Cfo Life From Frustration to Adventure — Norman Grubb

To stay in quietness, and the consciousness of you in that quietness is still a small voice. So we continue, by your grace, in the inner quietness, which is always there, where you and we are. So thank you.

And in that quietness again, let that voice say what you want to say, to each or any of us. Thank you, Lord, in Jesus' name. I've been imposed on you this morning, it ain't my fault, instead of Tommy or Louise.

I'm sorry for those of you who don't come in the afternoon because you can't understand good English. You've got to put up with it this hour. The last time I'm having of being with you, I would just like to say how tremendously I've enjoyed this conference, I've so much sensed the presence of God in us, among us, through us, all the time.

It's been a great occasion for me. I'm taking away a record or two with me, and when I meet the queer people who say, what's that queer movement? I would say, listen to this and shut up. In line through sessions that have been given me, which means, of course, that some of you have been along with me in the pursuit, and others will come panting behind this morning.

The Unity Life and the Release of the Human Person

We've come to the end as far as we're able to come to an end this morning. What we've come up to is the fixed awareness of the unity. We're discussing that no more. We're proceeding from that, that the original purpose of God is that this one person should have persons by which he can, with whom he can be in such a fixed, spontaneous, automatic relationship that their living, they living is he living.

We discuss the way in which that comes, a fixed awareness to us, which has been necessary through the fall and through the necessity of redemption. So we're leaving it behind. In this last session, we're looking a little at the outcome of a life, which is, thank God for so many of us already, has this basis in this fixed awareness, this God and I, one person, and it isn't really I, it's he, it's his I, the paradox.

First thing we're saying is this, is to release a man to be a man, that includes women, of course. The end of this is God in the background, man in the foreground. It's not God in the foreground and man in the background, it's man coming out as a real man, as man lives, and actually this is a book, the Bible is a book of man, man's creation, man's digression, man's restoration, man's activities, man's destinies.

So we only have come out in this, when we've come out into understanding what it is to be a release, man and woman, to be a real man and woman, we can only do that when the unity is fixed, because unity, when you've come through this process into unity, means you're conscious, deeply conscious, it isn't really you, and I said yesterday, you almost live, they kind of wink inside you, it isn't I all the time, no, it looks like me.

You can laugh at it, you're not laughing at God, you're laughing at the funny choices God makes, which is you. And you can't live this, you can't be free without, because I said yesterday, you're afraid.

We've had to go through processes, quite rightly, right processes, of self-discovery, which is necessary, because God wants to have people who know their potential, and then God can come through that potential, but self-discovery is so dangerous, as we said yesterday, we find so many tigers in our tanks, that we have to keep a few laws around us to keep them inside the tank, so you're not free, you're busy keeping the laws working to keep the tigers in the tank, those things will burst out of us, until this great reversal is taking place, and you're no longer surrounded by laws to keep you in order, because the person who is the law himself is the keeper in order inside, and is living the life, by us, he who is love, is expressing all forms of self-giving love by us, then you're free, you don't care, you dare to trust him, in other words, an evidence of this settlement in, you've settled in from holding on to being held on, when your life is, I'm holding on to him, I must abide, I must hold on, when, oh it's all right, I'm held on, I can't escape, poor me, I wish I could, but I can't, then you're there, so we have to leave that behind, this is where we can liberate ourselves to be real selves, so we therefore start now, on this new level, by self-acceptance as well as God-acceptance, thank God, I know that's familiar to many here, but to many in the Church of Christ, it's not familiar, many in the Church of Christ have a God-acceptance and a self-rejection, this life isn't a God-acceptance and a self-rejection, it's a God-acceptance and a self-acceptance, why can't I accept myself, because God accepted me, he prayed this morning in prayer up here, he chose me, not I chose him, well, I always say he's pretty poor taste, but it's up to him, it is up to him, why should I change it, he chose, all right, you choose what he chose, he chose you, choose yourself, that's very important, we actually, I suggest, have to go through three phases to get there, but we've gone through those three phases, I trust, the first phase is the false self-appreciation, this false way which in our unredeemed age we try to build ourselves up as if we are self-sufficient ignorant, we have built ourselves up, a false self-appreciation, building up our own righteousness, that crashes when we discover we're lost sinners and need a saviour, now we've lost false self-appreciation, we move into temporary self-depreciation, because we have to go through that lesson I learned yesterday, when you're more miserable as a Christian than a non-Christian, when you've got to discover this life isn't formed to self-effort with God assisting me, and so we've got to go through a period which isn't I, I can't do it, why can't I do it, and so on, you come out to a right self-appreciation, you pass through a false self-appreciation, through a temporary self-depreciation, to a right self-appreciation, because, as I said, the basis of this unity, it is He, and yet He's chosen me, and so am I, and I've said about Paul's sacred, he doesn't stop in the middle and say, nevertheless I live, no, no, no, it's not I, but Christ lives, he goes on to say, I now live, I live, a great big dangling Paul comes back, and God wants great big cells, cat ones, living ones, expressive ones, because of the hidden joke, which isn't I at all, it's He.

Self-Acceptance and God's Use of Human Weakness

You can usually tell whether a person is in this or out of it by the way they speak of themselves. I meet, and have been that myself, lots of people who say, God does things in spite of me. I know, God does things because of me.

When you say God does things in spite of me, you don't know, that's not very right. No, God does things because of me and because of your funny self. It's a funniness He particularly uses. That's great, because He likes idiosyncrasies.

So probably what to you is the sharpest elbows in the other person are the very thing God uses most. So this is self-acceptance. I suppose perhaps in a sense the one battle I fight through life is not to allow the devil to condemn me, as if I ought to be diffed, I ought to be changed.

No, no, not at all. I say, you're in me, if I'm not changed, you better get me changed, I'm not going to change myself. I'm not going to do a thing. I won't do it. People say to me, I'm not willing. Well I say, remain unwilling until God makes you willing.

Tell him he won't budge an inch till he makes you. That's a great line. I've always picked up that word, the apostle Ezekiel, who saw a thing or two. Ezekiel saw a new spirit when I gave him. A new heart.

He saw a thing or two in the spirit. And he said, I will cause you to walk in my ways. A beautiful phrase. Not, oh, I must walk and work at it. I'll be forced to walk. This is his new line. Now I'm suggesting to you that this, which is we humans in free action, spontaneous action, on this basis, falls into two categories, you might say.

I'm not speaking any official terms, I don't know how to, but I put it in two categories. I would call one the unconscious level and the other the conscious level. Now I'm not using those words officially, I don't know about them.

I'm just using as far as I understand. What I mean is this. There's a whole area of our lives where you're not conscious of God or conscious of yourself. You're just conscious, you're just living. An unconscious level, that's spontaneous living.

There's a whole area of our lives which is meant to be that. Let's say there is this sense in which when this unit has taken place, you forget God and live. Because you living as He living. So there's, as I say, whole areas of life when we enter into conversation and interest and fun and involvement, and we're not thinking of God or ourselves, we're just living.

We just are. This is living. And through those areas, during them, you don't come back and say to God, Oh God, I've been so busy on my job today, I haven't had time to think of you. God says, I didn't ask you to think of me.

You and I were co-thinkers. What do you want to think of me for? I was co-thinking along with you. I was mending this and that, minding the kids and washing this, doing this with you. I'm you, you're I.

That's the spontaneous level. That's the level, I think, which is meant when Jesus said, Ye are the light of the world. I mentioned that before. Not you have the light, but you are the light. Have is immediate sense of separation.

If you have a thing, it isn't you. I have this thing. Here's the thing, here's I. Separation. He didn't say you have the light, I'm light, you're darkness, and you have me. He said you are light. That's unity, that's fusion.

And that is, you're just living, you're just yourself. That's selfish Christ-shining. I'm sure we're going to get some big surprises when we do meet him one day. Because all through our lives, there's been a Christ shining through us without us knowing it.

The devil tells us he isn't there, of course. And through our looks and thoughts and actions, he's been reading himself. We got the concept of that coming judgment seat, or judgment day wrong, because we always regard God as a kind of beater up.

No, God's a patter on the back, not a beater up. And the Bible says so. Paul says, don't judge things before the time, he says this in 1 Corinthians, don't judge things before the time until the Lord come, who will bring to light the hidden things of darkness, and then shall everyone have a smack over the head from God?

No, praise from God. God's going to be busy praising his people, saying, my God, you did a good job down there. You made a few mistakes, I'll see about that, but you did a good job down there. I'm for you.

I believe you've got a God for us, not a Guinness. And even if judgment's only mercy, I want him to be faithful to me. Who am I? Because he's merciful. I want him to say, now on this spot, you can do a little improvement.

Come on, boys, we'll do a little here. I don't mind that kind of judgment. So I'm saying, and I suggest it's very important, there is a whole area which is the outcome of this union life in which I'm just a free person, and I forget God and live.

And that's God living. And that is the area when you're not brought up against something which is conscious of yourself or God. You're just living, you're eating, you're enjoying, you're talking, you're working, you're meant to be free.

Because if you know unity, that is you and he. And that is he by you. So as Thomas says, we are the will of God, we're just be yourself. We are the will of God. We don't have to find the will of God. We've been the fixed will since the foundation of the world.

Works before or day that we should walk in. So just be yourself. If God wants to change his will, he's pretty good at that, you needn't do it for him. He'll switch you around, all right. Leave him to his own business.

And you're his business, and you're getting away. Right up in my mission, on this sort of, as they're calling it, kind of walk of faith we have. I used to, when there were only a few in the early days, a few in number in the early days, I used to have a week in and a week out.

In a week in I could believe anything, in a week out I could believe nothing. And they were bad weeks. I went down, down into a deep dark jail. And the Lord spoke to me one day and said, who lives in your body?

I said, you do, Lord. And who lives in the body of your wife and children? You do, Lord. Who lives in the body of these people with you? You do, Lord. Well, he says, you mind me, leave me to mind my business, you go mind yours.

He says, if I gave Moses two million people to feed for forty years, and I fed them for Moses, all right, he said, when you're feeding two million, I'll give you a chance to worry, so then stop worrying.

So I didn't give him much chance to worry. So that is a wonderful basis of being yourself. Forget God and live. I told you all along, we've had to come up through a God consciousness to this being place.

We had to become because we got wrong. We had to put right to Christ and come up and get into this relationship with God. Just the same as a foundation. You build a foundation, you forget a foundation, you forget it.

We aren't looking around what's underneath us, we're enjoying what's on top. And so, as I said, this marvelous fact is a foundation. It's indissoluble, unchangeable. God forever has made himself the real you.

John you, Stephen you, him to you. Forget him and live. It isn't you at all, it's he. Coming through, the very face, the look, the thought, the statement, everything. I would call the unconscious level, and there's lots of it, and life's fun.

Conscious Reactions as Opportunities for Divine Love

There's then the conscious level. Now, the conscious level, I mean by the conscious level, I mean by the conscious level, that all through life, every day, very often, things arise which cause us to be conscious of ourselves.

Now, something's happening. You suddenly say, oh, what should I do with that now? I'm conscious of myself. So you're not just talking easily or enjoying something or plunged into something. You become conscious, oh my, what might I do with that?

I don't like that. This is very awkward. Oh, this might happen. And you're amazingly conscious, you become self-conscious, you're up against something. All life consists of lots of those things. Now, actually, they're the special values of life.

Why? Because the whole point of life is that we might be the God-united humans by whom he can reach humans, humans reach to humans. So therefore, for God to reach humans to us, there must be a relationship.

Now, the moment you're conscious of something, you're related to it. The moment you have a reaction, you're related to it. I mean by that, there are thousands and thousands, well, thousands of things in this world of which we know nothing, and we can contribute nothing because we know that we're not related to them.

The moment I become a related person, supposing I suddenly dislike a person, supposing somebody does something to me which causes me, I don't like that, I don't like that person, I'm related to them, I dislike them.

Now, there's a relation, a communication to which God can come. And so, all the reason for the pressures and problems and challenges of life is to bring us in a conscious relationship in situations, because that's where God will come through.

God can't come through you unrelated, so he has to bring us to a place where we're related. And then, through that relationship, God can come. Now, God can only come through that relationship because we're united people.

I mean united himself. Through this unity, we've begun to have the habit of saying, oh, it didn't really I, it's he. Now, because you've begun that habit, when something comes, I don't like that person, I couldn't possibly do that, this is thoroughly wrong, what should I do with this?

And you're, you've become a stirred human. Because you've got, you've begun to get the habit of the unity relationship, you say, wait a minute, God, that's quite so, but this is your show, really. And you don't happen to hate people, you happen to love them.

And so, well, if you love that person and you're in them there, I'd better get loving him too. Now then, your stirred up hatred, the stirring up your emotions in hatred condition you for the springboard of hatred which says, all right, Lord, with your love I love.

And through those stirred emotions, God's love comes where your hate was. This is how we function. When we get that, we begin to learn that the problems of life are our blessings and our adventures. This is our, this is the very places by which God comes through.

We may say God comes through everything, as I say, in the unconscious level, well, God's coming through, but in a sort of lighter way, he's just generally coming through. But every challenge, that's a particular situation there.

And the relationship we form through that relationship, God will come. That's the poor, desperate world. The world has a negative relationship without knowing how to replace it by the positive. And the world has its hate and doesn't know what to do with it.

And has its fears and its oppositions and its covetousness and doesn't know what to do with them. And that's how hell is. But we who learn the secret of the unity, we know therefore how by the springboard of faith to replace.

In other words, your pressures are your springboards. Like when you die, you press down to go up. And so your pressure's down with every kind of, everything which stirs itself is a springboard. And you replace fear with God's courage.

You replace hatred with God's love. And so on, all the way through. This is how it works. I don't know, Glenn could talk about this better in the next session than I can, because all we can understand of the manifestation of life is by interrelation of opposites.

We understand, as far as we understand life, there can be no relationship on any other level. There has to be a positive and a negative, and the positive is positive as far as the negative is concerned.

A negative cannot be manifested unless it has a negative, a positive cannot be manifested unless it has a negative which it can swallow up and then express itself. For instance, light. We shouldn't know there was light shining out next to the dead moon.

The moon's non-light. All right? The light shines out to the moon, hits the moon, swallows it up. You don't see the moon, you see light. You see the display of light because it has a non-light which is swallowed up and it reveals itself.

Or down here, we only see light because there's a non-light atmosphere, a non-light Earth, and the stream pours down, it breaks out, and here we get all the colours of the spectrum, whatever you call it, of the rainbow.

It's a marvellous out-breaking of light, isn't it? So you see the principle, you take any, the whole of life, if you want to go look at it, can be divided into positive and negative. A simple positive and negative is soft and hard.

Well, you can't have a soft satellite that has a hard framework, but you need to have the softness conquering the hardness or you're in for a bad settee. You can't have a soft bed unless the soft mattress conquers the framework, but it must have a framework, but the mattress must conquer the framework or you're in for a bad night.

In other words, the soft must swallow up the hard. The positive must swallow up the negative. We are God's negative because God's the only one there is. He is the iser, he is the I am, he is the only one there is.

And he is the all, he is the positive. But he couldn't manifest himself unless he had the negative. But negative is not wrong, it means the other end, the positive. Now this is where so many of us get wrong.

We accuse ourselves when we fear. We accuse ourselves when we get, when we, when we're disturbed by a thing, or impatient, or resentful. No, no, we've got to be. You can't have faith without doubt, because you only have faith when you're sparked up into something.

Therefore, there are lots of things I haven't got particular faith in, a lot of books I'm not particularly interested in them. But the moment something challenges me, oh my, that's awful, but that couldn't be, what couldn't be, oh, I couldn't have a change there.

Now I've got doubt. That doubt sparks more faith. I say, wait a minute, God, you're the kind of person who does things I can't do. Come on, God, get on to it. And you replace, you replace doubt by faith.

You cannot have faith without doubt. It's always healthy for young people to go, it's always healthy if you've been an atheist before you're a theist. If you haven't been an atheist, start now and be one.

See where you get. It's healthy. This is the negative, which is necessary for the manifestation of the positive. But the important point is to learn, therefore, that my reaction to things are not wrong.

They're negative reactions, but they're not wrong. It's not wrong that I fear. It's not wrong that I dislike. It's not wrong that I resent. It's not wrong that I question. It's not wrong that I have any of the drives of life.

They're the thing which relate me to a situation. This is, because of the unity, the union, this is what God, because of this, and I'm a humanist, God can come through me. This is the whole point. God can come through that situation.

And then it's God's love comes through. God's courage comes through. If I may use a silly little illustration, I hate speaking. I speak too well, speak too quickly, and a few other things. You never comment on your slow hearing.

It's always a comment on my hearing. So I hate speaking. In 45 years, I've never got up to like to speak. I love the preacher. I've got a receiver who says, oh, I love preaching. Ah, I envy you. I don't mind having a pen, because no one can ask for my pen back.

But it's a little different here. Now, what I say is a silly little thing, that I never get up to speak without wanting to. Never once do I speak and want to speak. I'm a negative. I don't want to speak.

Well, fortunately, I know the way through, which I didn't sometimes. I say, well, God, you told me to do it. Well, all right, I'll do it. And it'll be you do the speaking. If there are any mistakes, they're your mistakes.

Come on, God. There you come through. The supreme example, of course, and this is my foundation of what I'm saying, of the negative necessary to positive. You couldn't have had a crucified Jesus bearing the sins of the world, unless you had a negative Jesus.

The cross came out of an unwilling Jesus, not a willing Jesus. And the unwilling Jesus meant the arousal of the whole emotion that was in him. Such a passion that, to get it to the clear, caused him bloody sweat, or whatever that means.

In other words, all that was in him was a human Jesus. I can't take it, and I'm unwilling to take it. Now, is that wrong? No, this is the right human reaction. I can't take it. If it be possible, let this come past me.

Not as I will, I am in it. It had to be, because God must have aroused related human emotions to get his emotions through. And have you got to the last pinnacle, the last degree of arousal, the greatest arousing in the whole history, the arousing of Jesus Christ like this.

In Gethsemane, because he knew the unity, as it were, he settled into God, and God said, God's will will be done. And so he came out saying, the cup which my father has given me, the devil gave it to him.

The cup which my father has given me, shall I not drink it? And he went like a king through Calvary. But you see, God had to have a fully aroused negative will to put his positive will through. Now when you get that, you don't be fed your negative will.

You don't change your negative will. You just stand going on being unwilling until you make me willing. I'll be disobedient until you make me obedient. It's a great life. I like a lazy life. Do nothing until God makes me.

The unfortunate part is he does make you, because God's active apparently, he's not passive. So you can't get off by it. To a great many, it's a great help to accept yourself and your negative reactions.

You say, sure, I must have them, thank God. I'm in a tough spot, thank God. Now it's the springboard. Now we don't always take the springboard. Sometimes we dive in without it, the wrong way. And then you go back, you can turn your resentment into anger.

Wrong kind of temper. The same thing, I mean, you can turn your fear into flight. You can move the wrong way. Whatever the various human arousals may be, we may go the wrong way. Into temperous self-expression.

That's sin. Now we never, the whole basis of this being forever is our freedom. And freedom is expressed in honesty. Freedom is expressed in honest recognition of fact. So there's no fooling with sin.

Where there is sin, it's necessary that I admit it, and I don't always like to admit it. James calls sin adultery, because adultery is falling in love with somebody you shouldn't fall in love with, and you like to stick to your love.

So when we go away of sin, we sometimes want to stick to it a bit. We say, God, give me two minutes to have a real bad temp out, and I'll come back after two minutes, or longer. We like a little, well, but you've got to come back.

But the point I get here is this, there's another bondage. The real bondage of sin is guilt, not sin. The real bondage of sin is you remain feeling smeared and feeling wrong, feeling, oh, I've done it once, I'll do it again.

And there you are, bound down there. Now of course, the way through, just as the way through our negative reactions is, all right, God, you come through here. Where there's fear, you come through with courage, and hate, you come through with love, and so on.

So here, the remedy, the answer for the many times we do, the many times we do go in, is if there's quick sinning, there's quick cleansing, if there's honesty in between. If there's quick sinning, there's quick cleansing, if there's honesty in between.

Why quick cleansing? Because, thank God, two thousand years ago, he wiped all the sins of all the world out. You can't see them. They all disappeared in Jesus Christ. They're not there. They're not in the world, but of course they didn't come out in history until Christ.

You can't see those things. So, the moment, you should see your sins, so should I. When I'm good, I should, as I preview, I should see, I've done the thing I shouldn't do, and I should feel it. And as there is a time when I may want to stick on it a bit, that's so.

But when the moment comes, and thank God, usually we hope it comes quickly, I say, I shouldn't have done it. The moment I say I've done it, don't see the second sin. The second sin is not to believe the blood of Jesus Christ.

Not to believe what God has provided for us is the worst sin of the thing to do. Unbelief is the worst sin. Therefore, I add sin to sin. If, having lost my temper or something, I cool it up, up and up to say, well, I did do it and should have done it.

Now, I'm on the level of omission of my sin, confession. The moment I do that, God says, quite so. As a free person, you had to be free and honest and admit it. As for that thing, it disappeared two thousand years ago.

I've forgotten it, you forget it. Now, the second sin is to go on stewing in it. So, the answer then is to replace the guilt by the praise. And say, no, my Lord, I feel it, I feel a worm, but alright, you accept worms, it's alright.

Praise the Lord, the sin is not there. And they go on. And you leave the future with God. You don't conquer habits by stewing on, by regretting the past or fearing the future. The Africans taught me that.

I lived with the Africans for many years. And they said this. They're very pragmatic people. They're not philosophers, but they live on earth. They're people. And they said, now, brother, it's like this.

This is how to walk with God. Walk is just every step. New Testament is very fond of the word walk. It continually comes. Now, walk is a very significant word because you only do one step at a time. In other words, you just live now.

Now, now, that's all. Now, they say this. That's how you live. Therefore, they say, brother, leave the past out of the blood, leave the future with God, and get walking. Leave the past out of the blood, leave the future with God, get walking.

In other words, you don't answer saying, shall I do it again, by saying, shall I do it again. There isn't the kind of patent penance here you take. You walk with a person. You say, well, Lord, thank you, that's brought it out now, and thank you, you're with me, that's the future, that's your business, I'll carry on.

And you carry on free. Leave it to God to hold you up. If you fall down, pick up again and say, it's still your business to hold me up. Go on. In other words, you keep on. You do not get through the problem of the repetition of sin by sort of saying, oh, I've died so many times, oh, I should do it in the future.

No. We live now that past or future. We live in present with the person. Oh, you're forgiven now, thank God. He's yours now, thank God. We'll go on free. Dare to trust him. If he does arise again, do it again.

You'll find that way will do less than the other. Now, I want to bring up what I was saying as it were to a final heading, pretty obvious, pretty important, I suggest. I did originally say that we might look at the question, what is life?

Life as Christ's Manifestation for Others

We found it out to be this one person to whom we join as his means of manifestation. How do we live it? Well, we discussed a little about this level of spontaneous living and then the conscious relationships and so on.

We discussed that. Why do we live it? We said we discussed that. What is life? How do we live it? Why do we live it? What's the meaning? Well, we know. I want to say to me, this life has two ultimates in it, two absolutes, and those are the two feet on which we walk.

The one first ultimate is you are not you, you are he. That's the basis of it. You are not you, you are he. That's the basis of it. The second is you are not you and he, you are others. That's the second one.

The first is you are not you, you are he. The second is you are not you and he, you are others. Because God is others. In other words, the ultimate is God is others. The only life we need bother about with God is the life God lives in others and for others.

What he's doing up there, I'll find out when I get up there, when I get to the galaxies, I'll have a look, until then I haven't got there. So I'm down here at present. And so we, you so well understand this.

So you see, we brought out, pardon me, I think yesterday again, we brought out that, those analogies Jesus lived. The first time we talked, which to me was so illuminating, when he was God on earth. He was there for love.

What is love? Bread and water, he likened it to. Bread and water. He said he's a living bread, living water, washed bread. Bread is something by which somebody else eats and lives. It gives up its own life.

Its real life is to be your life. You eat it and live. What's water? Starts in streams and so on, ends in us. And we saw how the whole universe is like that, because it's the forms of God. This is who saves once a tree.

Its real meaning is to be a desk for me. So that everything arises, something which has individual life, is giving it up. There's too many lives to be something for others. Now that's what we are, that's what God only is.

God is others. Jesus said if you don't visit the prisoner, you don't visit me. If you don't feed the hungry, you don't feed me. And so on. Now what's the meaning of this? This is what the eternal love is.

Therefore this is what we are, in this unity. So we are really others. The only meaning of our life now is its involvement in others. Of course you get the great scripture, love your neighbor as being yourself.

I made all things to all men that by all means are my self-sufficient sons. Now we live if ye stand fast. I'm quoting Paul. Perhaps the most human illustration given in the scriptures along that line is when Paul likened his concern to a mother for children.

He said my little children for whom I travel in birth until Christ is formerly new. Now the nearest human level by which one person is another is a mother and children. As I said to which parents live their life again in their children.

Moses, Christ, and the Call to Become Givers

That's about as near an analogy as we can get. Moses was the supreme example, one of the supreme examples besides Jesus Christ himself on earth, was when he was taken through the wilderness. And God was judging them because they threw God out and worshipped these golden calves and so on.

And Moses, God kind of gave Moses a chance. It's in the scriptures. He said Moses, I'll destroy this nation and make a new nation out of you. Well if you've got a simple little bit of self-ambition in you, you jump at that.