These are, of course, addressed to all people who walk the path with Jesus Christ.
Dear brothers and sisters, in Jesus’ presence I feel warmth and light in my chest; in my heart I sense the source of life, immortality comes over me, along with absolute security, so that there is nothing that can disturb me or make me afraid.
When I receive messages from the Spirit or the Father speaks within me, I feel the living Word in my heart, revealing itself in love and truthfulness and then manifesting through me in the world of appearance and death.
In everyday life I am often permitted to experience that everything is love. The bonds of earthly attachments loosen and set me free. The dividing wall that separates the soul from spiritual inbirth is already transparent, and I feel what it means to be absorbed into the Spirit of God. I see my future in the service of our heavenly Father and the world’s future in the light of truth, and I see that everything is good and will be good.
Then times come again when the Spirit withdraws and I am not near Jesus and therefore find no love within me. Then the world seizes me; the chains of earthly desires encircle my soul and bind it to the death of matter.
In these moments doubts about my calling come upon me, and I am often overcome by sadness and oppressive darkness. If the doubts gain the upper hand, I say to Jesus: “If I am one who has gone astray, if I am not acting in Your sense, then take this body from me.” And then I truly mean it. For I would rather die than presume to be a prophet if I am not one from God. At times I then perceive that brothers and sisters in heaven are praying for me, and that strengthens me again.
This back and forth, this rising and falling, is still necessary for the time being because of hidden disorders within the soul, and as a child of God one may also see it in this way. Through it, hardened soul-substance is loosened; in the storms of the soul the longing for truth and love is fanned ever more strongly; fallen fragments of consciousness break loose from the abysses of the soul and thus become visible and tangible, so that they can be offered to Jesus Christ for final redemption.
All children of God are in this rising and falling—to a greater or lesser degree. Each is in his entirely individual time of ripening and world of knowledge, always according to the structure of the soul, earthly conditioning and constitution, as well as spiritual constraint, origin, and calling.
This is necessary until humility has reached its degree of maturity, until the space exists in the soul for the Spirit of God, already hovering within us over the waters of our new world becoming, to say: “Let there be light!” And there will be light; the light of the love of our hearts will soon shine in our newborn souls and over the new Earth through and in Jesus Christ. Amen.
* * *
Dear brother, dear sister, what is your true longing? Can you imagine eternal life without Jesus Christ… without being at His side now and in eternity? For most of us it is unimaginable. Therefore we give Him our life now.
With what merits will we then one day stand before Him? What merits does a Christian have? In truth there are none, for God does all that is good and man does all that is bad. And yet our works follow us, the good as well as the bad. The good works are He Himself; He follows after us. That is, He fills us in and with His grace and gives us the result of His divine works in and through us. The bad works are we ourselves with the burden of our thoughts, with the failures of our souls committed in self-will and selfishness.
Thus one day—and already now—we stand naked before Jesus Christ, clothed only in the garment of His merciful love, and say: “Thank You, Father, that I am permitted to be nothing before You, so that You can be everything within me. I want only Your love; I want to love You forever, more and more, You my Jesus, my all in all!”
Can this be understood? Too extreme? Too far away? What dimension of faith do we choose? How far do our humility and love extend? As far as we are united with Jesus Christ in our hearts. His love is eternal and immortal, and we are permitted to be so with it and in it.
* * *
Dear brothers and sisters, the Bible says that our good and bad works follow us and that these form our dwelling place and our state in the great beyond.
So as Christians we will one day stand before God with the works of love we have done. But with what consciousness? Will we then think that we did this and that good thing, and also complied with His will of love, and that for this reason we may expect heaven? Will we then demand a certain spiritual-heavenly status above those who obviously did not act as well as we did?
Or do we possess the humility to say: “Dear Father, I acted lovingly solely for love’s sake and not for reward. Dear Father, everything good in and from me was done by You, and everything evil came from me. So I stand before You and ask for no heavenly reward; I want only You. I want to be with You, for You alone shall be my reward and the fulfillment of all my longing. Dear Father, I am not worthy that You should receive me, yet I ask You, be gracious to me, a poor sinner, and let me enter Your heart, for only with You and in You can and do I still want to live.”
Dear brothers and sisters, let us be completely honest: is there not within us a certain desire for privilege and a feeling of pride? When we have made unpleasant `sacrifices of love´, do we not secretly or covertly demand compensation for them, a just reward?
Where does this pride come from? Quite simply: if we perform our works of love with the intellect, or evaluate them chiefly with the intellect, it demands something in return. It cannot do otherwise, for it is bound to matter and therefore egocentric. But if, by contrast, we act for our Jesus in devoted and selfless love, fundamentally credit every loving action to Him, and thus live in the awareness that we are the arm and word of His love while He is the true actor and giver of all gifts, then we are and remain free of self-righteous selfhood demanding reward. Then Jesus acts in and through us; then He begins to live within us and we share in His divinity.
This is the inheritance of our heavenly Father; this is the resurrection of the flesh; this is true life in God. Then no need arises for man-made justice or self-righteousness, no arrogance and no looking down on people `who do not deserve what we deserve.´
Love should and must direct the intellect, must be lord over the intellect, which certainly has its rightful place, but not as lord of love—rather as its servant. In the same way we as children of God are to serve our Lord and God and Father and not exalt ourselves above Him in pride, otherwise we strip His love of its divinity and thereby ourselves as well.
Jesus says: “My little children, love and give solely for love’s sake; rejoice in the beauty of love—it is the good that divinizes you. But only if you distribute it selflessly will it fill you and glorify Me within you. Then you will enter My divine kingdom, which is My heart and is My very own dwelling place forever.”
* * *
Dear brothers and sisters, these years are special, for to the same degree that the worldly situation intensifies, spiritual transformation is also taking place in those who have opened themselves freely to the love of Jesus Christ. His Spirit is almost pressing into our souls; the blood of His mercy flows into our sins and offers itself without ceasing, compensates, encourages, blesses, joins, renews.
In this process children of God experience states of soul of a new and wonderful kind, previously unknown and unsuspected. But trials also come that demand a conscious and profound decision: a decision for life in Jesus Christ with all its consequences—or only half a decision, or even less.
If one remains in trust and walks this path consistently, the heavenly Father leads us deeper into His heart and fills us more and more with His spirit of love. Thus we proceed step by step into spiritual rapture, into spiritual rebirth.
Therefore every child of God should ask himself: “What does being a Christian truly mean to me? How far am I prepared to go? Am I really willing to sacrifice my old self for love? Is my love sufficient to give my life to Jesus Christ?
We came to this Earth for the fulfillment of these questions and demands. To enter already in this world into the spirit of the love of Jesus Christ is the meaning of our earthly existence. Everything else is subordinate to this and receives meaning only through it.
* * *
After Several Answers to Prayer Concerning Illness
Dear brothers and sisters, as can be seen, the `little flock´ has already received power in prayer. Belonging together in spirit and love creates a divine unity with Jesus in our midst. His presence in our hearts makes our faith alive and is the fulfillment of our longing. Faithfulness and trust are the instruments of the heart’s love for Jesus Christ. They lead us into the reality and vitality of true faith. Together with our heavenly Father we walk the path of truth and life full of joy and confidence. In joy and distress we stand together and stand up for one another, whether in prayer or in action.
Yes, we have awakened and arrived. Now it is a matter of laying aside the more or less remaining drowsiness and continually opening our hearts to Jesus Christ and keeping them open, so that He can permanently enter the free kingdom of our souls, the free love of our hearts.
Spiritual communities together form the body of Christ. We are one of them; yes, we are part of His heart. Through us and in us He enters this Earth to establish His kingdom—let us always be conscious of this. Serving Him is our first and most urgent task; it stands above our own earthly desires and needs. To do and be this is our calling and free destiny.
* * *
Dear brothers and sisters, our faith must be filled with love for Jesus Christ. We need trust in our faith; in this way we create spiritual reality within and around us, for our thoughts are already realities in the spiritual world. We bring them to life in the faith that we are true children of God, that our heavenly Father has called and appointed us in order to permeate us more and more with His Spirit.
Faith also means that our connection with Jesus Christ produces and constitutes the only true reality within us. In true faith all doubts concerning God’s presence within us dissolve.
I experience this as absolute certainty that my requests and thoughts reach Jesus’ heart. There is no longer any doubt. How do we come into this grace? Through faithfulness to God and unconditional trust in His omnipresent love.
Faithfulness means gradually letting go of everything that prevents the divine Spirit from filling the soul. This happens when one comes before Jesus Christ sincerely and in humility and asks Him for release from every burden, asks Him for the necessary light for true self-knowledge. This can also be a process of detachment—not everything at once, but little by little and decisively, though of course quickly is better.
This apparent sacrifice inevitably leads the human being into divine resurrection. Thus faith becomes certainty; thus the spark of the heart awakens and permeates the human being with Jesus’ presence. Then the connection from one’s own heart to Jesus’ heart becomes perceptible, this ray of love-light that warms the soul-heart; one feels a luminous warmth in the chest, a flowing of the Spirit from within outward, sometimes very intensely. This blissful feeling is the divine touch from heart to heart; it is the encounter between Father and child.
The Father says: “Have trust in your weak faith, and then I will strengthen it and fill it with certainty. Take these words of Mine as fact: I am within you and want to live within you. Read My words with your hearts and feel My presence as you do so. Grow strong in Me, My children; believe that I am with you every day.”
* * *
Dear brothers and sisters, many of us have more or less surrendered our lives to the heavenly Father. Yet some of us ask ourselves: “Why is the Father not already using me as His instrument? Why do I not recognize God’s plan for me? Why must I work at a job, in a profession, in which I must be entirely immersed in worldly things, which fills me with earthly ballast and draws me away from spiritual consciousness? Why am I ill even though I want to serve Him?”
Many of us ask these and similar questions. The reason for the uncertainty and the questions is lack of self-knowledge, mistrust and impatience, as well as lack of humility. Therefore we should first ask ourselves why we want to serve God. What is our motivation? The spirits separate already here. Do I give my life to divine loving care for this world, or chiefly to care for myself? Do I place God’s will inside my ego-will, or my ego-will inside God’s will? This is a very subtle process, and recognizing it is equally subtle.
First of all, it is important to know that the longing to serve Him is proof that His call of love has taken place in the soul, that He truly wants to call us into His service. Our wanting to serve God is therefore not self-will but God’s will. We may—indeed, we must—place faith in this longing, otherwise there is a danger that we will pass by a calling.
However, it is often the case that God’s call first enters our self-interest and self-will, because He calls us while we are in our worldly sleep and calls us out of it. It is therefore not uncommon for the call to become distorted within us because of a lack of humility: we integrate it into our ego instead of placing our selfishness into His word and allowing it/us thereby to be transformed as and into servants of His love. Our motivation, our destiny, then becomes self-centered; we use God for our own purposes and do not notice it. In this way we build a wall around ourselves and enclose Jesus Christ within it; or we nail Him to the cross of our self-will while at the same time demanding that He help us.
Dear brothers and sisters, that does not work. Jesus Christ is meant to rise within us, yet we hold Him fast in our own death—this is the sinful power of the children of God. But we also have the power to free Him from the cross so that He can rise within us and we then rise with Him to eternal life.
* * *
Dear brothers and sisters, among Christians it is not uncommon for Christian truth and standing up for it to be defended and proclaimed under the cloak of Christian righteousness and truthfulness, while in reality self-will and insistence on being right are the true motive. Yes, one wants to stand up for truth but in one’s zeal does not see that one is defending truth out of self-righteousness rather than proclaiming it for truth’s own sake. One uses spiritual knowledge acquired from reading to justify oneself and impose one’s own opinion—and thereby makes oneself an instrument of the lie. This is a very subtle process and difficult to see through, for nothing is more treacherous than stubborn self-deception and obstinacy.
This happens especially when spiritual ideas—that is, truth—are not the property of the heart but the activity of the intellect because they have been read. The person has then adopted another person’s concept and lives and works in that person’s sphere of consciousness, or else uses the word of God as a weapon for his own self-righteousness and self-display. In both cases he has realized no divine vitality within himself. That is what is called fanaticism.
If such error is pointed out to someone, offended pride is usually involved, for love has no room there; self-defense and insistence on being right need that space. In this way one can see clearly whose spirit a person is a child of. For service to God is indeed manifested in the unyielding spreading of recognized truth, but first and foremost through wisdom marked by understanding, patience, sensitivity, and selfless love of one’s neighbor in the service of our heavenly Father—not through blind radicalism.
Only the proclaimers of truth and judgment sent by God will and must speak plainly in public—unsparingly and unequivocally. Whoever is called to this knows it.
We all need divine light in this dark and antichristian time. We are all in the process of learning and becoming, and the effort of all of us should be to look at ourselves free of fear and thereby recognize wrong behavior and admit it to ourselves. But one can do this only if one does not cling to the letter of the god of one’s intellect but lives in the presence of the living God, Jesus Christ, within one’s own heart. Only in living knowledge of our heavenly Father, who is the life of the almighty Godhead, does every hardening and distortion of the soul break open, do all fanaticism and pride fall away, and only then does the human being find unity and freedom of spirit.
* * *
Dear brothers and sisters, we are in a spiritual state in which we firmly believe that with God all things are possible. We believe that God can do everything because all things are subject to Him in time and eternity. We consider every miracle possible and thus set no limits on God. But do we also have trust in Him that He truly works such miracles at our request? Do we truly believe that His power is revealed in us and through us? For only then does faith have reality and vitality.
Faith therefore needs trust. Trust and faith are inseparably connected. How, then, do I enter divine trust—the certainty that my request and my desire correspond to God’s will?
For this one must know God in His love-wisdom. How is that done? Our love for Jesus Christ brings about His experiential presence in our hearts. His recognized presence is the key to divine trust and, through it, to living faith, which is the living Word within us. In love for Jesus Christ our willing enters into His willing. Then from this willing we always think and act in accordance with divine love-wisdom.
For many believers these lines are too theoretical and difficult to understand, because they want to integrate God’s will of love into their intellectual faith rather than entrust their intellect to God’s love. They want to trust with the intellect, which is certainly possible to some degree, but living faith can never arise in this way, because the heart-connection to the heavenly Father is missing—the connection that gives faith unquestioning trust and certainty.
He says: “My children, you are to build a personal relationship with Me, a divine life together in the heart, in love for Me. Therefore recognize Me in these words:
I can only do what is good; I can only love; I always want to lead everything toward the good and true; I am gentle and humble of heart. I sacrificed Myself on the cross to give you redemption. I rose again to prepare for you the way from death to life. I do not look at your sins; I look only at leading you into divine freedom.
Thus everything is always love; at bottom there is only love, which creates and brings about everything. Look at Me in this way in your hearts; then you will find Me in your love, then I will rise within you and you within Me. Then you enter into boundless trust in which no doubt is possible; then living faith fills you, faith that can do all things: I in you, you in Me. Father and child, eternal life in divine fellowship. Amen; thus I speak to you today. Amen.”
“Whoever hears My word, which I have spoken to humanity through the prophets in all ages, accepts it, and lives according to it, thereby comes to Me and thus also to the living Word and its power; for I Myself am the living Word and its power, and everything contained in endless space is likewise nothing but My living Word and its eternal strength and power.” GEJ 7.171
Dear brothers and sisters, the time has come and is already here when we must move from theory to practice. Long enough we have been edified by beautiful words and reflected on God’s Word in the intellect. Yet most of us have lacked and still lack the courage to tear down the barriers of doubt and mistrust toward God, to open our hearts to Him without reservation so that living faith may arise within us and we may trust Jesus Christ unconditionally in life and death.
Jesus with us, Jesus in us.
* * *
Dear brothers and sisters, humility and strength of will form an inseparable unity on the path into the divine heart. Only a firm and strong will can carry and endure divine power and work in accordance with God. Only a humble heart can carry and endure divine power and work in accordance with God.
Humility and a strong will—how do they fit together? Surrendering one’s own will to God does not mean giving up one’s will; rather, in preparation and overcoming, our will must gather and find itself in the love of our heavenly Father, in order then and at the same time to unite with that love in a humble attitude.
The strength of will of the overcomers is therefore demonstrated in their humility before God. In humility lies the strength that creates life. It forms the foundation of eternal love.
For this reason our heavenly Father places us in challenging situations; for this reason He allows us to fall and to have fallen into addiction and sin, so that in this humiliation and humility we may unite our strength of will with the strength of will of the love that redeems all things.
Therefore let us be overcomers, dear brothers and sisters; let us advance courageously and strongly in love for Jesus Christ, for love is stronger than death. The strength of will of love is already the divine life within us. With it we step out of sin and are therefore free from divine law. Only then can a lasting union with the Spirit of God take place, for the Father says: “Only a sinless and pure heart can enter My heavens.”
But we also know that in this time of transformation and renewal divine grace is granted in extraordinary measure. This is the heavenly Father’s coming toward us and extending His hand; this is the seeking and finding of the lost sheep; this is the homecoming of the prodigal son; this is the invitation to the wedding of the Lamb.
Therefore, if we earnestly and diligently do our part, the Father will do His part now, and at another time unexpectedly greater things in fatherly grace and mercy.
* * *
Dear brothers and sisters, even though the heavenly Father calls us His children and gives us gifts from His heart in His love, His words show us what it actually means to be a true child of God. We are all still some distance from this and must continue to work intensively on ourselves. We must draw the needs of our hearts more and more away from the world, otherwise our Father cannot fill us with His Spirit.
To be a child of God means to find the Father within oneself and not outside oneself. The sign of true childship of God is to feel Jesus’ love in the heart and, in the light of that love, allow oneself to be cleansed of the filth of the world. This is not always pleasant and at times requires great self-denial. There must be an unconditional will to walk this path with all its consequences and with all seriousness of soul, to place God’s will above all human intellectual thinking—and to entrust oneself to that will unconditionally. This is possible only when we find ourselves and remain in the love of our heavenly Father. There the chaff is separated from the wheat.
A child of God feels and knows that the Father is always with him, though invisible, to instruct him, protect him, and in this fellowship draw him ever more closely to Himself. We now stand in this process of finding and recognizing. We stand at a very important and decisive point in our earthly path—and in our entire existence. The coming years will offer us some pleasant and some unpleasant possibilities that will lead us deeper into the decision for or against the power of love in Jesus Christ—or confirm our lukewarmness.
The Father says concerning this that in the present antichristian world situation we should concentrate wholly on Him and not on satanic machinations. The more He can be present within us, the freer and calmer we are amid all the earthly raging and storms around us.
* * *
Dear brothers and sisters, how do we meet our neighbors, how do we touch our fellow human beings? How does the contemplation of another person’s soul work? How do we as children of God see a person’s soul and see into it?
First one must know that we do not really see our fellow human beings, but `only´ their image, for a person’s reality is infinite and we, as beings clothed in matter, cannot comprehend it. Thus we see our environment outside us as an image of its soul-spiritual identity, while we experience—or can experience—the world within us in its actuality and reality.
Within this soul-image of a person in us, that person is contained as a complete being. This means that within us, not outside us, we have our perspective on and insight into the person standing before us. This soul-spiritual seeing takes place according to our own soul structure, our conditioning and condition of soul. For this reason every person sees his fellow human beings and the world with `different eyes,´ and this is also how differing perspectives and accounts of shared experiences arise.
As children of Jesus Christ we feel, and with further spiritual inbirth we see, the state of each person; we see falsehood and truth within him. What at first we instinctively sense and feel then becomes certainty. For when we touch people within us—on the soul level, of course—we touch them outside us as well. This is how healing works; this is how intercessory liberation in God’s name works; this is how the Word enters the soul of one’s neighbor.
But destruction happens in the same way. For our sinful and evil thoughts first touch the other person within us, and only from there outside us. This is why people harm themselves when they think evil of others, when they use violence against others. And this is why we feel good when we act lovingly, because then we activate our divine nature and thus the divine nature of our neighbor within us, and through this the divine in the neighbor outside us.
Thus, in the proper sense, everything first happens within us and only then finds manifestation in the outward world of appearance; or rather, it is a simultaneous individual and interpersonal act in the soul-spiritual dimension, while the material effect takes effect with a time delay, so that it does not become immediately visible on the material surface but after a short or usually longer period of time. The soul, however, immediately senses its distortion in the conscience, unless it has drowned it in material intoxication or unless that conscience has been manipulated and reversed by antichristianism. Unfortunately, this is the case with many people—especially now.
As children of God we are permitted to grow more and more into the reality and truth of life and recognize that these can be found only within us, for Jesus Christ is the way, the truth, and the life within us—yes, He dwells spiritually and truly in the heart of every human being.
* * *
When, in the divine light of love, the fallen parts of the soul rise up in fear of their dissolution within the Christian’s consciousness, he often can no longer distinguish between light and darkness because his inner being is in great turmoil. He can no longer find all his good resolutions and intentions; he wanders through his world of thoughts in dejection and selfishness, seeks support, struggles for light, yet the darkness of the soul repeatedly clouds his sight and takes his breath away—death is present.
This may happen after a divine touch, either shortly afterward or after one or several days, depending on the soul’s constitution. This state repeatedly causes many children of God to fall. Therefore the Father must be very careful with the touches of His heart, though in certain processes and from a certain point onward they are necessary to ensure spiritual progress.
This becomes especially extreme when no gradual or predominantly even transformation of the satanic characteristics of the soul has taken place on the spiritual path, but instead, because of repeated doubt, self-will, or lukewarmness, a powerful negative energy field has formed in the subconscious and remained there to the end. This repeatedly brings about violent struggles of the soul; only in humble surrender to God’s grace and mercy does this battle come to a good end, so that the child of God ultimately finds liberation. Yes, trusting humility alone helps him in this difficult situation in life.
It is also possible that in such a situation soul-spiritual forces abruptly cause the soul’s consciousness to collapse, and in this powerlessness and humiliation the possibility opens for total giving over and surrender to the spirit of love.
* * *
Dear brothers and sisters, in the last message I described how the satanic characteristics of the soul, or nature-spirit energies and soul elements, rise up within us when they sense their coming transformation as soon as the divine radiation intensifies, which is why our Father must proceed carefully. He cannot and must not touch and seize us in a way unsuited to our spiritual development and the state of our hearts, otherwise we may succumb to the lower energies that then surge up within us.
But another important aspect must be added: when our hearts are deeply touched by the spirit of love in God’s grace, as sometimes happens in silent meditation, in praying together, or in acts of love toward our neighbor, this heavenly feeling may continue for some time, but eventually it ebbs away again in the pull of time. Then at times it seems to us as though something were missing; we fall into a feeling of being lost and abandoned, often without consciously perceiving it in this way.
This darkness of soul, this latent depressive feeling, may affect one person only weakly but another very intensely. Such apparent abandonment of the soul in combination with the rising up of fallen energies contains the great danger of a complete plunge into the abysses of former bonds to matter and traumas.
Here one sees what risks and dangers lie in the spiritualization of the soul, and how much depends on our creating the prerequisites through humility and faithfulness in love, so that our heavenly Father can enter the space of our soul without the danger of a deep fall.
Yet this state of being lost to God leads us, on the one hand, back into repentance, which prepares humility, which is the foundation of love for God and from this of love for one’s neighbor; on the other hand, these states are a clear sign that one is on the right path to and with Jesus Christ, for only the light of truth startles death into motion.
Thus everything serves the child of God in moving forward, whether light or darkness—if he places himself in true humility and surrender and in proper trust in God, if he has made the fulfillment of his loving longing for the Father in Jesus Christ the content of his life.
I have been permitted to experience these things intensely in recent years, so that I may now pass them on at the commission of our heavenly Father.
* * *
Sin and Repentance
Dear brothers and sisters, it is indeed the case that many of us do not know exactly what sin really is. We have been given the standard of the Ten Commandments through Moses (whose divine explanation can be found in the Lorber work) and the commandment that Jesus Christ Himself gave us: `Love God above all things and your neighbor as yourself,´ and yet our understanding and our—often unwanted because unpleasant—insight into the nature of sin are lacking.
Suppose a thought arises in the soul, for example to speak evil of someone, deceive him, steal from him, or betray a person or even one’s spouse. Now this thought stands in the space of the soul and demands a relation; it wants to settle in our will and thereby act in and through us. Are we already sinning when such a thought arises within us?
No, certainly not. No matter where this thought comes from, whether from our subconscious or as a spiritual energy—that is, an energetic entity that has entered our sphere from outside, which happens several times in the course of a day (though for this there must be an ambivalence within the soul, otherwise no attraction would exist)—as long as we do not integrate it into our will and thereby allow it earthly access and activity, we do not sin, however unspeakable the thought may be.
One sins only when and insofar as one gives life to thoughts by deliberately activating them in the spirit or by means of an action. This is important to know because many children of God already develop a guilty conscience when an evil thought arises within them. This is a satanic trap, for the guilty conscience weakens the soul, making it easier for negative energies to cling and enter—a vicious circle develops.
The same evil thoughts may indeed knock again and again or even pursue us persistently—which means that an unconscious or underlying inclination toward such a sin exists in relation to our soul-divine consciousness—or in relation to God.
Two examples: an aggressive thought of wanting revenge for a humiliating insult or wound to the soul through slander or hurtful thoughts/actions is rooted in secretly placing oneself above God in pride and thereby continually insulting one’s own divine identity and wounding one’s soul—and then manifesting this equivalently outwardly against one’s neighbor. Or thoughts of deceiving or stealing arise; then in self-love and self-will we deceive divine grace and rob the Father of the love of His heart.
If we are not conscious of the spiritual-soul cause of our earthly behavior, we do not get rid of the sinful thoughts—and wonder why they repeatedly approach us even though, in our opinion, we do not want to think them.
Now it is the case that over the course of earthly existence one repeatedly takes hold of many an evil thought by one’s own will and thus gives it power to act. Over time this forms an increasingly strong autonomous energy field within the soul, which ultimately rules the person. He becomes a puppet of sinful energies and no longer has the power or strength to free himself from them. It is not that he is then too weak-willed to become free; in fact, the negative energy has now conquered the willpower of its host and uses it to maintain itself and strengthen and enlarge its sphere of influence.
Many people have not only one such energy field within them but several. Yes, almost all people are slaves to these energetic forces, which have developed a life of their own within their souls and determine them from outside. Hardened habits, addictions, fanaticism, and insane behavior are clear signs of such fields, by which a person who otherwise seems perfectly reasonable may at times or altogether mutate into a conscienceless and (self-)destructive creature—something that can be observed very well in this time.
A person can also be guided by positive energy fields. But these too are independent forces, positive fields of thought that settle in the soul. Then the good within the person is active only as long as these fields are active. This is called positive thinking. Yet no fundamental change of consciousness and no basic renewal of the soul in the Spirit of God takes place here; only transient thinking gives a good disposition and joy in existence. This energy has no firm permanence in the person, is highly changeable, and quickly dissolves under corresponding circumstances.
With such a positive basic disposition, there is of course a good and far better basis and prerequisite for entering a joyful and true life of faith than when consciousness is overlaid or occupied by negative energies. But ultimately positive thinking—that is, earthly-worldly joy in existence—must be surrendered to the divine Spirit so that it can permeate the soul: rebirth in the Spirit of God.
Another problem with positive thinking is that in his mostly superficial contentment a person seeks and needs no God, whereas a burdened, unsupported, and needy person is more likely to seek supernatural help. Thus everything has two sides.
But back to the negative energy fields that rule the person. If he stands firm and rejects them permanently, they will make themselves felt less often; they will withdraw or become weaker. Such a kind of self-liberation is quite possible up to a certain degree—and through it the person changes in his thinking toward the good, yet at bottom remains the same old person, because he is not reborn in the divine sense; he has exchanged transient negative energies for transient good ones of the kind mentioned above.
For, as already mentioned, rebirth in the Spirit is possible only with and in Jesus Christ; He alone can make a new human being out of us. Together with Him, in love for Him, we put off the old person and put on the new—this means a complete renewal of the soul in the divine Spirit. “One does not put wine into old wineskins, for they are full of holes and tear, and the wine is spilled,” Jesus says.
Thus with our effort, good though weak and in part futile because imperfect, we go trustingly to our heavenly Father and in humility surrender our distorted thinking and life to Him, earnestly and sincerely. Then He accepts us, and His merciful redeeming blood takes all past and present sins from us.
Then He says: “Go, and from now on sin no more.”
And here repentance comes into play. Not falling back into our old personal Babel of sin requires humble repentance; it requires deep insight into the devastating effects of distorted earthly behavior and sin and the associated loss of grace. But there are two kinds of repentance:
Either I repent for my own sake, because I am afraid of punishment, of God’s justice, and because I feel sorry for myself that I denied and squandered the Father’s presence and thus bliss; or I repent of my sins because I rejected God’s love, because I wounded His heart, His love, and also because through this I could not and cannot pass on His love as would have been possible and as would now be possible.
Self-loving repentance will not possess the strength and divine power to lead me out of sin and keep me permanently away from it. But true repentance in God’s love will transform me and lead me into freedom from sin.
What, then, is repentance really—this burning repentance of which Jesus speaks? Dear brothers and sisters, this repentance truly hurts. It hurts through and through because it places the soul in the flame of truth. It sweeps through and burns out the soul; for this reason in church tradition such repentance is called purgatory. While self-centered repentance seems to last only briefly because self-pity quickly numbs the soul with false love, true repentance accompanies the soul; yes, it remains and no longer leaves. Yet when handled rightly and humbly it brings about divine awakening; it becomes the gateway to God’s heart, the gate to bliss.
Therefore it is so important to ask the heavenly Father both for true insight into one’s own sinfulness and to lead one into true repentance. For this we need knowledge of God’s heart and the associated insight into the unconditional necessity of freedom from sin—not so that God can serve us, but so that we can serve God. Therefore our prayer should be: “Dear heavenly Father, please grant me insight into Your heart, reveal Your heart to me, and help me to open my heart ever more widely to You, so that I may truly recognize Your fatherly love and find myself within it as a child of Your love.”
Once this cleansing has taken place, all the instruments and talents in our soul with which we can serve our heavenly Father and our neighbors will become visible to us, and as we continue we will enter, in this divine freedom, into spiritual rebirth, which will surely be realized within us.
Only then are we new human beings in Jesus Christ; no sinful thought can trouble us any longer, no transient energy fields determine our life. Then our longing will be fulfilled, which has already awakened within us and now grows ever stronger the nearer we come to God’s heart, the more intensely we perceive His presence. Then, when God judges this world according to its words and deeds, we will already have entered His presence.
Yes, we who so deeply long for His love are already in the present reality of divine love, which He Himself is, and in His grace it will be eternal. May Jesus Christ bless us and no longer let us depart from His mercy, but lead us into His heart forever.
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Eternal Damnation
Dear brothers and sisters, what do the Bible, or Jesus Christ, mean by `eternal damnation´? Is this a hell into which a person is inevitably thrown by God if he lives in sin and/or does not believe in Him?
No, certainly not, for hell is a state, and only from that state does it become a locality, just as the infinite `place´ of heaven is formed from the state of love for God.
But this is not about wanting to be good because otherwise one would be punished with hell, or belonging to a particular institution of faith, or keeping a creed, or making an inactive profession of Jesus Christ—it is solely about love for God and, from this, active love of one’s neighbor; this leads us into heaven, or rather erects heaven within us.
Eternal damnation therefore refers to the human being being dead within himself because he does not open and make accessible the divine and true life through active love. Hell is a free spiritual space made available by God in which the soul confines itself through its persistent lovelessness and falsehood. `Eternal´ here means the period of time—that is, as long as it persists in its falsehood and wickedness.
And a malicious person is usually not so easily or quickly dissuaded from his selfish and self-willed conduct, for his hell is the consciousness he himself has `concreted´ into godlessness and sinfulness. Breaking it open or softening it requires much distress and great effort on the part of the spiritual workers. Yes, the inhabitant of hell loves his condition because he does not perceive his prison of consciousness as such, but regards it as self-determined freedom. He therefore regards death as life, which is why he persists like iron in his rigidity and darkness. Yes, he seeks life in death and dies in it. This is not only the fate of the deceased in the beyond; it is also the present fate of humanity in this world.
The word damnation must therefore be recognized and understood correctly, otherwise a cruel and punishing God is portrayed who mercilessly condemns and imprisons His creatures merely because they have not (yet) recognized Him and/or have lost their way in the labyrinth of this dark earthly world.
Thus a person can condemn only himself through his distortion and godlessness, and only until he recognizes himself as dead within it and then wants to become free. Then the sincere call for rescue will bring Jesus Christ and His workers onto the life-plan of the particular soul, and they will gently and patiently lead it out of the death-bringing swamp of false and wrongly understood love and into divine loving action and life.
Yes, our heavenly Father is a truly good God who wants to save, free, and make every human being happy for eternity, no matter how far he may have gone astray, no matter how driven and permeated he may be by delusion and lies. And making happy eternally here truly means infinitely, for evil and falsehood are transient, but the good endures forever.
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After a Discussion about the Doctrine of Reincarnation
Through the doctrine of reincarnation, for many people the urgency of spiritual development is removed; in addition, it brings about an apparently plausible acquittal from the sins committed in this earthly existence, for one can now say:
“All the evil I experience now is the effect of previous earthly lives, and besides, I still have many incarnations ahead of me in which I can then make a greater effort.”
Thus one no longer needs to look so closely at one’s present wrongdoing, and consequently lacks the self-knowledge and urgent need arising from it to ask Jesus Christ right now for redemption from death, which supposedly is not absolutely necessary because of the karmic effect of presumed countless previous incarnations and just as many still to come. In this way one can comfortably lie to oneself and others as the bearer of an imagined `clean slate´; moreover, one can plunge extensively into the joys and sensualities of material pleasures, only to be swept along in the pull of transience into spiritual death. Only in the darkness of the beyond does one then recognize that one has fallen for a false teaching.
The doctrine of reincarnation is a satanic teaching intended to prevent one from placing one’s present existence in God’s light of truth. The self-knowledge contained in this and arising from it would bring powerful repentance into the soul, which makes possible the humility that creates free space in the soul for our heavenly Father and thus early redemption from spiritual death.
Satan absolutely wants to prevent this; therefore he has planted the doctrine of reincarnation in people’s consciousness. This is his effective trick and weapon for keeping believers from striving with all their strength in this earthly existence for redemption from sin.
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Dear brothers and sisters, as can be seen globally and experienced in one’s own family and circle of acquaintances, the time of the great calling away of worldly people and also the taking home of children of God is now beginning. For this reason our heavenly Father has said and continues to say again and again that we should look upon bodily death with the eyes of the Spirit, with His eyes and His heart, and not with the eyes of the world.
Yes, death will reap a great harvest in the field of Earth. The weeds will be burned; that is, souls without love and without God will enter the chambers of purification of divine law, graded according to their previous earthly delusion or lovelessness and wickedness.
The wheat goes into the heavenly barns; that is, the true children of God are permitted in God’s mercy to go into their spiritual homeland. There too are different dwellings—from paradise to the highest heaven of love, which is the innermost chamber of God’s heart.
We who are to remain here a little longer on this deluded planet must now devote ourselves more strongly to spiritual progress. For us the gate of grace is wide open; the ark stands ready—it is God’s heart, into which we are now permitted and expected to enter. Therefore be ready for everything. Even if the angel of calling-away draws near, gratefully accept his call as a call from God’s heart. And if you hear Jesus’ quiet voice in your soul saying that you are called to serve Him here on the silent path of sacrifice, then let that voice resound gratefully in your hearts.
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Dear brothers and sisters, the Father communicates that soon the time will begin when He will call away not only many worldly people but also a number of His children for whom the time has now come to return to the spiritual homeland. Their incarnation was and is not intended for them to pass through the very last tribulation and/or to be citizens of the Kingdom of Peace. This provision is laid down in the soul and can be recognized or sensed in true humility before God.
In order then to arrive in the beyond in the state that permits rapid guidance into the heavenly regions, everyone still needs a more or less intensive cleansing/purification. Therefore await in humility what the Father will still allow in illness and distress, for these are necessities. As a child of God one may receive everything from His hand, whether joy or tribulation, life or death. Everything serves as preparation for Jesus’ presence, serves the spiritualization and divinization of the soul.
If, as a deluded or blind worldly person, one quarrels with fate, accusation and despair usually arise. But as a child of God one receives one’s fate from God’s hand and heart; the soul is then filled with patient surrender, trust and increasing security, with the certainty of eternal life in Jesus Christ.
Thus it is now time to go still deeper into trust in God and finally lay aside what clings to the soul in the form of worldly dross and sinful behavior, for our earnest effort determines our further path to and with Jesus Christ. We may do this with joy in view of our divine calling and destiny; we should do it in responsibility for our loved ones and neighbors, because our spiritualization also determines, within a certain framework, their soul-spiritual state and progress.
Why? In Jesus Christ we have the power to touch our surroundings with love and divine grace, so that redemption can take place where otherwise darkness would spread and spiritual death would leave the field as victor.
Dear brothers and sisters, in Jesus Christ all is well; our fate is in His hand. He has called and appointed us to discipleship and resurrection to eternal life. How and where He leads us there lies in His love-wisdom. In the end and forever we will all see and meet one another again in the house of our heavenly Father.
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Dear brothers and sisters, not a few of us are afraid of so-called dying. Now, what is the beyond? See, we have never left the beyond. Our souls—that is who we are, our inner consciousness—have merely clothed themselves in matter, wrapped themselves in solid substance—which at bottom is also condensed soul-consciousness—in order to be able to pass through this earthly school.
But as personal beings we have always and continuously existed in the world beyond. Yes, at bottom there is only one spiritual world, which clothes itself in different coarse and solid-material garments according to its particular stage of development. Identification with matter alone—necessary within certain limits—has led us into soul-spiritual blindness and deceives us into believing that matter is the foundation and content of all existence. According to the intensity of material attachments and voluntary bonds to solidity, a person holds himself more or less imprisoned within it.
What does this mean for us? It means that if we become conscious—not, as at the beginning of our life of faith, merely mentally with the intellect, but livingly with the consciousness of our soul, that is, with feeling—that in truth we are spiritual beings, and thereby continually withdraw our consciousness from matter, our spiritual-soul existence increasingly takes form, and then we perceive ourselves more and more in the spiritual world and as spiritual beings.
Through this we gradually enter immortal consciousness; it manifests within us as our eternal life. Therefore through meditative stillness we should and can go into our inner being in order to perceive ourselves there as soul-beings. The organ for this perception is the soul-heart as the seat of divine love. Here the child of God finds his true divine identity; here the Spirit of Jesus Christ fills the soul with divine consciousness.
Death, the leaving of the body, then loses all terror; indeed, it no longer has meaning in the sense of dying, but rather of resurrection into our true living environment and our actual living space: the realm beyond, which we actually left only in material imagination and blindness of soul, but never in reality.
When the eyes of our spirit open in love for Jesus Christ, we see the world in which we actually live. Then we recognize that all material events are a clothing and distortion of our soul-home, an image of our true existence and thus of the state of our soul.
Dear brothers and sisters, as soul-beings we already live now and forever in the world we enter when we leave the body. Material circumstances are corresponding images of the spiritual world—within us. Death exists only as spiritual death; bodily death is an image of it.
Infinite space, with everything contained within it, was born from the love of our heavenly Father and is filled through and through with light and love. In deep divine truth there is neither darkness nor death; there is only a closing of the eyes and a closing of the hearts.
O Father, when You open the eyes of Your child, it sees: Everything is light; I am permitted to see creation with Your eyes; yes, everything is love, love and love again. O Jesus, so I may die in Your arms the sweet, tear-filled `death´ of love. O what a beautiful death, bearing within itself resurrection and reception into the divine heart. A union of two hearts, unspeakably eternal and eternally unspeakable. Amen Amen Amen.
* * *
The 12 Tribes
The Jewish people are still under a special divine protection and jurisdiction. This ancient people of Israel has been newly divided and ordered according to the 12 tribes and their descendants, and according to the bloodlines to be redeemed in accordance with cause and effect.
To look into these depths of the peoples would be too confusing because of their complexity and is not at all necessary for us at present. But one should know that God has called a new people of Israel, and that the State of Israel no longer has anything to do with the old and new people of Israel, for it was founded to bring death and ruin into this world.
The true people of Israel are the heart-children of the heavenly Father, scattered over the whole Earth, especially in the German-speaking region and the areas bordering it, partly also in the United States and individually in every country on this Earth.
These smaller and larger communities form His body. Among them are many who come from Jewish bloodlines. The heart consists largely of descendants of David. Among them are some who already lived as human beings at that time, and some who, as descendants, are incarnated for the first time.
God has thereby created, called, and chosen a holy community. A new tribe uniting the essence of the 12 tribes, whose father was Jacob, who became Israel. The basic meaning of Israel can be rendered approximately as: `God fought for Jacob, and now God will fight for Israel.´
This means that God’s struggle for His people did indeed reach its zenith with His crucifixion and resurrection, but is now reaching a new climax in the final battle, with the concluding point being the disempowerment of evil and the establishment of the Kingdom of Peace. Now the circle of the tribes of Israel is closing; for this reason Jacob too is involved, as are some of his children who founded the 12 tribes.
Dear brothers and sisters, recognize now what a special time we are living in and what extraordinary processes and providential arrangements are taking place. Recognize in this also the necessity of the separation of spirits—even among believers, even among those who are called. For God is now sifting on every level with the sieve that lets humility, faithfulness, and truthfulness of love pass through, while sifting out lukewarmness, pride, unfaithfulness, and falseness of love.
For those who are called are chosen only when they have been purified in the fire of love and truth. To be called is not a free pass to redemption, but the beginning of self-denial in the love of God, in order to die there as the old person so that Jesus Christ can rise within us, making us entirely new human beings.
Only if we have enough oil in our lamps—that is, enough love in our hearts—are we invited to the wedding feast of the Lamb and permitted to share and take part in the great feast of love that is now finally being held at the end of the times of evil, that is now being held to inaugurate the Kingdom of Peace.
* * *
Easter
Despite the battles He had won in His youth and early adulthood, Jesus finally needed 40 days of struggle in the solitude of the wilderness in order to cleanse forever the burden of sin He had voluntarily and innocently taken into Himself. In His humanity He had integrated far more satanic substance (binding soul-burden requiring redemption) in order to anchor and establish Himself in the flesh as the God-Man, while at the same time being able to free Himself from it as His divine powers were activated and unfolded in these tremendous inner struggles.
In this renunciation amid the desolation of the wilderness, hell raged within Him and outside Him, while the satanic spirit approached Him with all its falseness, cunning, and deceit. But divine love and truth silenced it and drove it away. Hell in Jesus Christ had been defeated.
Yet once more He had to enter hell: in the Garden of Gethsemane. This time, however, He was not confronted with darkness from within His own soul, for that no longer existed, since Jesus was entirely light and love. This time He was placed into the dark cesspool of humanity’s sin. Everything ever thought in sin and every evil set into the world broke over Him like a suffocating, impenetrable, dark avalanche. In the midst of this darkness Satan stood before Jesus and maliciously showed Him in every detail what He would suffer—from the scourging to the cruel death on the cross.
Jesus Christ, love, gentleness, and goodness personified, was shaken to the depths by all the darkness raging within and around Him, by all the suffering that lay ahead of Him. We cannot imagine what kind of struggle took place within Him. Tossed back and forth in the maelstrom of diabolical forces, He sought support outside Himself, but He was not permitted to find any; He had to fight this battle alone. And not with divine power, but with the powers of His soul, for the soul-power of the God-Man alone had to and was permitted to make the decision for the sacrifice that would redeem all things; only the will of the soul was permitted to overcome the fallen universal soul, and the humility of the soul alone could prepare the space and the way for divine love, for the Father, who could finally fill Jesus’ soul once more in order to carry out and complete the work of redemption.
So too, in our struggle with the world, we must in humility prepare a space for love so that it can fill us and lead us into the heart of our heavenly Father.
As we know, Jesus Christ won this battle—and walked this path of unspeakable suffering in order to break the power of death once and for all and thereby become our eternal Redeemer, by cancelling original sin and its consequences before the justice of God and freeing us from guilt and sin.
What else did He show us through His path of sacrifice? That He always allows the will of human beings to have its way, no matter how perverse and evil their actions may be. He could have prevented this cruel deed, yet His love allowed it to happen. Yes, He gave the betrayer and the executioners the life-force with which to carry out their diabolical plan. We will not be able to comprehend for a long time yet this depth of unspeakable divine love and mercy.
Yet what, by God’s grace, we are permitted to recognize, comprehend, and see in the event of the crucifixion is His love for us. His opened bodily heart stands as a representation of His opened Father-heart. Look at Jesus Christ on the cross and you see God bleeding for His children; you see the innermost depth of God’s love. In the greatest pain His eyes were full of goodness and gentleness, full of compassion for fallen humanity.
Dear brothers and sisters, God opened His heart for us on the cross. Until now, however, it was such that we covered it over again with our sins and then had to search and wait anew until another ray of grace from love touched us—until the next loss of grace through our going astray. But now it is different. I see that the divine irradiation has become more intense, that the negligence and transgressions of the children of God are immediately blown away by God’s light of love. Yes, the Father so to speak `turns a blind eye´, and mercy takes away the guilt of those who struggle and fight for what is good and true, falling again and again only to rise again and again in God’s grace of love.
We can no longer close God’s heart off from ourselves. Even in sin the love of our heavenly Father embraces us and takes death away. There is no longer any separation for the true children of God. O how great is His love!
Look into your hearts; there it is written: “My child, I want to rise within you, for you called Me in your earthly distress. Now there is no separation any longer, for My name is Faithfulness and Truthfulness. Now I bring about the union of Father and child. Now I will pour out My Spirit upon you who cling to Me in love and faithfulness and truthfulness. So spend this Easter season in quiet rest in Me; accompany Me through these days. I am here: crucified and risen, I give you eternal life. Amen, My children, Amen.”
This is how we should pray:
“Father, as a sinner I kneel before You, wordless, with a contrite heart before Your boundless love and mercy. I ask You: receive me into Your heart forever; I want to be with You again. Without You I feel as though I were dead; only with You and in You can and do I still want to live. Once I rejected Your love, but You allowed me to recognize my perversity and my wrongdoing. Now I stand before You and can do nothing but ask You: be gracious to me, a poor sinner. Please hear my weak prayer, dear Father; let me die in You so that You may be born within me. My Jesus, You my life and my love.
And when hell rages within me because it senses that it must leave me in the light of Your love, then step in and command the darkness to give way. My Jesus, let the power of Your will be effective within me, so that in my distress I can say together with You: Dear Father, not my will, but Yours be done forever. Amen.”
Perhaps someone now asks: since Jesus did not interfere with the free will of His tormentors, if God gives human will completely free rein, how then can He protect us?
In the case of the children of God, He does not put reins on the will of those who wish to harm them, but He can guide paths and destinies in such a way that certain encounters and events do not come about, and/or He works in secret upon an evil consciousness so that it turns away from an evil deed. He can and does this because through love for Him the Christian grants Him access to his sphere of life. Yet the Father in turn still permits some things in order to free His child from all selfhood in and through distress—and then it is good.
Only with selfish and evil people does He allow all events to run their course freely; there He does not intervene—indeed, He cannot, because the person keeps the door to Him closed.
* * *
Dear brothers and sisters, what is the difference between the Godhead and Jesus Christ?
Jesus Christ is the heavenly Father, the God who can be seen and touched by us, to whom we owe redemption from death and with whom we are permitted to live for all eternity in divine unity and love. He is the source of all being, the origin, which is the life of all life and the love of all love.
The inviolable Godhead is the infinite and incomprehensible, all-consuming fire as the fundamental radiance and foundation of universal divine justice; it is the immovable and unalterable—because perfect—legislation of divine wisdom according to order.
Now I say:
The Godhead judges and kills in order to attain Its goal.
The Father liberates, protects, and redeems in order to attain His goal.
What is the striving and goal of the Godhead? In unyielding self-righteousness to condemn and destroy everything that does not correspond to Its infinite perfection of power and holiness, for this tolerates nothing outside itself.
What is the striving and goal of the Father? The merciful acquittal and redemption from sin and death and the return of all fallen existence into divine-spiritual life by carefully and patiently guiding it there, for He wants to make all His creatures infinitely happy.
The Father protects His children from the Godhead, protects us from the annihilating principle of His infinite perfection of divine power, which is the eternally consuming and all-pervading fire in the dimensionless primordial ground of eternity and infinity. This not only dwells within Him; He Himself is at the same time this primordial force existing in itself and streaming out from itself, this nameless primordial energy that is everything itself—always and everywhere. He cannot eliminate it, for then He would have to eliminate Himself, and that is impossible.
Are there, then, two Gods? No. The Godhead is the inviolable and consuming holiness of love; the heavenly Father is the touchable, uniting, and creating mercy of love.
God therefore had to create a consensus between His just holiness and His love-mercy, in a manner of speaking bringing about a reconciliation within Himself and with Himself in order to preserve this creation. For this He had to humble Himself in His glory, had to withdraw His right of holiness and sovereignty and make it subject to the selfless love that wants to preserve all things and make all things happy.
He initiated this act in the great process of creation when He had mercy on the host falling away with Lucifer; He continued it in His mercy toward Adam and Eve at their fall into sin; and He completed it in the course of His incarnation and above all His crucifixion and resurrection.
Thus the sacrificial path of Jesus Christ contains not only the redemption of humanity in the sense of atoning for its debt of sin, but also bears witness to the victory of merciful love over the absolute justice of God.
It shows that the power of love stands above the power of divine right; it bears witness that God’s love for His children is more important to Him than His claim to holiness in the purity of His absoluteness and perfection. It reveals the sacrifice of love that God made within Himself in order to be able to beget free children for Himself in and for all eternity. Yes, the inviolable holiness of the Godhead surrendered and subjected Itself to Its boundless selfless love, which is the Father, and gave it royal power for eternity.
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