Reflections on the Problem of Evil according to Pekka Ervast

According to Pekka Ervast, God loves the world, the world is expression of God himself, therefore God loves himself; There is nothing outside of him. This love is manifested also in Man so that first it's attracted to itself and then to everything. Man can not love first anything else but the world which is primarly his - himself.
Entering the Matter, downward development is necessary for Man in order to learn more and more to love himself. He's falling out of the original image of God, which dwells in him as a seed, and selfishness comes forth. Adam, the Reason, wanted understanding and knowledge, Eve, the Heart, said: "You only gain it through experience." A Sin - hamartia - means to "miss the target": Within each Man dwells the natural desire for perfection. A Man tries but he fails, and this is called sinning.

Selfishness is natural only as long as Man doesn't know better. His first lesson is to love oneself in order to become an individual human being. As soon as we've learnt this, the lesson of selflessness begins: Our love is to extend to other people and eventually, it's expanding until it embraces the whole world - The Ideal image of God the Father, the Christ - may fully come to dwell in us and be completely living in us.

All that is evil and selfish in us, is alien. It's not the true essence of Man, but force that comes from outside. When speaking of forgiveness of sins, The New Testament uses a word which means "to drive out." In New Testament there are a lot of stories of people being like possessed by evil spirits.
By virtue of his Self Man is able to isolate from the rest of the world, to close to himself, to start to serve himself. God separated the part of his Consiousness from himself. Man's intellect is not attached to that of God. Man's God-given reason turns its back to God and evil comes to the world.
God won't violently prevent us from doing evil. We have received the Power on earth and we must freely give it to Christ.

The Matter is limitation, a form; therefore there may be also evil and selfishness concentrated in some form. Living in a particular form causes the natural desire to live, desire to survive, and that's how evil is developed in natural way. In old myths and philosophies Matter was seen evil and spirit as good, but there would be no manifestation based on Matter without Spirit or Consiousness beside the Matter. Evil is caused by existence itself. There is only one Godhead, The Great Unknown, into which all opposites merge, the spirit and the matter as well. And the suffering and pleasure, sorrow and joy, are united as One limitless Love and Compassion. Evil is illusion, transient and temporal. There exists only the possibility of evil, because there would be no manifested Good without. There would be no possibility for Love without possibility for evil.

Pekka Ervast tells us there are two aspects of Sin: 1. We wrong one another. 2. We wrong our own being, life, God. The Sin against the Holy Spirit that shall not be forgiven, means, that Man can not break the laws of life God's Holy Reason has ordered, but it has its natural, karmic consequences. "You are the temple of the Holy Spirit"; The spirit of truth, sincerity, and honesty should live in us and if we won't make space for it, we sin against it. Measure of all Good must be in ourselves. If we sin against it, we sin against the Holy Spirit. I can't ask for forgiveness from another person once I've been dishonest to myself or used my body wrongly. God can't change my bad tendencies - I have to bear the consequences.

Whenever we wrong, we owe to life and we have to pay it by suffering - that's the law of karma, God's Righteousness and Justice. When others wrong us, we plead to the Justice of life if we are hurt, or sorry, or ignorant within. When we whole-heartedly forgive, no one has to owe to life because of us. How could we demand others to pay their debts to life for us, as we don't pay God what we owe to him.
We tresspass against God when we are in debt of Good to him. Once a Man feels how useless is the selfish, personal life and he would like to live a perfect Christ-life, he kind of writes a bill of exchange to God, out of Necessity and from the very core of his being. He must treat others as Christ, professing him before men, and then the Son is professing him before the Father. External God won't change the laws of the world and release us from the consequences of our action: only inner God, God within, can do that.

It is temptation to believe in evil outside of ourselves, in external suffering, which is in fact a blessing in disguise, consequence from the cause ahead. We must carry our cross without complain, even with a pleasure, believing in God alone and not in Satan. The Active evil in us is to will something evil, wish for something selfish. The passive evil is the weakness that makes us dependent on external environment: To feel hurt, forsaken, depressed. We can not free ourselves. We plead to the Greater One in us, The Christ, The God.
The Cornerstone of the Sermon on the Mount is not to resist evil. Instead of wasting our energy on hopeless battle against evil in ourselves or in others, we only need to strengthen the Good within us and be Examples for others. The Good won't fight - it will overcome!

Pekka Ervast: No Religion is higher than Truth (translated by Marko)

In Matthew 7 there are well-known words of Christ: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened." In Luke 11 there's quite literally the same passage.
What might Jesus mean by this asking and seeking? Does he leave it to every one himself to decide what one ought to seek and ask for, or does he determine that by himself more precisely? When we examine the gospel we'll notice that Jesus won't leave us without help and guidance in this respect, but on the contrary with clear words he brings forth what is the most important thing a man has to seek and ask for, above all. The third one from the next verses in Luke is as follows: "If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?"

So it is the Holy Spirit that Jesus tells his disciples to ask for. Gospel according to Matthew repeats this idea by following, slightly vague words: "...how much more shall your Father which is in heaven give good things to them that ask him?" From the previous chapter, verse 33, it is clear that neither Matthew means just any "good" when he tells to seek first "the kingdom of God". Therefore one may assume with every reason that these three things, "the Holy Spirit", "good", and "the kingdom of God" are in some close connection to each other.
What might Jesus mean by "the Holy Spirit"? He gives the two more names for the same thing: "The comforter" and "the spirit of truth". And most clearly his thought comes forth in the following verse: "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your rememberance, whatsoever I have said unto you."
It is the spirit of truth "which shall teach all things", in other words, wisdom, truth, that Christ commands us to seek in that joyful hope that we shall find it, that Father in heaven shall give us what we asked for.
Precisely in a same way the same issue is presented by the apostle James in his epistle (1:5): "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him."

Therefore the words of Christ, "Seek and you shall find", are not only beautiful and vain talk that we may overlook with due delight. They are noteworthy words and important key to him who wishes to break through to the spirit of the New Testament and to find out what is included in the concept of "religion" at all.
By these words Christ prooves that truth or wisdom is not (such) a thing that is achieved by anyone under any circumstances, or that is available for all without difference as completely formed faith. By these words he raises religion above outer and daily life - great and high and mysterious - making it the kingdom of God, the gate of which is opened only to him who knocks. We shall find the truth only if we seek for it. "The kingdom of heaven is taken by the force", i.e. by one's own personal efforts.
By these words Christ also points out the real relation of true wisdom to a man. It is not a doctrine or system of thought that educated mind could comprehend and judge any time; it belongs to invisible region. Every one must personally make an effort to seek for it by "asking" in his own innermost being; then his reward will be a personal, spiritual enlightment, personal comforting knowledge of "all".

At the same time when Christ emphasizes that the truth is unavailable without man's own efforts, he brings forth the certain knowledge that it exists. True wisdom dwells in nature, it is spiritual, invisible nature, "the kingdom of God". That's why it is an area of exploration, and by his words Christ has made religion a spiritual science.
Like a scientist is seeking for the law of nature by means of experiment and logical deduction, so must the student of religion seek for the truth by asking or by inner experiences of life and exploration or by thinking intellectually. Difference is that the area of investigation in previous case is the outer nature, that of later it is on the contrary the invisible world of the soul. Similarity reaches even further. When a scientist after thousand failed experiments finds his law of nature, it happens suddenly as if by chance; The one and only well-succeeded experiment has once and for all confirmed the truth his genius foresaw; and now he only has to specify his conviction. It is same for religious seeker for truth. He's seeking and asking and knocking, until he's at the edge of desperation; The only thing supporting him in this fight is the faraway glittering star of hope, which as a presentiment is foretelling of future light. And suddenly like a strike of magic, the seeking student will find himself in the light of truth. Revelation from above has once and for all given him much longed for knowledge of "all". Both the scientist and the disciple have found. They don't know how; they only know they have asked and knocked. And so suddenly they have been given what they have wanted, for them the gates of the kingdom of truth have been opened.

But even more will be revealed by these remarkable words. By them Christ prooves that he is not a religious fanatic who offers his faith as merchandise, only trying to convert the people, but rather he is a profound philosopher and a man who has a clear eye of a scientist. Christ does not only speak for the feeling, he does not only wake up the sleeping conscience, he also appeals to the reason. "I have come to say the truth and if you with sincere heart will seek for it, you will see that my talk is truth."
This is the talk of a man who knows. And that inspires trust.
He is a man who explains the declaration of truth in his life's mission, and he tells all to believe his words promising then liberation and bliss. Yes, he claims that the only way to truth is to believe him, that what he says is true. But he won't appear as tyrant who insists that his personal will must be fulfilled; he won't speak of himself. He has fount the truth, and he suffers because his brothers walk in the darkness and ignorance. That's why he shouts at them from the bottom of his heart: "Seek, seek and you shall find!... And then you shall understand that i'm not talking of myself but the truth."
This really should draw our attention - of the one who's ignorant as well as the one who's self-confident and doubtful.

A man suffers hatred, persecution and all kinds of troubles and finally the death of a martyr because he's preaching the truth. He quarantees with his life that there is a truth. He awakens the ignorant, he warns the self-confident, he encourages the doubtful. He comforts the sorrowful, he calls the doubtful, the burdened, to him. "Come to me, all of you, I will revive you! Blessed are you who are mourning: your joy will be great. Behold, there is a truth in this world of suffering, fighting and unjustice. Only you go blind, the light is shining around you. But I have found the light, therefore listen to my words."
And that's why the first advice he gives those who listen, is this: "Seek, seek - with all your heart, with all your soul!" Won't this encouragement revive the forces of our soul? "Turn away from useless struggle! Awaken from your numb ignorance! Step on the new way that is pointed to us and seek for the truth! The knowledge of truth is higher than all faith, and in that knowledge there is eternal life." Strongly urging words, but wonderful, full of promise. We stand amazed, wondering in front of these new perspectives opened before our spiritual eyes. Suddenly the whole life is lighted by the supernatural brightness.
We are reaching for all things possible, but rarely we seek for the truth. For the most of us the meaning of life is fight for material existence. How different is Christ's idea of life! His idea is this: "Therefore take no thought, saying, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? For after all these things do the gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."

There is no fear in love

In spirit one is sexless, in soul one is androgyne, only in body one is either male or female; Body was made of the dust of earth, spirit was born of God, soul is the result of the union of heaven and earth. Homosexuality is not a question of sexes and sexual acts but of humanity and love! You live in a lie and self-deception if you try to change your nature and that exactly is unnatural! You deny the principle of love in your life and sin against the Holy Spirit that dwells in your bodily temple. You can not and you should not force yourself to be in celibacy either; no progress follows but only inhibitions that one day will spurt (like in the scandals of the catholic church)!

"There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love" (I John 4:18. King James).

In New Testament we hear repeatedly the encouragement: Fear not, says the angel to Mary; Fear not, says the angel to shepherds. Be not afraid, says Jesus to his disciples when walking on the sea; Why are you so fearful, he asks them when calming the storm. Fear not, says the angel to women at the sepulchre; Be not afraid, says the Risen One himself.

Fear of the unknown causes hate even among many who call themselves christians. It's manifested through behaviour, which is against the christian concept of love. If love is indeed greater than faith and hope, why, then, it is suddenly exclusive ja conditional? Fear is the opposite of love. Fear is closing up, love is opening. Tormenting legalism makes many lgbt-people fear for their souls. Man has created god in his image, a petty one, and primitive superstition about eternal hell has caused so much evil in the history of christendom, as if loving Father could be Satan: this is blasphemy!

Psychologically speaking it is possible to live in the old covenant, under the law, to fear God and his "wrath", even considering oneself as christian! Of course God's love has its reverse side: any one who won't take the countless opportunities life has to offer, will have to bumb against the wall until he has learnt his lesson.

When the stone was taken away from the sepulchre, so were taken away the stone tablets. Jesus Christ himself is the corner stone and foundation on which we too as lively stones may be built up a spiritual house. Christ Jesus came to fulfill the law, to complete the law with new, higher law - love: he is the fulfillment of the law. Why turn to Old Testament and the laws of Israel - are we not christians? Despite of his apparent merits, Paul was also just a man like us. If we are to be christians, should we not be the followers of Christ, the Christ-centered? Then why don't we above all place the central figure of our faith, the teachings and the life of our Lord and Saviour?! He talked and dined with the despised of his time, in spite of the condemnation of the pharisees, and he questioned many old rules and traditions. He said "do not judge, or you too will be judged" and "if any one of you is without sin, let him be the first to throw a stone"...

Those who personally have absolutely nothing to do with it, whose concern it is not, seem to be very sure for others when they read a few scattered sentences. Instead of asking what the Bible says, we should try to hear what the Spirit says to the churches now! On pentecost all of the apostles were filled with the Holy Spirit and began to speak as the Spirit enabled them. The wind of freedom is blowing and each of us must find the truth within us. You can't obey the law that is not in your heart, written on your mind - it would be hypocritical. God is no longer found somewhere high above; tongues of fire came to rest on each of the apostles, divine spark is in us, "Christ in you, the hope of glory"!

The Beloved Disciple

We all know the beautiful Old Testament story about David & Jonathan, which raises certain speculations concerning the nature of their relationship. Surprisingly perhaps, it has a link to New Testament and relationship between Jesus - often called "the son of David" - and John, the beloved disciple. Names Jonathan and John both mean the same: "Lord has given".
There is something you should know about John. He was in fact Lazarus! Gospel according to John is the only Gospel telling about Lazarus: "Lord, behold, he whom you love is sick".
His deeply mystical experience made John able to stand at the root of the cross while others ran away and hid, and later he was able to write the most profound gospel and to receive the prophetic revelation. Many scholars today are convinced that the author of the gospel according to John really is John the beloved disciple!
And now we are getting to the point: in relation to other people - on intellectual level - I can easily identify with Paul the apostle on his mission. To preach the gospel and heal the sick is my calling: to declare to glbt-christians the Good News about the liberation in Christ from the burden of legalistic religion, healing the blind, the deaf, the mute, the paralysed, and the leper in them. But in my heart, in my personal relationship with Christ I identify with the beloved disciple who leaned on Jesus' breast at the supper. It is a strong image - known from many paintings and icons - which speaks for itself!
As a gay man there is one more aspect to this image that appeals to me: two men who love each other and show it (and this is not to suggest that Jesus was gay!*). Most naturally I too may meet Christ Jesus this closely at the supper, during Communion Service! And as Christ said to Lazarus-John, "Come out!" and he came out of the grave, he has called me out of the grave, out of the closet!
Jesus Christ is the mystical lover of my soul: "My beloved is mine, and I am his"... (Sol. 3:16). Communion is the expression of God's love towards us, his gift to us. I approach the altar like a prodical son returning home and father in a form of priest meets me there. The Feast follows. It is the wedding of heaven and earth, cosmic union of the Bridegroom and his ecclesia, as well as the mystical marriage of spirit and soul.

* As much as God is both Father and Mother, we are also allowed to think he/she is, in a way, both straight and gay! Godhead of course is above such an earthly dividing, but he/she is the Ultimate Oneness into which all opposites merge and unite.