364. (i) The Lord flows into every human being with all His Divine love, all His Divine wisdom, and so with all His Divine life.

We read in the Book of Creation that man was created an image of God, and God breathed into his nostrils the breath of life (Genesis 1:27; 2:7). This description means that he is an organ of life, not life itself. For God could not have created another like Himself; if He could have done so, there would be as many gods as there are people. Nor could He create life, just as neither can light be created. But He could create man to be a form for life to act on, just as He created the eye to be a form for light to act on. Nor could God, nor can He, divide His essence, since it is one and indivisible. So since God alone is life, it follows indubitably that God uses His own life to give life to every human being. Without that quickening man would be as regards flesh nothing but a sponge, and as regards bones nothing but a skeleton, no more alive than a clock, which is kept running by a pendulum together with a weight or a spring. Since this is so, it also follows that God flows in with every person with all His Divine life, that is, with all His Divine love and Divine wisdom. These two make up His Divine life (39-40 above); for the Divine cannot be divided.

[2] However, the manner in which God flows in with all His Divine life can be grasped as somewhat resembling the way the sun of the world flows in with all its essence, which is heat and light, into every tree, into every shrub and flower, into every stone, ordinary as well as precious, so that each single object draws its ration from this common inflow; but the sun does not split up its light and heat, giving part to this object and part to that. It is much the same with the sun of heaven, which radiates Divine love as heat and Divine wisdom as light. These two flow into human minds, just as the heat and light of the sun of the world flow into human bodies, giving them life depending on the nature of their form; the form of each takes from the common inflow what it needs. The following saying of the Lord can be applied to this:

Your Father makes His sun rise upon the wicked and the good, and sends rain upon the righteous and the unrighteous, Matthew 5:45.

[3] Also, the Lord is omnipresent, and where He is present, there He is with His whole essence. It is impossible for Him to take anything away from that essence, so as to give a part to one and another part to another, but He gives it in its entirety, enabling a person to take a little or much. He says too that He has His dwelling with those who keep His commandments, and that the faithful are in Him and He is in them. In short, everything is full of God, and from that fulness each takes his own share. Everything held in common is like this, for instance, the atmospheres or the oceans. The atmosphere is the same on the smallest as it is on the largest scale. It does not assign a part of itself to a person's breathing, to a bird's flying, or to the sails of a ship, or the sails of a wind-mill; but each takes from it its own portion and uses for itself as much as is enough. It is also similar with a granary full of wheat; the owner each day takes from it his own rations, and it is not the granary that distributes them.

"Some trust in chariots, and some in horses: but we will remember the name of the Lord our God." Psalm 20:7

Additional readings: Isaiah 31, Matthew 11:1-19, Psalm 19, Psalm 66, Psalm 67

It is good for a nation or for nations to set aside a specific day for remembering those who have given their lives for their country on the battlefield and for united thought of the ideal of human brotherhood and peace and of the means by which this ideal is to be attained. It is an ideal which has been before the world since the beginning of human life on the earth. All religions past and present, as revealed in their sacred books, rise to the plane upon which mankind is thought of as one.

The Christian Scriptures are above all clear and definite on this teaching. "One is your Master, even Christ, and all ye are brethren" (Matthew 23:8). If this ideal should be realized, the threat of war would be removed, and not only would nations cease to fight each other but they would not "learn war anymore" (Isaiah 2:4, Micah 4:3).

At the close of the last world war the people of all nations, and especially of the victorious nations, were hopeful that the peoples of the earth could unite in a firm bond of peace; but today the leaders everywhere have great misgivings, and the masses of the people are uneasy, fearing some new and frightful world catastrophe. This fear comes from a lack of belief in any power, human or, divine, which can prevent another global war, and which can control the use of nuclear energy in the interest of mankind. Modern man has left his Father's house and like the prodigal son has wandered into a far country, believing that he could find happiness and security in the things which technology has put into his hands. He can see the possibility of plenty and security except for one things his new power may be made destructive through selfishness, greed, and the lust for dominion in the human heart. Even if international agreements are made, what is to guarantee that the agreements will be kept? Will they be more than scraps of paper? So, the advances of science generate among us growing tensions, suspicions, and hatreds.

We have never been afraid to face the test of battle, but we are filled with fears and misgivings in the face of the task of controlling ourselves, that we and our neighbors may live together in peace. And again, we are being told that our only safety is in the force of arms and in the old formula of the balance of power. Since the dawn of history these devices have failed, and wars of increasing destructiveness and violence have occurred. These devices simply do not work. Surely we should not trust them again.

The problem is not with the advances of science and technology. There is nothing in atomic power that necessarily leads those who possess it to use it for the destruction of other people. The problem is the soul of man, in the evils within him which his education, secular and religious, has so far failed to eradicate. In the Writings of the church we find this statement: "Where men know and think according to doctrine, there the church may be, but when men act according to doctrine, there alone the church is."

Love to the Lord and to the neighbor have been taught and preached for two thousand years. Men know that peace cannot be attained by the amassing of material goods, nor by military efficiency, however great. They know that it cannot come through national advantage and supremacy, that in our own time the seeking of these things brought on two world wars. Security and peace come only from the Lord as men learn His laws and live according to them. These laws, summarized, in the Commandments, are fixed and certain in the eleventh chapter of Matthew we read concerning John the Baptist: "What went ye out into the wilderness to see? A reed shaken with the wind?" (Matthew 11:7, Luke 7:24).

John the Baptist is one of the representatives of the letter of the Word. The reed, shaken with the wind is a picture of the Word interpreted at man's pleasure Since in its letter it consists for the most part of apparent truths, it is capable of different interpretations and may be made to teach not only different but even opposite doctrines, as we well know.

To those who refuse to look into it more deeply the Word is a reed shaken with the wind—made to yield to the breath of current opinion. In this way man forms his God to suit his own purposes. When he desires his neighbor's land and possessions, his God is a God of war. When he is established and content with his acquired possessions, his God becomes a God of peace and righteousness. In the two world wars of our generation all nations, the aggressors and the threatened, prayed to God, and at the close of the war, every loyal and patriotic citizen of the victorious countries greeted the victory with prayer and thanksgiving. But almost before his prayers were ended new and greater fears invaded his mind. The war had been fought in vain, the ideals of the Atlantic Charter and of the Four Freedoms had been emptied of all their hope. There seemed, to be nothing on which he could base any sure reliance.

There is need of eternal truths on which to base a new faith. Men need a new set of values—a new formula by which to live. In one sense the formula Is not new. The Two Great Commandments stand unchanged. But the interpretation of them must be new. We must have a new idea of the Lord and of the neighbor, and a new idea of love. The writings of the Second Coming tell us: "The life itself of a man is his love, and such as his love is such is his life, in fact such is the whole man." "What a man loves above all things is perpetually present in his thought, as well as in his will, and makes his very life itself. For example, whoever loves wealth above all things, whether money or possessions, is continually turning over in his mind how to procure it; when he obtains any he inwardly rejoices; when he loses any he outwardly grieves, for his heart is in it. Or a man who loves himself above all things—he bears himself in mind in the least things, he thinks of himself, he speaks about himself, he acts for the advantage of himself; for his life is a life of self."

It is wrong desires that cause all conflicts and wars. For what a man desires above all things is the ruling motive of his life—it is the man himself. From good loves come all good, things and from evil loves come all evil things. Good and evil are diametrically opposed to each other and bring forth opposite results. And we are told what are the good, loves and what are the evil loves. The good loves are love to the Lord and to the neighbor. The evil loves are love of self and of the world. The first two make heaven with a man, and are the loves which reign in heaven. The latter two reign in hell and make hell with man.

There is not the slightest use of bemoaning the present state of the world and crying out for a new and better world unless at the same time we seek to eradicate from our own life and character those evils which have brought about the present condition. The world is made up of individuals and it is only so far as individuals are "made new" that there can be an improved world. If we ourselves seek to learn, understand, and keep the two great commandments, we are doing the only possible thing that will contribute to the betterment of the world.

To love the Lord and the neighbor is not "other world idealism," as many have thought. It involves above all a practical life in this world—the outward expression in our daily lives and occupations of these laws. These doctrines are called the doctrine of life, the carrying out of which will bring an end to all unrest, civil, social, national, and international. The welfare of each person is bound, up in the welfare of all. We are dependent upon each other.

The story of a self-made man is a fairy story. We are dependent upon others for most of what we have and are. The two great commandments enjoin a life of love to God and man, a life expressed in cooperation of man with man and of man with God, "Some trust in chariots, and some in horses: but we will remember the name of the Lord our God." "And in the name of our God. we will set up our banners." The name of the Lord our God, which we are to remember and to inscribe on our banners, is the essential Divine qualities: the Divine Love, the Divine Wisdom, and the Divine Power. The Lord Jesus Christ overcame in His own strength all the powers of hell and holds all evil in subjection. History and reason unite in declaring that the only power able to overcome the forces of evil is the power of love, not the love of self but the love of others. The supreme law of Christian life is the law of love. As individuals and nations learn to live in mutual love and helpfulness, looking to the Lord instead of to self for guidance and strength, there will be peace, for peace comes from the Lord alone.