Conversations with a Rose-Croix (59)

Djinn Metatheology (38.6)

January 25

As there were no questions, Lydia continued, “The Fifth Significant Difference betwixt Original Christianity and Church Dogma concerns the depth of free choice over moral matters given to man by God.

The Djinn Holy Canon prevents its adherents from using human frailty as an excuse for their failure to live a true Christian life. The Canon teaches the Djinn have the freedom of true choice in moral matters. A Djinn may choose to harbor the love and wisdom of the Holy Family, or he or she may choose to be a vessel for egoism, greed, and ill-will. A Djinn’s will is sufficiently strong so to strive toward a sinless life. However, a striver for the Highest Good is not forgotten by the Holy Family for they will assist when assistance is needed to manifest a good work.”

Our Beloved Ariel said, “Whenever, I need to discourse upon the subject of moral instruction and the conduct required to live a life desired by the Holy Family, it is my practice to demonstrate by stories and parables the splendid power and quality of the Djinn nature. By such stories and parables, I nourish the hope and efforts of my children for achieving the holy life. By demonstrating the consequences of worshiping one or more of the various virtues and vices upon themselves and other Djinn, they learn to choose virtue over vice and will follow most faithfully the path of virtue unless we have hope as our guide and compassion.

“It was the wish of the Holy Family to bestow into the rational creature the gift of doing Good of his or her own free will by using the capacity to exercise free choice. The Djinn were created so to have to choose how he or she will use Love, which is, but the food of desire, be such good or evil, altruism or egoism, charity or greed, mercy or hate, and so. He or she could not claim to possess the good of his or her own volition, unless he or she was the kind of creature that could also have possessed evil. Our most excellent creators wished us to be able to do either, but actually to do only one, that is, the highest good.

“The Holy Family detests determinism for what good is a creature who must follow unshakeable dictate. Rather, it be better to create a hazardous and open-ended universe so allow the created to find true individuality and love for all.

“Nothing impossible has been commanded by the Holy Family of justice and majesty. The Holy Family teaches us not to indulge in pointless evasions, advancing the frailty of our own nature as an objection to the one who commands us? No one knows better the true measure of our strength than he who has given it to us nor does anyone understand better how much we are able to do than he who has given us this very capacity of ours to be able; nor has he who is just wished to command anything impossible or he who is good intended to condemn a man for doing what he could not avoid doing.

“When will a man guilty of any crime or sin accept with a tranquil mind that his wickedness is a product of his own will, not of necessity, and allow what he now strives to attribute to nature to be ascribed to his own free choice? It affords endless comfort to transgressors of the divine law if they are able to believe that their failure to do something is due to inability rather than disinclination, since they understand from their natural wisdom that no one can be judged for failing to do the impossible and that what is justifiable on grounds of impossibility is either a small sin or none at all.

Under the plea that it is impossible not to sin, they are given a false sense of security in sinning. Anyone who hears that it is not possible for him to be without sin will not even try to be what he judges to be impossible, and the man who does not try to be without sin must perforce sin all the time, and all the more boldly because he enjoys the false security of believing that it is impossible for him not to sin. But if he were to hear that he is able not to sin, then he would have exerted himself to fulfil what he now knows to be possible when he is striving to fulfil it, to achieve his purpose for the most part, even if not entirely.”

“Ariel brought us Mercy, let us be Merciful to all. So Be It Truly,” finished Lydia.

“The Fifth Significant Difference has been taught by the wisest of human Christians before the corruptions of St. Augustine,

For instance,

Justin Martyr said that “every created being is so constituted as to be capable of vice and virtue. For he can do nothing praiseworthy, if he had not the power of turning either way.”

Theophilus said, “If, on the other hand, he would turn to the things of death, disobeying God, he would himself be the cause of death to himself. For God made man free, and with power of himself.”

Irenaeus said, “But man, being endowed with reason, and in this respect similar to God, having been made free in his will, and with power over himself, is himself his own cause that sometimes he becomes wheat, and sometimes chaff.”

Clement of Alexandria said, “We have believed and are saved by voluntary choice.”

“The only reason this True Teaching was declared heretical by St. Augustine and the ecumenical councils were that it would diminish the social control the Church possessed over the laity and allow them to compete with the warrior nobility. The Church stopped caring about the Teachings of Christ sometime before 300 CE,” summarized Lydia.

TO BE CONTINUED

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