MidiChlorian wrote: But, I understand your pretense;
You do? Tell me what I am pretending. Tell me where I am not being honest. Tell me where I am making a false impression or a false claim. Tell me where I am being dishonest. Better yet: Show me. Pull out your references in support of your claims and theories about the Lucifer rebellion. The example of comparing Einstein’s theories to the theories of Lucifer is a wrongful comparison. Not even close. Einstein put his mind to work to discover something. Lucifer premeditated and perverted truth by deliberately rebelling against the government of God – the law of God.
48:6:33 Law is life itself and not the rules of its conduct. Evil is a transgression of law, not a violation of the rules of conduct pertaining to life, which is the law. Falsehood is not a matter of narration technique but something premeditated as a perversion of truth. […] The shadow of a hair’s turning, premeditated for an untrue purpose, the slightest twisting or perversion of that which is principle — these constitute falseness.
To me the rebellion is not difficult to understand. Are the righteous spiritual mandates and wise natural laws of God confusing?
Okay Mara, I’ll give you the point that you understood, by my use of the word “pretense”, could indicate what you perceived was my usage but, in this case I’m using the “word origin and history of” pretence/pretense as being: “the putting forth of a claim,” where you were making claims in your statement which appeared as your opinion, as received from your reading of text. You were not making a “false claim” as you understand it, only that it reflects your opinion and attitude toward the subject.
I have highlighted parts of your statement above which reflects the same “pretence” or “claim”, in that you make a statement about Lucifer’s actions based, again, on your understanding of the UB narration, indicating that the rebellion, as presented by Lucifer was “against the government of God”, where it is my assumption that you believe this to be “the law of God.” In presenting the UB quote (48:6.33), it refers to “Law” as “life itself”, but you indicate that this “law” is the “natural laws”, where you ask if they are “confusing?” to me, where my answer would be no. However, if one were to search the text for “natural law”, one might find that Jesus had much to say regarding these “natural laws”, and it would appear that they may also have something to do with “time” as it affects “space” or our physical reality.
It was interesting that you excluded some of the text from (48:6.33), where I’m not sure as to why? Would its inclusion be detrimental to your presentation?
(555.1) 48:6.33 Law is life itself and not the rules of its conduct. Evil is a transgression of law, not a violation of the rules of conduct pertaining to life, which is the law. Falsehood is not a matter of narration technique but something premeditated as a perversion of truth. The creation of new pictures out of old facts, the restatement of parental life in the lives of offspring — these are the artistic triumphs of truth. The shadow of a hair’s turning, premeditated for an untrue purpose, the slightest twisting or perversion of that which is principle — these constitute falseness. But the fetish of factualized truth, fossilized truth, the iron band of so-called unchanging truth, holds one blindly in a closed circle of cold fact. One can be technically right as to fact and everlastingly wrong in the truth.
One such narration which used “natural laws” several times is presented below:
(1518.1) 136:6.2 Jesus thus settled upon another and consistent policy for the remainder of his earth labors. As far as his personal necessities were concerned, and in general even in his relations with other personalities, he now deliberately chose to pursue the path of normal earthly existence; he definitely decided against a policy which would transcend, violate, or outrage his own established natural laws. But he could not promise himself, as he had already been warned by his Personalized Adjuster, that these natural laws might not, in certain conceivable circumstances, be greatly accelerated. In principle, Jesus decided that his lifework should be organized and prosecuted in accordance with natural law and in harmony with the existing social organization. The Master thereby chose a program of living which was the equivalent of deciding against miracles and wonders. Again he decided in favor of “the Father’s will”; again he surrendered everything into the hands of his Paradise Father.
Other references to “natural law” yields various different understanding as to the reference to “law”.
(277.2) 25:3.5 The commissioners’ decisions are placed on the planetary records and, if necessary, are put into effect by the divine executioner. His power is very great, and the range of his activities on an inhabited world is very wide. Divine executioners are masterful manipulators of that which is in the interests of that which ought to be. Their work is sometimes carried out for the apparent welfare of the realm, and sometimes their acts on the worlds of time and space are difficult of explanation. Though executing decrees in defiance of neither natural law nor the ordained usages of the realm, they do ofttimes effect their strange doings and enforce the mandates of the conciliators in accordance with the higher laws of the system administration.
(47.5) 3:2.7 Situations do arise in which it appears that emergency rulings have been made, that natural laws have been suspended, that misadaptations have been recognized, and that an effort is being made to rectify the situation; but such is not the case. Such concepts of God have their origin in the limited range of your viewpoint, in the finiteness of your comprehension, and in the circumscribed scope of your survey; such misunderstanding of God is due to the profound ignorance you enjoy regarding the existence of the higher laws of the realm, the magnitude of the Father’s character, the infinity of his attributes, and the fact of his free-willness.
(137.6) 12:7.3 It is repugnant to the divine nature to suffer any sort of deterioration or ever to permit the execution of any purely personal act in an inferior way. It should be made clear, however, that, if, in the divinity of any situation, in the extremity of any circumstance, in any case where the course of supreme wisdom might indicate the demand for different conduct — if the demands of perfection might for any reason dictate another method of reaction, a better one, then and there would the all-wise God function in that better and more suitable way. That would be the expression of a higher law, not the reversal of a lower law.
Is it possible, when we look at the underlined section in the narration above, that Lucifer’s offence may have had something to do with a “purely personal act in an inferior way”? Where, his actions were of a personal nature and not sanctioned by the “divine nature” or, in other words, he used his own free will in making his decision?
(21.3) 1:0.3 The enlightened worlds all recognize and worship the Universal Father, the eternal maker and infinite upholder of all creation. The will creatures of universe upon universe have embarked upon the long, long Paradise journey, the fascinating struggle of the eternal adventure of attaining God the Father. The transcendent goal of the children of time is to find the eternal God, to comprehend the divine nature, to recognize the Universal Father. God-knowing creatures have only one supreme ambition, just one consuming desire, and that is to become, as they are in their spheres, like him as he is in his Paradise perfection of personality and in his universal sphere of righteous supremacy. From the Universal Father who inhabits eternity there has gone forth the supreme mandate, “Be you perfect, even as I am perfect.” In love and mercy the messengers of Paradise have carried this divine exhortation down through the ages and out through the universes, even to such lowly animal-origin creatures as the human races of Urantia.
(22.1) 1:0.4 This magnificent and universal injunction to strive for the attainment of the perfection of divinity is the first duty, and should be the highest ambition, of all the struggling creature creation of the God of perfection. This possibility of the attainment of divine perfection is the final and certain destiny of all man’s eternal spiritual progress.
(22.2) 1:0.5 Urantia mortals can hardly hope to be perfect in the infinite sense, but it is entirely possible for human beings, starting out as they do on this planet, to attain the supernal and divine goal which the infinite God has set for mortal man; and when they do achieve this destiny, they will, in all that pertains to self-realization and mind attainment, be just as replete in their sphere of divine perfection as God himself is in his sphere of infinity and eternity. Such perfection may not be universal in the material sense, unlimited in intellectual grasp, or final in spiritual experience, but it is final and complete in all finite aspects of divinity of will, perfection of personality motivation, and God-consciousness.
