The World sprang into existence five minutes ago, exactly as it was then with a population that “remembered” a wholly unreal past, it is logically possible. There is a beginning or a potentiality of goodness in human nature because humans are rational beings and have a moral sense and knowledge. Stop listening to the tyranny of your individual natural life and win freedom into the spiritual life. The Savior has set us free from sin, but this is the freedom that comes from being set free from myself by the Son. We tend to rely on our own energy instead of being energized by the power that comes from identification with Jesus Christ. When the Son of God prays, He is mindful and consciously aware of only His Father. God always hears the prayers of His Son, and if the Son of God has been formed in me, the Father will always hear my prayers. However, I must see to it that the Son of God is exhibited in my human flesh. When I come into contact with the everyday occurrences of life as an ordinary human being, is the prayer of God’s eternal Son to His Father being prayed it me?  

Both learning and thinking are indispensable. Without learning there are no data for inquiry. Without thinking no principle or concept can be reached. The senses of hearing and seeing do not think and are obscured by external things. When one thing comes into contact with another, as a matter of course, one leads the other way. Senses never make a person reflect upon oneself. To the mind belongs the office of thinking. By thinking, it gives the right view of things; by neglecting to think, it fails to do this. Aesthetic perfection arises out of the limits of human understanding. People are unable to conceive, as God can, the real, supreme unity in the enormous variety of things. One must therefore content oneself with introducing an artificial unity (uniformity) into some objects in order to perceive them as wholes; and this is beauty. A beautiful object is not necessarily perfect in itself, but must be perfect in its capacity to be perceived. The perception of beauty strengthens the representative activity of the soul and makes it more perfect, thus causing a feeling of pleasure.  

The perception of beauty causes intuitive knowledge; in its highest stage it becomes the aesthetic illusion in which, for example, fable appears as reality. The conception of beauty explains why some people find pleasurable effects in tragedy. In tragedy, murder is the representation of a morally and metaphysically imperfect event, but its representation may be subjectively perfect. In the sublime, the pleasure in awareness of immensity of distance, size, or number is mixed with some pain because of one’s inability to comprehend it completely. In both cases, aesthetic pleasure is the result of the mixed feeling (vermischte Empfindung) arising in one’s soul: even if some element of the perception is unpleasant, the perception as a subjective whole is pleasurable. However, it is essential that you give people the opportunity to act on the truth of God. The responsibility must be left with the individual—you cannot act for another person. It must be on one’s own deliberate act, but the evangelic message should always lead one to action. Faith always works in a person way, because the purpose of God is to see that perfect faith is made real in His Children.  

Aesthetic feelings must be attributed to a faculty different from intellect and desire, a faculty that called the faculty of approval (Billigungsvermogen). The beauty of an object escapes us if we subject it to a process of analysis and definition; therefore, experience of the beautiful cannot be an object of knowledge. A beautiful object gives us aesthetic pleasure even if we do not possess the object; thus, the approval of beauty must be distinct from desire. Metaphysical perfection, unlike beauty, is both know by intellect and an object desire. Beauty is produced by genius. Genius does not imitate nature, but idealizes it, that is, it exhibits natural objects as God would have created them if his aim had been aesthetic and not metaphysical perfection. Genius is independent of rules because it establishes its own rules. A genius’ procedure is instinctive. Both the existence of God and the immortality of the soul can be demonstrated. The soul is a simple substance and therefore indestructible. The soul might nevertheless lose its consciousness, but the divine wisdom and goodness of God will not allow this to happen. 

The soul is a highly personal endeavor that must always remain open and be capable of organic growth in the light of new evidence. It provides a framework for entering into genuine dialogue with the contemporary situation and is essentially an effort of reason reflecting on their data of experience. The soul is a strong affirmative force of the World and has the power to fix the limits of the activity of the mind. Human reason without the assistance of revelation necessarily falls into error. The reality of the World transcends our consciousness of it. Human behavior is a mosaic of reflexes with its emphasis on the involvement of the organism as a whole in all its separate functions. The body is not just an object among objects; nor is it just a contingent fact that our perceptual experience is specially conditioned by what occurs in one particular sector of the physical World. Instead, it is precisely because consciousness has a locus within the World that out knowledge of that World has the perspectivistic and uncompletable character of the soul. The functioning of the human body itself, at least at its higher levels, can be understood only if we attribute to it the intentional structures that the soul would reserve for pure consciousness. We do indeed create our moral being.