English Comments #196US
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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 intelligence free 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 intelligence free 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.

Job par Léon Bonnat

Like all men on earth Job is not cut out for destitution or
illness, at all. He however looks like he would suffer
everything with pious resignation. In actual fact, he is
deeply marked by what he can as well as what he wills
in forever unkown proportions. Job actually is a boderline
penitent. Hence he is redeemed in his lifetime.
(Job, tableau de Léon Bonnat, 1880)

What one wills opposes the adverse inclinations, that are
    nervous tension,
    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 to another.
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 Sistine Chapel.
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 one wills.
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.

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