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In the present universe age the central and divine universe is obviously the Creative Thesis of Perfection. The superuniverses (starting as imperfect creations) are the great antithesis of Havona perfection. These imperfect universes constitute the greatest possible challenge to those personalities of Paradise and Havona who are the creators and administrators of the evolutionary realms of time and space. Theirs was the first great adventure the Supreme Adventure the bringing of the perfection of eternity and divinity out into the evolutionary domains of original imperfection.

In the present universe age the central and divine universe is obviously the Creative Thesis of Perfection. The superuniverses (starting as imperfect creations) are the great antithesis of Havona perfection. These imperfect universes constitute the greatest possible challenge to those personalities of Paradise and Havona who are the creators and administrators of the evolutionary realms of time and space. Theirs was the first great adventure the Supreme Adventure the bringing of the perfection of eternity and divinity out into the evolutionary domains of original imperfection.

==Challenge and Response==

==Challenge and Response==

The Papers tell us ([[435,8]]) [[[39:4.14]]] that there are three keys to the kingdom of heaven: "sincerity, more sincerity, and more sincerity"; and that we make progress in the kingdom "by decisions, by more decisions, and by more decisions." These instructions seem to place a high premium on honesty first, then on courage on moral strength of character.

The Papers tell us ([[435,8]]) ([[39:4.14]]) that there are three keys to the kingdom of heaven: "sincerity, more sincerity, and more sincerity"; and that we make progress in the kingdom "by decisions, by more decisions, and by more decisions." These instructions seem to place a high premium on honesty first, then on courage on moral strength of character.

The exercise of moral courage, the making of moral decisions, can lead only to the development of moral strength. Those who gain entrance into the kingdom must be honest of heart, and those who are progressing in the kingdom must be growing in moral strength. To what does this moral strength lead? If such strength turns inward to the self, then all is lost it can become, at best, no more than ethical. But, if such strength turns inward to man's spirit nucleus, to the Adjuster, then all is gained then can the moral transcend the ethical in reaching for the spiritual.

The exercise of moral courage, the making of moral decisions, can lead only to the development of moral strength. Those who gain entrance into the kingdom must be honest of heart, and those who are progressing in the kingdom must be growing in moral strength. To what does this moral strength lead? If such strength turns inward to the self, then all is lost it can become, at best, no more than ethical. But, if such strength turns inward to man's spirit nucleus, to the Adjuster, then all is gained then can the moral transcend the ethical in reaching for the spiritual.

At about this time in the maturing process of a human being, the qualities of tenderness, humility, and anti cynical sophistication could all meld together into the heightened insights of a rich humor a genuine capacity to laugh at one's self and to laugh with (but not at) one's fellowmen. A realization, however dim, of the infinity of God coupled with an acute awareness of the finite smallness of man, can contribute greatly to the growth of humor a humor that can be turned inward upon the self, and especially directed toward the ever hungry ego and pride of a normal human being. Given such self directed humor (humor turned inward as a check on ego exaltation) it becomes easier for a human being to live with himself, and by laughing often at himself, to learn to live at peace with himself.

At about this time in the maturing process of a human being, the qualities of tenderness, humility, and anti cynical sophistication could all meld together into the heightened insights of a rich humor a genuine capacity to laugh at one's self and to laugh with (but not at) one's fellowmen. A realization, however dim, of the infinity of God coupled with an acute awareness of the finite smallness of man, can contribute greatly to the growth of humor a humor that can be turned inward upon the self, and especially directed toward the ever hungry ego and pride of a normal human being. Given such self directed humor (humor turned inward as a check on ego exaltation) it becomes easier for a human being to live with himself, and by laughing often at himself, to learn to live at peace with himself.

Such a maturing person, a person who has intelligently wedded humor and wisdom to sympathy and understanding, is one who can give effective comfort; and in the giving can create in himself the capacity to receive and to benefit from the same ministration of understanding. Such kindly and sophisticated understanding could serve as the foundation for true mercy. We are instructed ([[315,2]])[[[28:6.8]]] that mercy is not a simple thing. Mercy grows out of justice, and fairness, and patience, and kindness; such mercy is truly love in action. But this love action is a love that has become wise and discerning by virtue of the insights of experience. Love-in-action is mercy, and mercy applied is ministry. See ([[75,10]])[[6:3.5]] and ([[94,5]])[[[8:4.2]]] Ministry may be effective, or it may be ineffective, all depending on the content of wisdom as well as the quality of selflessness in the underlying motivation of love.

Such a maturing person, a person who has intelligently wedded humor and wisdom to sympathy and understanding, is one who can give effective comfort; and in the giving can create in himself the capacity to receive and to benefit from the same ministration of understanding. Such kindly and sophisticated understanding could serve as the foundation for true mercy. We are instructed ([[315,2]])([[28:6.8]]) that mercy is not a simple thing. Mercy grows out of justice, and fairness, and patience, and kindness; such mercy is truly love in action. But this love action is a love that has become wise and discerning by virtue of the insights of experience. Love-in-action is mercy, and mercy applied is ministry. See ([[75,10]])([[6:3.5]]) and ([[94,5]]), ([[8:4.2]]) Ministry may be effective, or it may be ineffective, all depending on the content of wisdom as well as the quality of selflessness in the underlying motivation of love.

The act of giving enlarges the capacity to receive, regardless of the wisdom or the effectiveness of the giver. If the art of giving is to be really effective, actually constructive, and genuinely helpful true and beautiful, as well as good it may require the full use of all human resources of wisdom, humor, experience, and love. An unwise giver may reap the spirit benefits of sincere, but ineffective, giving; but what of the plight of the needy one, who profits not from this unartful ministry?

The act of giving enlarges the capacity to receive, regardless of the wisdom or the effectiveness of the giver. If the art of giving is to be really effective, actually constructive, and genuinely helpful true and beautiful, as well as good it may require the full use of all human resources of wisdom, humor, experience, and love. An unwise giver may reap the spirit benefits of sincere, but ineffective, giving; but what of the plight of the needy one, who profits not from this unartful ministry?

Perhaps this is why on a certain occasion Jesus said what he said to twelve human beings: "Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure at heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God. Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." ([[Matt. 5: 3-10]])

Perhaps this is why on a certain occasion Jesus said what he said to twelve human beings: "Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure at heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God. Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." ([[Matt. 5: 3-10]])

And he closed his address to the twelve with the ninth statement concerning the human response to God's challenge to men: "Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for so men persecuted the prophets who were before you." ([[Matt. 5: 11-12]].)

And he closed his address to the twelve with the ninth statement concerning the human response to God's challenge to men: "Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for so men persecuted the prophets who were before you." ([[Matt. 5: 11-12]]).

God's challenge to man is not something vaporous, rosy, distant, and theoretical. God's challenge is the most real thing that a human being can possibly know in this lifetime. What do we do about this challenge? What is our response?

God's challenge to man is not something vaporous, rosy, distant, and theoretical. God's challenge is the most real thing that a human being can possibly know in this lifetime. What do we do about this challenge? What is our response?

God inhabits eternity, and like the eternal God his challenge is timeless utterly divorced from the past future of time it is ever present in the everlasting present moment of NOW. We respond to God's challenge not by regrets concerning the past, not by resolutions concerning the future but by decision, by action, in the NOW of time.

God inhabits eternity, and like the eternal God his challenge is timeless utterly divorced from the past future of time it is ever present in the everlasting present moment of NOW. We respond to God's challenge not by regrets concerning the past, not by resolutions concerning the future but by decision, by action, in the NOW of time.

The Universal Father has equipped each one of us royally; he has endowed us with all the powers and attributes necessary to respond to his challenge. He has invested us with the priceless powers of choice that accompany his gift of personality. He has entrusted to our custody a small portion (an Adjusterfragment) of his own unfathomable nature to serve as our spirit nucleus and as our pilot to Paradise. And, having thus endowed us richly, be challenges us greatly, and then abides patiently to see what we will do with what we have, in view of what he has done. ([[70,§6]])[[[5:6]]]

The Universal Father has equipped each one of us royally; he has endowed us with all the powers and attributes necessary to respond to his challenge. He has invested us with the priceless powers of choice that accompany his gift of personality. He has entrusted to our custody a small portion (an Adjuster fragment) of his own unfathomable nature to serve as our spirit nucleus and as our pilot to Paradise. And, having thus endowed us richly, be challenges us greatly, and then abides patiently to see what we will do with what we have, in view of what he has done. ([[70,§6]]), ([[5:6]])

From each of us he asks for all all that we have. But this "all" is always in proportion to our capacity to give. To one he says, "Be a good shepherd, feed my sheep." To another one be may say, "Be diligent and faithful in the doing of whatever work you can best do." To some be asks, "Do you love me?" Of others be queries, "Do you trust me?" Of one he may question, "Do you serve me?" Of another he may inquire, "Do you obey me?" And of yet another be may ask, "Do you believe in me?" ([[2047,§2]])[[[192:2]]] Always is the challenge personalized and individualized not a challenge to all men, but a challenge to each man. And always is it made in terms of the individual capabilities and the needs of the particular person whom God is personally challenging. Always does God's challenge "take note of the man, in what manner he was born." ([[314,2]])[[[28:6.2]]]

From each of us he asks for all all that we have. But this "all" is always in proportion to our capacity to give. To one he says, "Be a good shepherd, feed my sheep." To another one be may say, "Be diligent and faithful in the doing of whatever work you can best do." To some be asks, "Do you love me?" Of others be queries, "Do you trust me?" Of one he may question, "Do you serve me?" Of another he may inquire, "Do you obey me?" And of yet another be may ask, "Do you believe in me?" ([[2047,§2]]), ([[192:2]]) Always is the challenge personalized and individualized not a challenge to all men, but a challenge to each man. And always is it made in terms of the individual capabilities and the needs of the particular person whom God is personally challenging. Always does God's challenge "take note of the man, in what manner he was born." ([[314,2]]), ([[28:6.2]])

In brief, God has enriched us and he is challenging us to invest our "talents" with profit with profit to ourselves and to his creation. But most of all, he is challenging us with love, with an infinite love that is all but blinding in the intensity of its manifestation. The question that confronts us and every other freewill being in the present universe age is a very simple one: What are we going to do about this love, this love that we can feel even without understanding it? What are we going to do about it, here and now?

In brief, God has enriched us and he is challenging us to invest our "talents" with profit with profit to ourselves and to his creation. But most of all, he is challenging us with love, with an infinite love that is all but blinding in the intensity of its manifestation. The question that confronts us and every other freewill being in the present universe age is a very simple one: What are we going to do about this love, this love that we can feel even without understanding it? What are we going to do about it, here and now?

[[Category: SMU]]

[[Category: Study of the Master Universe]]