us what the cause of the blessedness of the good angels is, and what the cause of misery of the wicked (angels) is.

            “Brother Aurelius, I am happy you told us about blessedness and sin, by reference to the angels. Now that I know I can be without my body, I can easily relate to angels who have no bodies. I can now more readily understand that it is my will that sins. Once I knew this because this is what I was told, but now I know it is true because I experienced it. But Brother Aurelius, why do I sin? Body or no body, what is there in me that can choose sin?”

            -Brother Raymond, may our readers read this slowly and fully understand the message I want to share with you and with them.-

            “The true cause of the blessedness of the good angels is found to be this, that they cleave to Him (God) who supremely is. And if we ask the cause of the misery of the bad, (angels) it occurs to us, and not unreasonably, that they are miserable because they have forsaken Him who supremely is, and have turned to themselves who have no such essence. And this vice, what else is it called than pride? For pride is the beginning of sin. They (the bad angels) were unwilling, then, to preserve their strength for God: and as adherence to God was the condition of their enjoying an ampler being, they diminished it by preferring themselves to Him. This was the first defect, and the first impoverishment, and the first flaw of their nature, which was created, not indeed supremely existent, but finding its blessedness in the enjoyment of the Supreme Being; whilst by abandoning Him it should become, not indeed no nature at all, but a nature with a less ample existence, and therefore wretched. (Italics, underline and brackets for emphasis, are the author’s.)

            If the further question were asked, What was the efficient cause of their evil will? There is none. For what is it which makes the will bad, when it is the will itself which makes the action bad? And consequently the bad will is the cause of the bad action, but nothing is the efficient cause of the bad will. For if anything is the cause, this thing either has or has not a will. If it has, the will is either good or bad. If good, who is so left to himself as to say that a good will makes a will bad? For in this case a good will would be the cause of sin; a most absurd supposition.

            On the other hand, if this hypothetical thing has a bad will, I wish to know what made it so; and that we may not go on forever.

            I ask at once, what made the first evil will bad? For that is not the first which was itself corrupted by an evil will, but that is the first which was made evil by no other will. For if it were preceded by that which made it evil, that will was first which made the other evil. But if it is replied, ‘Nothing made it evil; it always was evil,’ I ask if it has been existing in some nature. For if not, then it did not exist at all; and if it did exist in some nature, then it vitiated and corrupted it, and injured it, and consequently deprived it of good. And therefore the evil will could not exist in an evil nature, but in a nature at once good and mutable, which this vice could injure. For if it did no injury, it was no vice; and consequently the will in which it was, could not be called evil. But if it did injury, it did it by taking away or diminishing good. And therefore there could not be from eternity, as was suggested, an evil will in that thing in which there had been previously a natural good, which the evil will was able to diminish by corrupting it. If, then, it was not from eternity, who, I ask, made it?

            The only thing that can be suggested in reply is, that something which itself had no will, made the will evil. I ask, then, whether this thing was superior, inferior, or equal to it?

            If superior, then it is better. How, then, has it no will, and not rather a good will? The same reasoning applies if it was equal; for so long as two things have equally a good will, the one cannot produce in the other an evil will.

            Then remains the supposition that that which corrupted the will of the angelic nature which first sinned, was itself an inferior thing without a will. But that thing, be it of the lowest and most earthly kind, is certainly itself good, since it is a nature and being, with a form and rank of its own in its own kind and order. How, then, can a good thing be the efficient cause of an evil will? How, I say, can good be the cause of evil?

            For when the will abandons what is above itself, (God) and turns to what is lower, (things created from nothing) it becomes evil not because that is evil to which it turns, but because the turning itself is wicked. Therefore it is not an inferior thing which has made the will evil, but it is itself (the will) which has become so by wickedly and inordinately desiring an inferior thing.[7]” (Bracketed words and underline are the author’s.)

            Evil has no efficient cause.

            “Brother Aurelius, why do I think bad things? Why do I do bad things? What makes me do things that were never taught to me by our heavenly Father or my dear Lord? What causes me to do these things?”

            -Brother Raymond,-

            “Let no one, therefore, look for an efficient cause of the evil will; for it is not efficient, but deficient, as the will itself is not an effecting of something, but a defect. For defection from that which supremely is (God) to that which has less of being (Me or anything else created from nothing. this is to begin to have an evil will.”[8]

            “Brother Aurelius, what causes me to be so perverse? Why do I eat too much? Why do I watch too much television? Why do I work so much? Why do I live with God in the background instead of the foreground? Is my spirit surrendering to my will? To my flesh?”

            -No Brother Raymond. You cannot say,- “The flesh is the cause of all vices and ill conduct, inasmuch as the soul lives wickedly only because it is moved by the flesh, it is certain he has not carefully considered the whole nature of man. For "the corruptible body, indeed, weigheth down the soul." (Wisdom 9:15) Whence, too, the apostle, speaking of this corruptible body, of which he had shortly before said, ‘though our outward man perish,’(2 Corinthians 4:16) says, ‘We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up in life.’ (2 Corinthians 5:1-4)

            We are then burdened with this corruptible body; but knowing that the cause of this burdensomeness is not the nature and substance of the body, but its corruption, we do not desire to be deprived of the body, but to be clothed with its immortality. For then, also, there will be a body, but it shall no longer be a burden, being no longer corruptible. At present then, ‘the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth upon many things,’ nevertheless they are in error who suppose that all the evils of the soul proceed from the body.

            Virgil, indeed, seems to express the sentiments of Plato in the beautiful lines, where he says,

            "A fiery strength inspires their lives,

            An essence that from heaven derives,

            Though clogged in part by limbs of clay

            And the dull 'vesture of decay;'"(Aen. 6,73 off.)

            but though he goes on to mention the four most common mental emotions, desire, fear, joy, sorrow, with the intention of showing that the body is the origin of all sins and vices, saying, 

            "Hence wild desires and grovelling fears,

            And human laughter, human tears,

            Immured in dungeon-seeming nights

            They look abroad, yet see no light,"(2)

            yet we believe quite otherwise. For the corruption of the body, which weighs down the soul, is not the cause but the punishment of the first sin; and it was not the corruptible flesh that made the soul sinful, but the sinful soul that made the flesh corruptible.

            And though from this corruption of the flesh there arise certain incitements to vice, and indeed vicious desires, yet we must not attribute to the flesh all the vices of a wicked life, in case we thereby clear the devil of all these, for he has no flesh. For though we cannot call the devil a fornicator or drunkard, or ascribe to him any sensual indulgence (though he is the secret instigator and prompter of those who sin in these ways) yet he is exceedingly proud and envious. And this viciousness has so possessed him, that on account of it he is reserved in chains of darkness to everlasting punishment.

            Now these vices, which have dominion over the devil, the apostle attributes to the flesh, which certainly the devil has not. For he says ‘hatred, variance emulations, strife, envying’ are the works of the flesh; (Gal. 5, 19 ff) and of all these evils pride is the origin and head, and it rules in the devil though he has no flesh. For who shows more hatred to the saints? who is more at variance with them? who more envious, bitter, and jealous? And since he exhibits all these works, though he has no flesh, how are they works of the flesh, unless because they are the works of man, who is, as I said, spoken of under the name of flesh? For it is not by having flesh, which the devil has not, but by living according to himself, that is, according to man, that man became like the devil. For the devil too, wished to live according to himself when he did not abide in the truth; so that when he lied, this was not of God, but of himself, who is not only a liar, but the father of lies, (John 8:44) he being the first who lied, and the originator of lying as of sin[9]” (Underline is the author’s.)

            “Thank you Brother Aurelius, this has been a real eye opener on me and my choices.

            Humility, master key to every door in the Kingdom of God.

If Jesus teaches us anything, he tells us time and time again, He came to do his Father’s will, not his will. To be God’s child, I must be one in our dear Lord’s Sonship. What Child could have a more loving Brother than we have? For this to take place, it is essential that we lovingly follow Jesus’ counsels, “Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.[10]” and,

“But he that is greatest among you shall be your servant.[11]”

Father, to live as your children in your Royal Household (The Body of Christ, the Church, the New Jerusalem), your Kingdom requires that one have an appropriate comportment; one must behave accordingly. Contrary to Satan, like our Savior and our King, I must be humble. Jesus, our dear Lord, by his lifelong example, teaches us the importance and the need for humility. No one can live in the Body of Christ who does not share in our King’s humility before God and man. Surely it is far easier for the creature to stand before his Creator, with a humble heart. Surely it is far more difficult for the creature to stand before his Creator with a heart full of vainglory.

Throughout her life, our blessed Mother Mary had a heart filled with cognition, total awareness of God’s Love for her, and an appreciation of his blessings that completely immersed her in humility. Throughout her life, Mary’s heart was overflowing with a holy humility.

A humble spirit sets the stage for all the other dispositions to be God’s Child.

A humble spirit is in focus, has a right intention, and never tries to deceive or use God or others.

A humble spirit receives the sacraments to receive God's gifts, knowing their significance, and is ready to do what God asks.

A humble spirit keeps ones faith pure, since humility is the only way we can see reality. Our dear Lord gives a humble heart  the capacity to see, to know and to believe in Him, the Truth. Pride sees only illusions.

The humble spirit remains hopeful on the Creator's mercy, while the proud heart has a false sense of security and independence.

The humble spirit is constantly reaching out for Christ's salvific hand.

The humble spirit is docile to God's will.

The humble spirit has a simple, pure obedience that flows from the love of a Child to his or her Father.

The humble soul is happy and delighted to embrace God's bounteous will as his or her standard of life.

Sanctifying grace can only be given to a spirit that is humble enough to receive it. A humble spirit is disposed to remove all obstacles to its reception.

A humble spirit embraces participation in worship and ritual, recognizes the need for religious reverence, and recognizes God as God.

The humble spirit is disposed to glorify God in all things.

A humble spirit is disposed to fulfill sacramental obligations.

The humble spirit says, “thank you,” in words and in deeds. We can easily identify the humble spirit by its transparency.

The humble spirit is always in a spirit of sacramental encounter with Christ.

The humble spirit is a peaceful spirit.

Loving father, help me to cleave to you, to receive your holy blessings, help me to wear your royal garments, your precious jewel and heavenly treasures, with a humble and grateful heart.

Father, help me to be your Child in Christ Jesus, my Savior and my King. Father, help me to be humble.

            Can we sin after our death?

            “Brother Aurelius, can I sin after death?” What a terrifying thought, the possibility of sinning after the death of our body. If we retain our will after death (and we do) and if our will is a free will given to us by God (which he did) and if the angels were able to turn away from God using their own free will (which they did) then it would appear we can most assuredly still sin in God’s presence. But what could I possibly wish for after death, except to cleave to my Creator, my blessed Brother and the Lord Holy Spirit, to love our Mother Mary, and to praise and glorify God for being among his blessed.

            It is crucial that while we are still on this earthly pilgrimage, we develop such a love for God and a horror for offending Him by sin, that we never sin again either in this world or in the next.

            -Brother Raymond, the answer is no, you will not be able to sin after death. Let us look at a text from St. Paul.[12]-

            “To understand what the apostle means when he says that we shall all come to a perfect man, we must consider the connection of the whole passage, which runs thus: ‘He that descended is the same also that ascended up far above all heavens, that he might fill all things. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come to the unity of the faith and knowledge of the Son of God, to a perfect man, to the measure of the age of the fullness of Christ: that we henceforth be no more children, tossed and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but, speaking the truth in love, may grow up in Him in all things, which is the Head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.(5) Behold what the perfect man is the head and the body, which is made up of all the members, which in their own time shall be perfected.’

            But new additions are daily being made to this body while, the Church is being built up, to which it is said, "Ye are the body of Christ and his members;"(6) and again, ‘For his body's sake,’ he says, ‘which is the Church;’(7) and again, ‘We being many are one head, one body.’(8) It is of the edification of this body that it is here, too, said, ‘For the perfecting of the saints, for the work of the ministry, for the edification of the body of Christ;’ and then that passage of which we are now speaking is added, ‘Till we all come to the unity of the faith and knowledge of the Son of God, to a perfect man, to the measure of the age of the fullness of Christ,’ and so on. And he shows of what body we are to understand this to be the measure, when he says, ‘That we may grow up into Him in all things, which is the Head, even Christ: from whom the whole body filly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part.’

            As, therefore, there is a measure of every part, so there is a measure of the fullness of the whole body, which is made up of all its parts, and it is of this measure it is said, "To the measure of the age of the fullness of Christ." This fullness he spoke of also in the place where he says of Christ, ‘And gave Him to be the Head over all things to the Church, (1) which is his body, the fullness of Him that filleth all in all.' (2) But even if this should be referred to the form in which each one shall rise, what should hinder us from applying to the woman what is expressly said of the man, understanding both sexes to be included under the general term ‘man?’ For certainly in the saying, ‘Blessed is he who feareth the Lord,’ (3) women also who fear the Lord are included.[13]”

            So, I will not be able to sin in Heaven, because I will be in the fullness of the Body of Christ. But, here on this earth, I am also a member of the Body of Christ, his blessed Church, and the New Jerusalem. Are my priorities God's priorities? Are they my priorities? Are they Satan's priorities?

            The Three Spirits.[14]

           How we use our will here and now on this earth, will determine our lot in time and in eternity We will now look at three spirits (three wills) and the three different ways they have chosen to live on this earth. Each and one of us is spiritual, you and I are forcibly spiritual for we are made in the image and likeness of God who is Spirit and Truth. We cannot do anything outside of our spirituality, but which spirit are you? Here are three different spirit orientations by which one can choose to live, only the first one “worships and ministers to the Father in spirit and truth” [15] The other two are lives lived in blasphemy.[16] Which is yours?

            Spirit number one, the Monarch in the Kingdom of God.

            This spirit is united to God’s will. This spirit (like the angels) loves God and cleaves to Him. This spirit’s vocation, it to bring God’s goodness to the other. God’s goodness in him, reveals how the other is welcomed, is loved, is fed, is dressed, is housed, is healed, is educated, is helped to grow, and is encouraged to blossom and attain his or her full potential. We will name this person, this spirit, the Monarch. This spirit lives and governs with God in the Kingdom of God.  The Monarch not only gives to others, but also gives lovingly. In the Kingdom of God, words from the Monarch’s mouth breathe God’s life and God’s creativity into the other.

            Spirit number two, the Ruler in the Kingdom of Man.

            This spirit is focused on one thing and one thing only, his or her project. That is why he or she is called, the Ruler. They take everything from God (and from anyone else) and use it/them for their project(s). Their projects are their priorities and not our heavenly Father’s. The spirits in this Kingdom, try to live on the edge and at the same time remain respectable in front of God. In fact, these spirits have left their heavenly Father's home and are headed for the Kingdom of Satan.  “He who is not with me is against me, and he who does not gather with me scatters.” [17]

            Spirit number three, the Devourer in the Kingdom of Satan.

            In the Kingdom of God, Love died to self to better serve others; but in the Kingdom of Satan, others will die to satisfy the appetites of the Devourer. In the Kingdom of God, the Monarch was concerned for the health, welfare and happiness of the other. In the Kingdom of Man, the spirit’s concern was for his/her project. In the Kingdom of Satan, the spirit is focused on one thing only, SELF! ME! In the Kingdom of Satan, the spirit has now become the Devourer.

            So, “What is my first preoccupation? My Father’s will? My project? Me?”

            Each one of us is spiritual. We can’t help it. It is our nature and how we were created. The question is:

            “Is our spirit one with the Holy Spirit, one of a child in the Kingdom of God? Or is our spirit one with the Ruler, one of a slave driver in the material world? Or is our spirit one with Satan, one with the Devourer in the Kingdom of Darkness, using everyone and everything for his/her own pleasure and satisfaction, regardless of the cost? Is our spirit a combination of these, now this one, now that one?”