CHAPTER 28: ESSENTIALS OF THE FATHER'S MESSAGES

IN THE CONTEXT OF THE UNIFIED THEORY

Obviously, this writer is neither the best qualified nor -- as we will

see below -- the one primarily called to expound the text of THE
FATHER SPEAKS TO HIS CHILDREN. But it is the motivation
explained in the foregoing chapter together with the relevance of the text
for the unified theory of social systems that calls me to write this chapter.
The interested person should read the entire text (of some 60 pages)
himself, and internalise it through meditation and repeated reading. I
found it especially useful to realise through critical reflection that the text
is in no way contrary or contradictory to one's existing faith or
philosophical outlook. Rather, it adds significantly to whatever one has
in one's spiritual consciousness, and what one believes. The following
paragraphs are based on such critical reflection of mine.

In chapter 27 we spoke in reference to humankind, that is the

children of the Father, about two central kinds of involvement, both of
essential and fundamental nature: vital involvement and spiritual
involvement. When we want to speak, democratically, about all involved
in the given situation, we must recognise the parental involvement of the
Father who also participates in the social system of humankind. And as
much as in the case of the Schumpeterian entrepreneur, or the parents of
children, this gives the Father certain unique and asymmetrical rights of
participation in decisions and in all creation; creation which antecedes the
existence of all of us others involved in the social system.

Our Father tells us a good deal about His creation in the text. Let
me try to point out what I feel are the essential elements of the text:

1. The Father created everything, the world we live in, for his
children, for humankind.

2. Only once this was accomplished, could He create and place

men and women -- his children -- into this environment of other creation.

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 3. He created His children in order to know Him, to love Him, and
to serve Him. He also desires us to honor Him -- in a way whereby we
can already participate in our choices -- and to this we will return below.

4. There seems to be no contradiction between these creative acts

and a certain evolutionary process -- perhaps akin to a praxis progression,
as argued in chapter 26 and elsewhere in this study. Certain periods of
history over which the position of the Father towards His children was
evolving, such as the period of the Old Testament, or the Christian period,
are recognised.

5. Overarching everything in the Father's text is his boundless and

eternal love for all his children without exception, irrespective of any of
their characteristics including characteristics given by the children to
themselves as a matter of the exercise of their free will; e.g. to love the
Father or not love him, to do what He wants us to do or to choose evil,
and so forth.

6. The Father is distressed over the neglect by his children of him

-- and imputes this to the work of the evil in the world which is trying to
convince the children that He is a terrifying strict Father bent on punishing
us; contrary to the truth of his boundless and eternal love towards his
children, and his readiness to forgive.

7. While the entire text represents proofs and demonstration of this

boundless love, one single sentence is perhaps the clearest demonstration
thereof: [p. 49] ALL THOSE WHO WILL CALL ME BY THE NAME
OF FATHER EVEN IF ONLY ONCE, WILL NOT PERISH BUT WILL
BE SURE OF THEIR ETERNAL LIFE AMONG THE CHOSEN ONES.

8. Another of the many proofs of the Father's love is his asserting

that He is the happiest when with his children. He wants to be present and
be honored in families, workshops, hospitals and everywhere, sharing
with his children their pains as well as their joys.

9. His love and humble simplicity ask for a single specific

liturgical act -- to be honored by his children through a special Feast
dedicated to him as THE FATHER OF ALL MANKIND, in the early part
of August each year. In the precise choice of the day and time He wants
us to participate in making the decision.

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 10. What this writer finds most remarkable is that the Father tells
us that if this form of honoring Him had been established in the early days
of Christianity, the world today would have been quite different indeed:
BELIEVE ME, IF YOU HAD BEGUN TO HONOR ME WITH A
SPECIAL DEVOTION FROM THE TIMES OF THE EARLY
CHURCH, AFTER TWENTY CENTURIES FEW MEN WOULD
REMAIN LIVING IN IDOLATRY, IN PAGANISM AND SO MANY
FALSE AND EVIL SECTS, IN WHICH MAN IS RUNNING BLINDLY
TOWARDS THE ABYSS OF ETERNAL FIRE! AND SEE HOW
MUCH WORK REMAINS TO BE DONE! [p. 27 ] This last injunction is
the cornerstone of the next and final chapter of this study -- an attempt to
jump-start a dialogical social praxis progression with the Father's children.

11. The statement in #10. above quite clearly evokes the dilemma
of the dichotomy of the Father's children throughout history, specifically
and especially, the dichotomy between the Old and the New Testament
eras, something that for decades puzzled this writer and for which I
received the most autoritative, the most wonderful and most loving answer
from the Father's text. To understand it fully the reader must know from
the New Testament the parable of the Prodigal Son: [p.52-53] IF THERE
IS SOMETHING THAT I DESIRE, ABOVE ALL NOW, IT IS SIMPLY
TO SEE MORE FERVOR ON THE PART OF THE JUST, A SMOOTH
PATH FOR THE CONVERSION OF SINNERS, SINCERE AND
PERSEVERING CONVERSION, AND THE RETURN OF THE
PRODIGAL SONS TO THEIR FATHER'S HOUSE. I AM REFERRING
IN PARTICULAR TO THE JEWS AND TO ALL OTHERS WHO ARE
MY CHILDREN, SUCH AS THE SCHISMATICS, THE HERETICS,
THE FREEMASONS, THE POOR INFIDELS, THE SACRILEGIOUS
AND THE VARIOUS SECRET SECTS.

12. In juxtaposition to 11 above, I am in haste to point out that

none of us Father's children are without fault, and none of us is without
scope of improving or carrying out more carefully our Father's will. The
Father's text contains a specific message entitled "To the Pope." Its first
paragraph reads as follows: [p.33] I TURN TO YOU, MY BELOVED
SON, MY VICAR, BEFORE ALL OTHERS, TO PLACE THIS WORK
IN YOUR HANDS. IT SHOULD RANK FIRST AMONG ALL YOUR
TASKS AND, BECAUSE OF THE FEAR INSPIRED IN MEN BY THE
DEVIL, IT WILL BE ACCOMPLISHED ONLY AT THIS TIME.

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 At least those of us who are Catholics, but more remotely those
who are Christians, and even by implication all members of the human
family may feel impoverished by the fact that such a document as that
discussed here has remained largely unknown to this day; in spite of all
the required imprimaturs and nihil obstats and studies and verifications by
a critical commission of theologians, after almost seventy years since the
text's reception by sister Eugenia. But of course such a delay was
foreseen by the omniscient Father, and thus I feel that we should not look
backward but rather turn to the future and make up to our loving Father
whatever we can with his help and guidance. I try to discuss this in the
next and concluding chapter, seeking to complete the search for optimal
social systems also in the spiritual dimension.

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