May 6, 2018 (0196US)
What man can and what man wills, the dark!
An Arès Pilgrim of the small remnant (Rev
of Arès 24/1) does not lock himself into dogmatic abstract
conjectures. He or she tries hard to achieve the Word (35/6)
of Arès. As much as possible — each Arès Pilgrim according to
his or her own capability — , he or she is a penitent and
harvester. He or she as a penitent loves his or her
neighbor, that is, all men, forgives all offenses, makes
peace with all men, tries to gain heartfelt intelligencefree from all prejudices; this is plain and clear. He or
she as a harvester — or apostle, or missionnary —
searches for new penitents and harvesters; but
so doing he or she forges ahead in the dark, a thick daze which
will not clear until several generations (24/2) go by,
because mankind which today forms the mission Field (14/1,
35/1, 38/1-3) has declined to an alarming level of
thoughtlessness, confusion, triviality, superficiality and even
spitefulness. However, brothers and sisters, don't lose heart,
we'll get them!
The Father wouldn't appeal to penitence
and harvest, if the human being would not have a
natural predisposition to love,forgiveness,peace and spiritual intelligencefree
of prejudices as well as to ministry.
Yes, but how active are still the natural predispositions
proportionately ? This is forever uncertain.
If the person, that whom the apostle meets, still has these
natural predispositions, he or she is an ear (of wheat)
(Rev of Arès 13/7, 14/1-3, 31/6, 35/1). But the apostle
or harvester still has to encounter him or
her. Uncertain chance ! Once the ear
(of wheat) is encountered he or she usually proves
insufficiently ripened (5/2, 6/4), so he or she
has forever to keep ripening, be an
ever better penitent and harvester. If — a common case — the person, whom the apostle meets,
has lost an awful lot of the natural predispositions, and if he
or she agrees to be converted(Rzv of Arès 30/12), he or she
has to keep resolute to change totally or
almost totally. The change then requires so much
willpower from him or her that the person often
gives in or fails to join the small remnant the right
way and may stay among us as a permanent proselyte.
What one wills opposes the adverse
inclinations, that are
general belief, and so on.
Long dark History has reduced human beings to obnubilation,
whether it is religious, or rationalistic, or neutral. The burden
of culture has been very heavy. The proportion of the natural and
the proportion of the resolute inevitably vary from an individual
Science wrongly tends to claim that each man's psychology responds
to nothing but his own nature, so that it makes man's willpower
much weaker spiritually and mentally when he considers that
relativity as an absolute truth.
Troughout History prophets have
been confronted with that problem.
Penitence is not ethics.
Ethics is a body of dictates set as if all the questions
about good and evil had been answered. But penitence is
the pursuit of the victory of Good over Evil. Good does not consist in abiding by a type pf ethics, but
it aims to establish the Law that is coming (Rev of Arès
28/7): Not to wrong anybody, to love everybody,
to forgive all offenses, to be free
from all prejudices, Because of this penitence is
unique; it can be put into practice by humans who live in very
much varied ethical environments.
All kinds of "reliable people", rationalists and materialists,
whether they are believers or unbelievers, avoid explaining why
they see the Arès Pilgrims as gullible, childish, stupid people,
because they believe in The Revelation of Arès, and
somewhat sanctimonious hypocrites, because rhey preach penitence
as a strenth that can recreate man. We can wonder why, as the
rationalists and materialists, whether believers or unbelievers,
do not succeed in consolidating the world that they claim they are
building; all that they think they have built has forever been
slipping through their fingers and it needs reassessment
continually. They want the world completely without beliefs, but
they themselves believe in chimeras. That's where we experience
the gulf that is deepening between the world (that which we have
to change, Rev of Arès 28/7) and the Arès Pilgrims, penitents
and harvesters who seemingly behave, dress, work, speak
the way everybody does, but whose inner life and prospects ate
almost completely opposite.
Rationalists and materialists have rubbed off on the masses. Like
rationalists and materialists the masses want the world set free
from all spiritual ties or any perpetual Source. They
deny the reality of any active invisible presence, whether human
or extrahuman. As if all the great metaphysical questions had been
answered. They behave like they were blind to the fact that the
question of Good and Evil goes more and more relevant;
they refuse to come up against that too much disturbing reality.
The masses think that everything is solvable through politics and
law, the legal and the illegal. Very few people think that all
this has made a gulf deepen between the masses and us. That gulf
accounts for the reason why too few people listen to us.
Triumphant science (Rev of Arès 26/11, 33/8) — very
different from absolute science — produces sounds, plays notes,
but who produces music? Triumphant science can explain
how is an opera by Mozart built, but only absolute science, when
released from prison, will be able to tell why Mozart is a genius,
fills us with wonder, makes us happy. Triumphant science can
depict the sky, name and number stars, but it cannot explain the
wonder that rises within me when I look up on a clear summer
night. What relationship between what man can and what man wills ?
Triumphant science cannot answer this, either, and its
incapability tells us why the world is schizophrenic.
I found faith about 1963. What part of natural predispositions and
what part of willpower in my budding faith, then? I had been a
godless communist, a state previously acquired from my communist
father, so that my swing to the great metaphysical issues — Who am
I? Where do I come from? Where do I go? — was neither clear-cut
nor immediate. It was slow and uncertain. By observing
sociopolitical events I had understood that I had just believed in
half-truths so far, I guessed that there was no root-solution to
Evil, but I was still far from what The Revelation of Arès
about ten years later would call discovery of Life (24/5)
through penitence (30/10-11). I began understanding,
however, that some people had good reasons for believing in the
supernatural origin of man and others for not believing in the
bearded Supernatural One and the Saints on the ceiling of the
What was natural and what was to be willed afterwards in my faith
springing up from my very depths early in the sixties? This is
unquantifiable, because those things happen in a complete daze or
dark, which never clears on sinners' earth. I as a human
being, even in days of non-belief, was the image and likeness
of the Maker (Genesis 1/26) so my faith, when it took
shape, was natural therefore, but it was a sinner's
faith too, so it had no alternative but to be just partly natural.
I had to agree to accept the teaching of the Bible and the Church
in 1964 and then the Message of the Truth in 1974-1977.
The way the living and the way the Living one (Rev of Arès
24/5) behave are mysterious. Will I ever be aware of the
reason why a peacock spreads its tail to charm a peahen while a
hummingbird adorns itself wth a glorious purple to charm a female?
And yet both of them are birds. Will I ever know why I appealed to
my wife Christiane in 1966, while other women did not like me.
Will I ever know why the Father sent out Jesus to me in 1974 and
then came to me Himself in 1977? Why didn't He pay a visit to the
other humans on earth and why did He leave them in ignorance? No
answer. Why did He utter unusual words to me, which were
incomprehensible to me: Before you entered your mother's
womb, I had made you an Elect one (4/3). Even then this was
just an arrangement to begin, for I later could turn round
and go back, retrace my steps (39/6). How mysterious that
confrontation between the Divine Power (12/4) and man's
freedom (10/10), as mysterious as what one can and what
The ones are wrong who claim that feeling the truth and feeling
falsehood, feeling what's just and feeling what's unjust is a
natural action. They make themselves out to be learned. You
necessarily should have willpower to discriminate between
something and the reverse of it. There comes the time when our
divinity rises! There comes the time when we realize that the
unjust and the cruel of the world are neither unjust nor cruel in
their own opinion, and that the one solution to that discrepancy
is love. All that tends to make people forget about
contraries is simplistic and hazardous because it conceals the
emergency necessity of loving, forgiving, making peace,
freeing people on a planet that is now destroying itself.
God has not sentenced Adam for his wrong choice (Rév d'Arès
2/1-5); God does nothing but deplore the wrong choice and
He asks us to put it right. Nothing else. Why? It seems likely
that He also can and He also wills, just as the story of the The
Flood (Genesis 7, 8 and 9) shows.