It Is Important to Rectify Relations Between Man and God (Part One)

In establishing a normal relationship with God, the most important thing is the question of how to treat His words. Whatever the manner in which God speaks, on whatever topic or to whatever extent He speaks, the fact is that all He says is what man needs most, what man should understand and that with which they should be furnished. Moreover, the words God says are perfectly within the reach of the human mind and human thought, that is, of man’s native faculty. They are intelligible and understandable to man. Whatever God says or does, whether it be the Holy Spirit working in a person or God’s arrangement of various people, events, things, or environments, it does not exceed the scope of man’s native faculty or the realm of their thought; instead, it is specific, genuine, and real. If a person cannot understand it, there is something the matter with them. It means that they are of excessively poor caliber. In any case, God’s manner of speaking and tone, the impetus for His speech, and all the words He provides to man are all things believers in God must understand, and they are all comprehensible to man. This is because God is speaking to man, and what He speaks is human language, and in expressing these words of His, He conveys them and provides for man with as much colloquial, varied language and vocabulary that is available and accessible to humans as possible, so that people with different thoughts and perspectives, of different levels of literacy, and with different educational and familial backgrounds can all comprehend and understand them. In all these words that God speaks, there is something you should understand: There is nothing too esoteric or abstract in His words, no words that man cannot interpret. So long as someone is possessed of a certain caliber and focuses on practicing and experiencing God’s words, they can achieve an understanding of the truth and grasp His will. The truths that God expresses come from Him, but the forms of language He uses to express them, down to their particular phraseology, are all human. They do not leave the bounds of human language. No matter what form God uses to speak His words, or what method or tone He uses to speak, whether His phraseology comes from the West or the East, whether He speaks in ancient or modern human language, is there any language in His speech that mankind finds unintelligible or nonhuman? (No.) No one has found any to date. There are some who say, “That’s not right; I found two such words: ‘righteousness’ and ‘majesty.’” “Righteousness” and “majesty” are two descriptors or statements about an aspect of the divine essence, but are these words not also current among humans? (Yes, they are.) No matter how far your understanding of these two words goes, you can at least find their most fundamental, original definitions in the dictionary, and by holding those most original definitions up for comparison against God’s essence, His disposition, and what He has and is, in such a combination, the words become more concrete to humans and are abstract no longer. Couple that with the lengthy expositions of facts, commentaries, and explanations of these words in the words of God, and they grow more concrete to all people, more vivid of imagery, more authentic, nearer and nearer to the essence, possessions, and being of God that people ought to know. So, vocabulary and statements that have to do with such things as God’s disposition do not seem abstract or mysterious to you. Tell Me, then: Is there anything abstract in those truths that touch on man’s usual practice, the path they walk, and the truth principles? (No.) Again, there is nothing abstract there.

Since I began expressing My words and giving sermons, I have made supreme efforts to use human language—language that humans can understand, engage with, and comprehend—to preach, and to fellowship on the truth and discuss the truth principles, so that you might better understand the truth. Is this not a more human approach? What is the advantage of this for you? It makes you better able to understand more of the truth. And what is My purpose in speaking in this way? To enable you to hear richer, more diverse language, then to use that diverse language to make it easier for people to understand the truth, and so that they do not feel that it is tedious. The variety of language of the Bible, Old and New Testaments alike, all falls within an idiom of a sort, such that people can tell at a glance that certain words are biblical, that they come from the Bible. There is something signifying or symbolic in these words. What I do is strive to make it so that the styles and wording of today’s language are without iconic features, so that people can see that this language goes beyond the biblical idiom. Although people can see from the content and tone of God’s speech that its source and that of the words spoken by God in the Bible seem to be one, they can see in its wording that it has leaped beyond the Bible, beyond the Old Testament and the New, and has gone higher even than the spiritual terminology used by all the spiritual people over the millennia. So, what terms are among those that God now speaks? Some of them are the positive, commendatory language that people often use, while some other words and language of His are more apt to expose and express man’s corrupt disposition. There are also some specialized things, pertaining to literature, music, dance, translation, and so on. This is meant to allow anyone, no matter the realm of their duty or of their professional know-how, to feel that the truths I say are intimately related to real life and the duty they perform, and that there is no disconnect between the truth in any of its aspects and people’s real lives or the duties they perform. So, are these truths not of great help to you? (They are.) If I did not care about such things, and categorically avoided anything having to do with the topics of translation, film, art, writing, and music, and never used such words, and avoided them intentionally, then would I be able to do My work well? If that were so, I might yet be able to do a part of it, but it would be a struggle to communicate with you. Therefore, I take pains to study and master such language. For one thing, this can help you with the theory and principles of your professional work; for another, when you perform your duties in these areas, it helps you feel that the professional work your duties involve is not detached from the truth. Whatever your specialty, whatever your forte, whatever profession you study, you can read and understand these words, and they enable you to attain the goal of entering the truth while doing your duty. Is this not a good thing? (It is.) It is a good thing. So, how can such a good result be achieved? This requires God, in His humanity, to possess some things. And what things are those? The normal humanity of God incarnate must understand a bit about various specializations, though I do not need to work hard at that and study those things to mastery. This is just so that I am able to employ knowledge from all fields as I fellowship about the truth and give testimony to God. This allows people in any field to understand and appreciate the testimonies of God’s house, as well as its various filmed works, which is of such benefit to the work of spreading the gospel. If I were to use only the language of God’s house to fellowship about the truth, and none of the language and knowledge of society’s various, specialized fields, the results would be very poor. So, to do this work well, what must I achieve? I must have some degree of professional knowledge, which is why I sometimes listen to songs, watch the news, read magazines, and read the newspaper on occasion. At times, I also pay heed to some of the affairs of unbelievers. The affairs of unbelievers involve many different things, and some language of theirs is absent from God’s house—but if that language is put to use as the language of sermons, it will at times be highly effective, and help you, and make you feel that the path of belief in God is wide, not tedious or uninteresting. This will be of great help to you, and you should learn some useful things from it. Though most of you will not be successful in your learning, those of sufficient caliber will be able to learn some useful things, which will benefit their performance of their duties. When I have nothing to do, I unthinkingly learn a few things by watching the news and listening to music. It takes no special effort; I simply spend My free time learning things, watching things, listening to things, and without meaning to, I master a few of them. Will My mastery of these things have an impact on the work? Not in the least—in fact, it is necessary that I do so. It is of benefit to the work of God’s house and to spreading the gospel. What is My meaning in fellowshipping about these issues to you? It is that these words God speaks ought to be accessible to you, that they should all be comprehensible and easy to put into practice. At the least, they are something humanity should possess. When I say these are things humanity should possess, I mean that when God does His work and expresses His words, they have already been processed through His humanity. What does “processed” mean? By way of example, it is like chaffed wheat, which is threshed and ground into flour, then made into bread, cakes, and noodles. After being processed, these things are given to you, and what you ultimately partake of is a finished product, a prepared food. What is your part in this? It is to eat and drink the words God speaks today in their entirety, as quickly as you can. Eat and drink more of them, accept more of them, and experience them, digest them, and absorb them, bit by bit. Turn them into your life, into your stature, and let God’s words dominate every day of your life and the duty you perform. All the words God speaks are in the language of humanity, and though they are readily understood, the truth within them is by no means easy to understand or enter; though the language is easy to understand, entering the truth is a many-staged process. God has spoken so many words and brought man unto the present, and every word He says is being fulfilled in you, bit by bit, and the truth He expresses, as well as the procedure that guides people as they enter the truth and embark on the path of salvation, is, quite clearly and obviously, coming true in you and being fulfilled bit by bit. Such results are made manifest in you, little by little. There is nothing abstract in this. Now, let us pay no mind to how God’s words are processed through His humanity. There is no need to look into that process—there is a mystery in it that man’s study cannot penetrate. Mind only that you accept the truth. This is the wisest choice and the most correct attitude. There is no use at all in always wishing to look into things. It is a waste of time and effort. The truth is not something gained through study, let alone discovered by science. It is expressed by God directly, and it can only be understood and known through experience. One can only gain the truth by experiencing God’s work. If one uses only a mental process to study things but does not practice and has no experience, they cannot gain the truth. What might a positive attitude toward God’s words be, other than not looking into things? Acceptance, cooperation, and uncompromised submission. Really, if anyone is most qualified for study, it is I, yet I never do so. I never say, “Where do these words come from? Who told them to Me? How do I know them? When did I come to know them? Do others know them? When I say them, will they get results? What will come of them? I lead so many people—what will I do if I do not ultimately achieve the desired results, if I do not lead them to the path of salvation?” Tell Me—are these things that should be looked into? (No, they are not.) I never look into these things. Whatever I wish to say, whatever I wish to tell you, I tell you directly. I have no need to go through the mental process of studying it. All I need to consider is whether you can understand it if I put it a certain way; whether I need to speak more concretely; whether I need to provide more examples and stories, from which you would gain more specific information and a more specific path of practice; whether you have understood what I say; whether something in My wording, in the style and tone of My speech, or in My grammar or turns of phrase has caused you to misunderstand or be puzzled; or whether there is something in My speech you feel to be abstract, mysterious, or hollow. I need only to observe and consider these things. I do not look into the rest. It is normal for Me not to look into things, but is it normal for you? For you, looking into things is quite normal; it would be abnormal not to. This comes from the urgings of the instinct and nature of corrupted humanity. You are all certain to look into things. Yet there is one thing that can resolve this problem: As man comes gradually to interact with God, the relationship between man and God grows more normal, and man sets their station aright and gives God the proper position in their heart. As this progresses for the better, in an ever more benign direction, man’s awareness, knowledge, surety, and acceptance of what God does will deepen in degree, and as it does, man’s certainty, awareness, knowledge, and recognition of the incarnation will also grow deeper. As these things deepen, you will study and doubt God ever less, in ever smaller ways.

Why does man study God? It is because there are too many notions and imaginings about God in them, too many uncertain factors, too many doubts, too many things they do not understand, too many things they find inscrutable, too many mysteries, and so, they wish to figure them out through study. Any study you undertake that makes use of external phenomena, of your specialized knowledge or mental judgment, will not lead to understanding; you will have wasted much effort and will still not understand what God and the truth are about. But for those who pursue the truth, it barely takes a few years to see results, to gain genuine knowledge of God and develop a heart of fear and submission. Some people do not believe that God’s words are practical or factual, so they wish always to study God, God’s words, and even the incarnation. Matters of life and of the spirit do not yield to study. When the day comes on which you experience these truths and put all your mind, all the price you pay, and all your emphasis on practicing the truth and performing your duty, you will have embarked upon the path of salvation, and will no longer study God incarnate. That is, the question as to whether He is human or God will then have been answered. However normal His humanity is, however similar He is to ordinary people, that will no longer be important. What matters most is that you will have finally discovered His divine essence, and finally acknowledged the truths He expresses, and by then, you will have accepted from the depth of your heart the fact that this person is the flesh in which God is incarnate. Because of a few facts, a few processes, a few experiences, because of a few lessons you have learned from stumbling and failures, deep inside you, you will be able to understand a bit of the truth and admit you were wrong. You will no longer doubt or study this person, but will feel that He is the practical God, that this is settled as an indisputable fact. You will then have instinctively accepted that He is God incarnate, without a doubt. No matter how normal His humanity is, and though He speaks and acts like an ordinary person and is not in the least extraordinary or grand, you will not doubt Him, nor will you have contempt for Him. In the past, you would not have felt God incarnate to accord with your notions, and you would have studied Him, and you would have been contemptuous and mocking, defiant at heart—but today things are different. Today, as you savor and listen to His words in great detail, you accept all that He expresses from a different point of view. And what point of view is that? “I am a created being. Christ may not be tall, and His voice may not be loud, and He may not look like anything special, but His identity is different from mine. He is not a member of corrupted humanity; He’s not one of us. We’re not on equal footing with Him, not on a par with Him.” There is a difference here from your previous point of view. How does that difference come about? Deep inside you, you make the transition from your initial non-acceptance and involuntary study, to accepting His words as life, as your path of practice, to feeling that He has the truth; that He is the truth, the way, and the life; that He seems to have God’s shadow and a revelation of His disposition; and that God’s commission and work are in His person. That is when you will have acknowledged and accepted Him completely. When any reaction you have to Him and any attitude toward Him has become the instinctive and correct reaction that a created being ought to have, that is when you will have become able to treat this Son of man in the flesh as God and not study Him anymore, even if you are told to do so, just as you would not study why you were born to your mother and father or why you look like them. When you have come to this point, you instinctively stop studying such things. They are not topics related to the scope of your daily life and are questions no more. Your attitude toward these things has gone from its initial, conditioned reflex of study to an instinctive refusal to study, and with your instinct thus changed, God incarnate will rise ever higher in status and measure, irreplaceable by any person, and become God Himself within your heart, with the status of God. Your relationship with God will then be completely normal. Why is this? It is because you cannot see the spiritual realm, and to any person at all, the God of the spiritual realm is relatively abstract. Where He is, what He is like, what His attitude is toward man, what expression He wears when He speaks with man—people know none of these things. Today, the One who stands before you is a person in form and likeness, who is called God. At first, you do not understand Him, with your resistance, doubt, assumptions, misunderstandings, and even contempt; then, you experience His words and go on to accept them as life and the truth, as the principles of your practice and the aim and direction of the path you walk; and from there, you accept this honest-to-goodness person, as if He were a materialized image of the God in your heart whom you cannot see. When you come to feel this, will your relationship with God be a hollow thing? (No.) No, it will not. When you take God as a vague, unseeable image and concretize Him to the point where He has become a fleshly body, a person among people, whom no one would give a second look, if you are still able to maintain the relationship of a created being and the Creator with Him, your relationship with God will then be as normal as it can be. Whatever you do to Him then, it will fundamentally be a reaction that a created being ought to have by instinct. You could not doubt Him if you were asked to, nor could you study Him; you would not try to study Him, saying, “Why does God speak like that? Why is His expression like that? Why does He smile and behave as He does?” These things could not be more normal for you. You will say to yourself, “God is thus and should be thus—yes! Whatever He does, my relationship with Him will be normal and unchanged.”

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