The Eternal Son

6:0.1The Eter­nal Son is the per­fect and fi­nal ex­pres­sion of the “first” per­sonal and ab­so­lute con­cept of the Uni­ver­sal Fa­ther. Ac­cord­ingly, when­ever and how­ever the Fa­ther per­son­ally and ab­so­lutely ex­presses him­self, he does so through his Eter­nal Son, who ever has been, now is, and ever will be, the liv­ing and di­vine Word. And this Eter­nal Son is res­i­den­tial at the cen­ter of all things, in as­so­ci­a­tion with, and im­me­di­ately en­shroud­ing the per­sonal pres­ence of, the Eter­nal and Uni­ver­sal Fa­ther.

6:0.2We speak of God’s “first” thought and al­lude to an im­pos­si­ble time ori­gin of the Eter­nal Son for the pur­pose of gain­ing ac­cess to the thought chan­nels of the hu­man in­tel­lect. Such dis­tor­tions of lan­guage rep­re­sent our best ef­forts at con­tact-com­pro­mise with the time-bound minds of mor­tal crea­tures. In the se­quen­tial sense the Uni­ver­sal Fa­ther never could have had a first thought, nor could the Eter­nal Son ever have had a be­gin­ning. But I was in­structed to por­tray the re­al­i­ties of eter­nity to the time-lim­ited minds of mor­tals by such sym­bols of thought and to des­ig­nate the re­la­tion­ships of eter­nity by such time con­cepts of se­quen­tial­ity.

6:0.3The Eter­nal Son is the spir­i­tual per­son­al­iza­tion of the Par­a­dise Fa­ther’s uni­ver­sal and in­fi­nite con­cept of di­vine re­al­ity, un­qual­i­fied spirit, and ab­so­lute per­son­al­ity. And thereby does the Son con­sti­tute the di­vine rev­e­la­tion of the cre­ator iden­tity of the Uni­ver­sal Fa­ther. The per­fect per­son­al­ity of the Son dis­closes that the Fa­ther is ac­tu­ally the eter­nal and uni­ver­sal source of all the mean­ings and val­ues of the spir­i­tual, the vo­li­tional, the pur­pose­ful, and the per­sonal.

6:0.4In an ef­fort to en­able the fi­nite mind of time to form some se­quen­tial con­cept of the re­la­tion­ships of the eter­nal and in­fi­nite be­ings of the Par­a­dise Trin­ity, we uti­lize such li­cense of con­cep­tion as to re­fer to the “Fa­ther’s first per­sonal, uni­ver­sal, and in­fi­nite con­cept.” It is im­pos­si­ble for me to con­vey to the hu­man mind any ad­e­quate idea of the eter­nal re­la­tions of the De­i­ties; there­fore do I em­ploy such terms as will af­ford the fi­nite mind some­thing of an idea of the re­la­tion­ship of these eter­nal be­ings in the sub­se­quent eras of time. We be­lieve the Son sprang from the Fa­ther; we are taught that both are un­qual­i­fiedly eter­nal. It is ap­par­ent, there­fore, that no time crea­ture can ever fully com­pre­hend this mys­tery of a Son who is de­rived from the Fa­ther, and yet who is co-or­di­nately eter­nal with the Fa­ther him­self.