-8-
(The
Absolute Revelation - God's Will Manifested)
Of all revelation, that which is most absolute,
that which is most obvious, that which is truth, and that which is least recognized
as such by religion, is: what God speaks about Herself
in that which He created. There is no plainer manifestation of God's Word, or
Her Will, then that which exists because of Him. Simple logic and reason must
dictate that a creation must reflect the "Intellect" of that which
created it.
If theology is to
be responsible it must recognize that the creation from the smallest of
sub-atomic particles, to the vastness of the universe itself, and whatever lies
beyond; that these things, contain the imprint of the Creator and function
according to the laws She ordained. One cannot claim God as the Creator and
then disassociate the creation from the Intellect of such a Being. No matter
how we interpret our myths, sacred stories, or profess our theological
speculations: the true Will and true Law of God are self-evident and cannot be
violated - that will being the reality which is manifested. The better we
understand the creation the closer we come to understanding the Creator.
Religion must acknowledge that the laws of physics are the Law of God.
The things we know about physics, and those
things we do not, are both the law of God, for they continue to function
regardless of our ability to understand them. The structure of DNA is the Law
of God, for it makes things what they are. The seemingly cold abstract of
science (what we know and understand of it) are in fact nothing but glimpses
into the Mind of the Creator. When our theology is at odds with what we know
and understand about the creation, either our understanding is wrong or our
theology is flawed.
And while science can tell us the way things
work, it still has not been able to answer the question of the why things
work: or, why anything exists at all. The "Whys" are really the territory of religion, but if religion is to
be useful, truthful, and applicable then it cannot turn a blind eye to
scientific truth, especially when that truth reveals the Mind of the Creator at
work. THEOLOGY MUST COME TO RECOGNIZE THAT REALITY MANIFESTED IS THE WILL OF GOD
AT WORK. Creation responds to the Law established by the Creative Force. It is
God's absolute revelation for it is God's work! Creation is God's Absolute
truth!
We need to re-emphasize, that because of limitations
to human perception, we may not always understand this absolute revelation. We
may make errors in our speculations and assumptions about creation, but the
reality or consequences of creation are self evident and self manifesting no
matter what we perceive. God's law in this form of Absolute Revelation needs no
interpreters - needs no one to witness it - as is testified by the fact the
universe existed for billions of years before mankind's arrival on this planet
earth.
Our past theological assumptions are beginning
to fall apart with today's science because they are rooted in superstition
about the natural order due to a lack of our understanding of our world. This
served its purpose in the past, but it has also led us down the road of magical
thinking which blasphemes God by separating the Creator from the creation. Our
carefree attitude about the earth is based upon the egotistical and arrogant
ideal that the entire universe exists for man who is claimed to be the superior
creation and destined to live in an eternal paradise which is far superior to
the creation we now experience. These ideals devalue the human body, its
experiences, and the gift of creation around us: by reducing them to only a
test for the greater glory of the soul.
Churches may proclaim life a gift from God, but
our Western theologies do not encourage us to live it as a gift from God. In
other words, to live life in gratitude for "what is"; instead
of, seeking rewards to come. We have established a religious ideal that says we
should be rewarded for being responsible and doing the right thing; when, such
ethics should come out of a sense of love and appreciation for the wonderful
life we have already been blessed with.
Too often, our religions are diffusing our
ability to see God in Her Reality that is ever present. They send us looking to
ancient texts for God's word. They have us looking for parted seas, burning
bushes, resurrections, and supernatural wonders for proof of God's Existence.
In the end, we as human beings lose sight of the true and great miracle all
around us - which is, God manifesting His love through the
gift of creation. We don't view the world as paradise because we are
looking for something better.
But, the truth is: the earth, and the universe
which houses it, are a glorious paradise which is full of plenty; wonderfully
miraculous; and the only absolute testimony we have to support the idea of a
Creator. We exploit and destroy so much of God's handiwork, often without so
much as a thought, that one could argue that God may be insulted by what we do.
We see ourselves as having dominion over the earth, when we could just as
easily accent the words of Genesis that state:
Then the Lord God took the man and
put him in the garden Eden [the earth], TO TEND AND KEEP IT.
(King James - Genesis 2:15)
Responsible
theology can recognize man is made in God's Image, but it must go on to
recognize that any aspect of the creation is not any less in God's Image.
Special we perceive ourselves, and special we are; but that does not mean that
every other aspect of creation is not in fact special in its own way. In fact,
by nature of an existence from seemingly nothing: every atom, every particle,
and every process they respond to - are in fact special. They are in fact the
miracles which allow something to exist where there should be nothing.
If one wants to talk of supernatural events,
God's Power, God's Miracles, God's Intellect, God's Perfection, and God's
greatest gift; all we have to do is look at reality. What Bible story is a more
miraculous account of God's Power than the idea of the Big Bang itself? What
earthly miracle exceeds the burning of the sun for billions of years without
any seemingly external input of more energy? And to think those suns number in
the billions, perhaps trillions, perhaps more! And the Creationist's story has
nothing on the Power and Intelligence of the Creator when compared to the
realities science now suspects. From a single celled organism comes all the
diversity of life, that not only graces our planet
today, but has graced it since the beginning of time. And from that cell came
forth mankind, able to think, reason, and comprehend the creative process with
free choice as to how they choose to participate in it.
Theology, or religion, is simply not
responsible when it belittles the miracle of what is for the sake of visions,
unlikely supernatural wonders, and a realm of better worlds to come. That is
the equivalent of saying to God: Can't you do better! Or: This creation really
doesn't impress me!
Instead of truly serving the needs of the
spirit, too much of our theology is feeding the egocentric pursuits of the body
by offering us a rationalization for our abuse of the earth, and a
justification for the exploitation of our fellow man and the inequality which
exist in our societies. The reality is: God didn't create resources just for
the rich - nor, does our dominion give us the right to deplete the earth of all
she has to offer. The reality is: God must care about birds, fish, plants - and
all that She created, for they have been here far
longer than we!
People build God stone churches while we burn
the rain forest. People put up satellites to proclaim and spread their faith,
while we exploit for personal gain every resource including human labor. People
sing their praises in churches on Sunday, with little practical remorse about
our factories and mass production, or the polluting of God's gifts of air and water.
We tell our children great tales about God's supernatural wonder; while we take
for granted all which is around us. We talk of paradise past (Eden), and
paradise future (heaven or the New Earth), lessening the glory of the paradise
all around us - as if somehow this creation were inferior or not the best God
can offer. If our children treated our worldly gifts the way we treat God's, we
would be outraged. Such attitudes beg the question: What right do we have to
expect anything more from God when we take so for granted what She has already bestowed upon us?
If just once we would think about the myths and
sacred stories, objectively, without preconceived supernatural notions, we
would see that the paradise they refer to is the very earth we live upon - all
we have to do is act responsibly. If we were to ask ourselves objectively, what
takes the paradise out of life? We would most often have to answer: human
interactions! God has given all we need to live. It is we who hoard, deprive, refuse to share, exploit, and make life harder for the
masses than it might truly need to be. Selfishness is what most often casts us
out of
While
the myths and sacred writings of the collective give us wondrous insight into
how we might better live; and the personal inspirations might help us to find
purpose and fulfillment - there is no greater Revelation about the Mind of God
than the creation of God. Theology that puts God at odds with the reality of
the universe, or sees such as only a test created for mankind, misses the
benevolence and Glory of the very God they worship. They also miss out on the
precious gift of life and the many ways we can interact with the creation to
pay God homage, to give Her thanks, and to express our
love. Simple logic would dictate: if we express appreciation for what God has
already given, we would already have prepared ourselves for anything He might
choose to give beyond what we already have. And the reality is: if there is
nothing beyond, we still owe a debt of gratitude to God for having allowed us
to experience this wonderful miracle of the life we live. Life is the gift of
sharing in the creation by the experience of being part of it. Life is not some
inferior form of existence, but it is the way we experience the eternal drama
in the here and now. Life is not a test; but God expressing His love by
allowing us to participate in the creation of Her
design. These concepts ought to be fundamental to a responsible theology.
And when theology recognizes that the Creation
itself is revelation, they will begin to formulate an Image of God that is more
useful, practical, and responsible - than, so much of the magical speculations
which are generated to enslave people's minds, control their actions and ensure
a self serving dominion of the church.
The creation teaches us things about God such
as paradox, diversity, and order. Paradox leads us to see the "yin"
and "yang" of all things, showing us that nothing is black and
white; but rather, shades of gray harmonizing to produce the wonder of reality.
We are too stuck in the idea of absolute opposition, of the idea that there is
a right way or a wrong way to believe in God. If we were to be more accepting
of our opposition, learning to harmonize with one-another, perhaps we too could
contribute to a beautifully harmonious reality.
Diversity is also what creation is, and it
teaches us that: "The Father's house is a house of many mansions."
What we come to realize when we accept God's diversity is that without
diversity there is no reality. Diversity works in the creation because of a
delicate balance. But, before we as humans can even begin to balance our
diversity, we must come to accept that this diversity is part of God's creative
process - a part of God's plan - from God's Mind. It serves no one, least of
all God, to declare that that which differs from us is evil. For far too long
religion has been placing people neatly into God's camp, with those who differ
branded God's enemies. People who refuse to believe can hardly be called God's
enemies, just as people who are believers are often far from servants of God.
It is what we do in reality, our give and take, that makes us servants to the
Creator - not what we believe.
And we see order when we look at the creation.
And that tells us that when we properly balance things that are positive and
negative, things that are diverse, the results can produce a magnificent
creation of amazing order. Even what we may perceive as calamities, such as
earthquakes, floods, or volcanic activity: seem to work to create and produce
order. So sometimes, maybe society needs some disruption of its ideals to move
the order forward.
Paradox
is the key to it all, and we can easily comprehend it by simple observation for
we live in the paradox of the "now" - the beginning and end at
the same instant, yet, ever the same "now" - but, every second
completely different than the last. God is the eternal Paradox so perfectly in
balance that the ever changing "now" can flow from Her - and life (both of body and soul) is the way we are
experiencing the eternal Paradox (God) in that "now".
To see God in such a manner changes the Image
we have of Him, allowing a more practical basis for our religious faith. It really
becomes a more Godlike Image because He truly becomes transcendent of our
perception of opposition while still remaining compatible with the natural
world we observe. We are less likely to assign Her
human attributes and declare dogmatic truths in the Name of the Divine. As
already stated, God is too complex to be described by the mere human intellect.
She is more easily found in the human abstracts of emotion or feeling. It is
obviously easier to be emotional about God when we focus on the miracle of Her reality around us; when we recognize the awesome power
generated to give us the life, which allows us the everyday experience of
living. A responsible theology would not need supernatural miracles to support
the concept of God, or offer God's hope; for it will encourage the individual
to recognize God and His benevolence in all that is around them. Maybe if human
beings began to look at the world around them, seeing it for the miracle it is,
they might amend their habits and begin treating such things with more respect
and devotion. We treat churches and miraculous places with devotion and
respect, when it's the earth itself which is God's true church (built with His
own hands) - and every human being upon it is the true temple in which God
dwells.
The positive psychological aspect of such
recognition in theology becomes self-evident in what has just been postulated.
If we approached the world as of God's hand, we would begin to treat it
differently. If we seen life as God's gift, of and by itself, a true miracle of
experience in itself: we might find ourselves caring more about each other
because the best experience in life is a shared experience of life.
We do not need the gospels to tell us that God
loves us, nor any other sacred work. All we have to do is open our eyes wide
enough and we can clearly see God's love at work in the miracle of creation.
Religion got its start when primitive peoples seen this truth and realized life
was no accident. Our world of technology, and religions of
supernatural wonders, are removing us from the roots of our relationship
with God. We need not deny God to accept science, for even with some basic
understanding of creation, creation's miraculous existence is still an amazing
wonder. And for religion to deny the knowledge of science, is religion actually
removing itself from its roots - ignoring the most profound of all revelations
which is nature itself.
The Eternal Life beliefs of religions are fine,
and we shall discuss such ideals later. But, when eternal life becomes in
competition with mortal life; when it is seen as superior; when it is made the
object or becomes the meaning for mortal life - it defeats God's purpose, which
is, for us to live and experience. Mortal life is the way we experience
eternity now. Its meaning is that experience! It is our messianic
responsibility to make the most of that experience. Responsible theology will
help us to see that the best way to accomplish this messiahship
is by helping others to experience life with quality, dignity and fullness;
and, by contributing to creation in a responsible manner according to our means
to do so. A balance comes when large numbers of people are participating in
life in such a manner that people are there for others no matter what the need
- and then no one ends up (including ourselves) in dire need. Balance will come
when we give back according to what we take. God has given us the ability to
balance our life, but our human social structures (including church) fail to
accept their responsibility or care enough to examine their own flaws.
The problem with much present theology as it
stands, is, it leads us on a road of psychological
selfishness to a degree. It is too preoccupied with providing an incentive,
when the love for God should be motivated by what we are. Its ultimate concern
is our personal salvation, or in Eastern traditions, our personal state of
Nirvana. Yet if we look to the natural order as a source of revelation, we see
that while every individual thing in creation is important, has purpose and
therefore dignity - its existence is there to make possible the existence of
something else. In other words, everything exists for the whole. We need to
acknowledge this revelation if we are ever to make improvements to our world.
We need to recognize this sacred principle if we are to ever solve the problems
of hatred, inequality and oppression which exists in our societies. If we could
accept this truth from the creative revelation: the written revelation, the
myths, and all the rest of inspired revelation would be approached in a vastly
different perspective, thus, becoming much more applicable to our everyday
world.
A good example to draw from here is the bee.
Now, people are not bees, and we admit that human life is much more complex,
but never the less, we can still learn from them. Not only is the sense of
community necessary to the hive, but also a delicate responsibility of
individuals in that hive. The bees ensure their own success by pollinating the
flowers and trees that produce their needs for generation to generation. And
from such a balanced relationship of hive, all the earth benefits, for many
other life forms are very dependent upon this simple insect - including, we
might add, humankind. This is not to advocate that people try to live like
bees, but we could certainly learn an
ethic that would be practical in our everyday world by looking for a revelation
there.
Looking to the creative revelation allows us to
see God in a very practical and real sense. Such revelation is not going to answer
all our questions about God, but it would certainly help us to widen our
perspective of God as well as allow us to hold a practical conception of a very
impractical being. Viewing creation as a form of revelation allows us to see
the Presence of God among us.
In a work called "The Mind of God"
the physicist Paul Davies outlines the type of God who would have created the
universe we observe and now just begin to understand:
So what type of God would this be? By assumption, he would have to be
rational. There is no point in invoking an irrational God; we might as well
accept an irrational universe as it is. He should also he omnipotent. If God
were not omnipotent, then his power would be limited in some way. But what
would constrain this power? We should want to know in turn how the limitation
originated, and what determined the form of constraints, exactly what God was
and was no allowed to do. (Notice that even an omnipotent God is subject to the
restraints of logic. God couldn't make a circle a square for example. By
similar reasoning, God would have to be perfect, for what agency would produce
any defects? He would also have to he omniscient - that is, be would need to be
aware of all the logical possible alternatives - so that he would be in a
position to make rational choice.,
(Paul Davies, MIND
OF GOD, Simon & Schuster, 1992, p172)
Of course, if theologically we were to assume
any limitation of God, they must be self induced. It would seem that such
limiting conditions would take the form of not violating His own ideals, or,
bind Him to creating the best of Her potential. We
seem to make a contradiction in religion that physical reality is somehow God's
inferior handiwork. While a world to come may exist in the beyond, it would be
a far cry to claim its superiority to this one. If anything differs, it is our
participation in such a world that will make it a heaven or a personal hell.
Such is another reason why we should view the perfection of God's work in the
reality of our existence.
If Davies' other assumptions were to be
correct, then we live in the "now" of the best God can create
for the "now"; for what kind of a God would purposely create a
flawed creation? In such an ideal, God (or some devil) do not become the fault
of our failures, which instead, lay at our own doorstep in the poor choices we
make in our gift of free will. If we look at the creation from a scientific
perspective we are amazed at its perfection and its inter dependence - from the
supernovas of the stars that create the atoms to make up you and I, to the
expansion of the universe at the perfect speed to make it work.
So, in looking to absolute revelation, many of
the attributes already theologically assigned to God are still tenable, but we
also must add certain other aspects such as paradox:
No attempt to explain the world, either scientifically or THEOLOGICALLY, can be considered successful until it
accounts for the paradoxical conjunction of the temporal and atemporal, of being and becoming.
(ibid., p38)
Thus, the idea of a static (unchanging) God is
challenged when we look to the creation itself - which is ever changing as it
flows through time, yet, still remains always "now". Seeing this in
the absolute revelation helps us to see it more clearly in the scriptures of
the collective as Karen Armstrong so eloquently points out to us:
This utterly [Platonic] static Image of Divinity would have an
immense influence on Jews, Christians, and Muslims, even though it had little
in common with the God of revelation, Who is constantly active, innovative and,
in the Bible, even changes his mind, as when he repents of having made man and
decides to destroy the human race in a flood.
(Karen Armstrong, [
HISTORY OF GOD Ballantine Books, 1993, p36)
This realization can help us understand how we
can make wrong assumptions about a paradoxical God who is always a constant,
and yet, ever changing. We can see this if the creative process is taken into
consideration; particularly now that we have some understanding of it. If we
see the constant change of the universe it helps us to recognize that in the
other revelations the message may be the same, but the implication of such a
message may change. It is a contradiction to have a static God and an ever
changing creation; whereas it is a paradox to have a God that is ever changing
in the constant of change itself, which is what God's absolute revelation
implies.
What do such ideals mean in terms of practical
and useful theology. For one, God makes sense, as much
sense as a God can make in relationship to the things around us, given our
limited intellectual perception. They also help us to gain more accessibility
to God, because we see Her in all that is of Him. The
absolute revelation in the natural order can help us to look for practical and
meaningful messages in the other revelations, messages that pertain to the
everyday realities of our world. Messages that help us to understand God,
relating to Him in terms of the things which most affect us; therefore, God
becomes much more visible in our lives.
The messages of God are the same, but the way
those messages are filtered through the human mind depend upon a lot of
variables; one of which is the world around us. Too often we use words like
"holy," "faith," or "repentance,"
in a manner that is not consistent with their understanding in their original
form.* By looking to the natural revelation we are forced to look at
the ancient revelation in new ways, through the eyes of the people for whom
they were written, with an understanding of the limitations of their ability to
perceive the natural order around them. This helps us to refine an inspiration,
to look for its timeless message; rather than, trying to literalize
that which cannot be literalized.
*PLEASE NOTE
Karen Armstrong in her "HISTORY
OF GOD", Ballantine Books explains on page 41
that the word "holy" (Hebrew: kaddosh)
means morel excellence in today's world, but its original meaning had nothing
to do With morality but meant "otherness, a
radical separation". Likewise, in the same work on page 17, she points out
that the Biblical writers did not view "faith" as a belief or
profession of an orthodox view or creed. The word "faith" in the Old
Testament meant trust, to quote Armstrong: "In the Bible, Abraham is a man
of faith because he trusts God will make good on his promises, even
though they seem absurd," If we stop and think about it, there was no
structured faith as we understand it for Abraham to believe in. Historian
Michael Grant, in his work JESUS, AN HISTORIAN'S VIEW OF THE GOSPELS,
(Charles Scribner's & sons,1977) on page 45 tells
us that the word "repentance" which we understand to mean
"atonement for sin" is a translation from the Greek word metanoia which
more literally translates "a change of heart". It is reasonable to
challenge any theological assumption based upon an understanding of words that
are far removed from the concept of the original author.
These are just three isolated
examples. Any reading of scholarly works will reveal dozens more. The fact is,
when we look at these words in their original context, they are often more
meaningful and give more tolerant insight than the meaning we give them today.
==================================================================
Karen Armstrong states in her book about God:
Effectiveness rather than philosophical or historical demonstration
has always been the hallmark of a successful religion.
(ibid., p33)
And this is the problem with our theology today, it is a theology of belief and rhetoric, rather than
effectiveness, because so often it postulates things that have no relevance in
the reality of our everyday world. This statement is self-evident in our
societies, in the workplace, in business, and in our body politic: as we are
the most believing nation on earth that lacks the honesty, compassion,
tolerance, equality, and universal love that is so emphasized in the
Judaic-Christian scriptures.
The crime, the social decay, the drugs, and the
violence are not the work of some demonic super creature. And while all the
blame would not lie at the doorsteps of our churches, they need to assume a
share of the responsibility. Glorifying the crucifixion of a God/man -
projecting our failures unto the devil - placing faith and words over works -
projecting the state of affairs of humanity upon God or the devil - the selling
of God by promising Her rewards or the deliverance of magical solution to our
problems - and the promise of paradise in exchange for belief: all are
psychologically contributing to the indifference, self-righteousness, and
selfishness that have reached epidemic proportions.
Religion may still bring comfort to the
individual and it may properly motivate a few, but it has so removed God from
the everyday reality of Her creation we no longer feel the need to bring Him
into our business, government, or social concerns. Today, money has more of an
influence on human beings than any religious ideal. In the past it was the job
of religion to bring God into the community. Today, many of our religions
remove God from our plane of reality, relegating Him to an external world to
come and asserting that they alone can-speak for Him.
Our world of theological polarization has set
the body and soul apart, when they are in fact one. We have set heaven and earth
as differing planes,, when in fact they are the same,
the earth being that part of heaven we experience "now". We have
polarized the secular world from the spiritual world and removed the Creator
from Her creation. We categorize all diversity, and too often, condemn what
fails to meet our self-centered beliefs. Our religious ideals bring about as
much intolerance as they do tolerance.
It is true that the answers to all our problems
will not be found in a responsible theology, but if we begin to recognize God's
presence in the reality around us, and begin to appreciate the miracle of that
reality; we just might begin to change our ways enough to see that the gift
which God has bestowed upon us is in the experience of life itself. With God as
the singularity that is responsible for the Big Bang, and all we see because of
it, we can open our eyes and give thanks for the opposition and diversity that
harmonizes to produce reality. And, just maybe, we might develop more tolerance
to actually learn from one another. Putting a religious emphasis on "a
Creator in the creation," clergymen could motivate people to see God
and Her miracles all around us - a God who performs those miracles for everyone
on the face of the earth, not just a chosen few. Perhaps, if people were
encouraged to see the reality of God in the reality of living, it would be
easier to incorporate the ideals associated with a God in the social reality of
living.
Responsible theology need not abandon the old,
but it must look at it in a new light. We need to remove the magical projection
out of religious ideals; without removing the spirituality. We need to
emphasize: the miracle of life, the importance of working toward a quality of
life for all, and the tremendous gift that life is; and in doing so, we need
not make promises of world's to come for we have already prepared for anything
God may choose to bless us with. We don't have to polarize life and death, for
they are truly part of the same cycle. It's a lesson of natural revelation we
can learn from a dying star, because we now realize all that supernovas give
birth to. Out of the massive release of energy comes
the atoms from which we are built.
We need to look at things in a different light,
and theology needs to get back to the root of seeing the reality of God's
active participation in the creation. While the perceptions may differ the
truth remains the same. A truth that the author of Psalms seen, one which sees
the reality of God's participation in the creation:
Bless the Lord, my soul; 0 Lord my God, Thou art great
indeed, clothed in majesty and splendor, and wrapped in a robe of light.
Thou has spread out the heavens like a tent and on
their waters laid the beams of Thy pavilion; who takes the clouds for Thy
chariot, riding on the wings of the wind; Who makes the winds Thy messengers
and flames of fire Thy servants; Thou did fix the earth on its foundation so
that it can never be shaken; the deep overspread it like a cloak, and the
waters lay above the mountains. At Thy rebuke they ran, at the sound of Thy
thunder they rushed away, flowing over the hills, pouring down into the valleys
to the place appointed for them. Thou did fix the boundary which they might not
pass; They shall not return to cover the earth.
Thou did make springs break out in the gullies, so
that the water runs between the hills. The wild beasts all drink from them, the
wild asses quench their thirst; the birds of the air nests on their banks and
sing among the leaves.
From Thy high pavilion Thou did water the hills; the
earth is enriched by Thy provision. Thou made grass grow for the cattle and
green things for those who toil for man, bringing bread out of the earth and
wine to gladden men's hearts, oil to make their faces shine and bread to
sustain their strength.
The trees of the Lord are green and leafy, the cedars
of Lebanon which He planted; the birds build their nests in them, the stork
makes their homes in the tops. High hills are a haunt of the mountain-goat, and
boulders a refuge for the rock badger.
Thou has made the moon to measure the year and taught
the sun where to set. When Thou makes darkness and it
is night, all the beasts of the forest come forth; the young lions roar for
prey,
seeking their food from
God. When Thou makes the sun rise, they slink away and
go to rest in their liars; but man comes out to work and to his labors until
evening.
Countless are the thing Thou has made, 0 Lord, Thou
has made all by Thy wisdom; and the earth is full of Thy creatures, beast great
and small.
Here is the great immeasurable sea, in which move
creatures beyond number. Here ships sail to and fro,
here is Leviathan who You have made Thy plaything. All of them look expectantly
to Thee to give them their food at the proper time. What Thou gives them they
gather up. When Thou opens Thy hand, they eat their
fill. Then Thou hides Thy face, and they are restless and troubled, when Thou
takes away their breath, they fail and they return to the dust from which they
came, but when Thou breathes into them, they, recover; Thou gives new life to
the earth.
May the glory of the Lord stand forever and may He
rejoice in His works! When He looks at the earth, it quakes; when He touches
the hills, they pour forth smoke.
I will sing to the Lord as long as I live all my life
I will sing, psalms to my God. May my meditations please the Lord, as I show my
joy in Him.
(Psalm 104)
Food for Thought, Recommended Reading for Revelation
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