A Thesis - Eternity With Him

[Iudaes 1087]

AETERNUM CUM DEO
ETERNITY WITH GOD

 

A THESIS OF THE
METROPOLITAN PROVIDENTIA

 

 

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“But there are yet faithful.” (Auspice 1:14)

“See, and there is a bridge of many colors, and marching forth from the Skies are the virtuous dead, and the wicked have been cast down from high places.

See, the World is changed, and the promise of Virtue is fulfilled.”
(Auspice 3:4-5)

 

 

There is a contradiction in our faith; a contradiction which has confused many before us and many ever still. It is the contradiction of our eternity and how we can be both everlasting and too, have a date of expiration. The contradiction of His Creation’s life and death and whether or not the spirit is eternal or prone to an end just like the flesh. This, in the face of the certainty of death is something which has kept many pondering, “Are we eternal or not?” Are we alike to God in our everlasting nature or to disappear as the times roll along? That is what I wish to answer here in this Thesis; our question for what seems to be, funnily enough, to last an eternity: are we to last with God or to die before Him? 

 

Firstly, death must be defined. Death, as said, is certain; perhaps one of the only absolutes in life. Like the rising and falling of the Sun, death’s hand reaches always to our mortal plane and for all. However, even despite the grim face of death, behind the cover of it’s solemn visage is a much more enlightening and joyous truth: the truth of the afterlife. It is the truth cried with great happiness to the hill tops by the tellings of God’s Scripture and too of the Church’s Catechism; a truth emphasized heavily to those mourning during a funeral. The truth which promises that eternity even past death. To enjoy closeness with God and too, an assurance of union with those lost even when in the face of that certain death, such union may seem impossible, so much as to be as absolute as death itself in the minds of the mourning. It is death which is certain but, in the absolute truth that God’s Word is, life after death is even more certain. Death is but another turn of the page.

 

However, just as there is the truth of one afterlife, there is too the truth of another. The Void is the realm of the damned; those who willingly strayed from God’s path and in their iniquity, found themselves close not to God, but to Iblees. A realm purely of darkness, a Void both in name and body; void of God and all that is good. It is the Void which is a realm of suffering and torment, not of physical punishment; the whips of demons do not cut the flesh of the damned nor do the damned burn in pits of fire. Nay, they suffer as spirits, tormented by the absence of His presence which they had once taken for granted, now stripped from them by the terrible truth of Iblees’s temptation. 

 

We have defined two afterlives: the Seven Skies and the Void. We have too defined their differences, one close to God and one completely absent of Him. But, how else are they different? To find this difference I allude to, we must examine the Scroll of Auspice. At the end of times, Iblees finally ascends from the Void, enters the world, and places his dominion over it to achieve what he always wished: to rule without God, “And Iblees desired to rule without the Lord.” (Gospel 1:16) But there are yet faithful (Auspice 1:14) and so, in their torment on the mortal plane, the virtuous already passed heed their call and descend from the heavens, “Lo! The virtuous dead are descending, and at their fore are the sons of spirit, and the sons of the first man and woman.” (Auspice 2:5) 

 

With the armies of the virtuous, led by Exalted Horen, God reigns supreme above all once more and the virtuous are victorious in battle before the defeated Denier. With their defeat, Iblees faces punishment. He faces a final punishment for his transgressions against the Lord to which the virtuous devote themselves to; Iblees faces death. However, he is not alone in these transgressions, and the lost Daemons, the demons of Iblees, as well as the damned are punished as well, “Thus Owyn raises the sword of flame. And lo! the light of GOD is redeeming, and the wicked  reject it: Iblees and his servants are destroyed forever.” (Auspice 2:46-48) 

 

However, there are yet those living, “This is the promise of GOD to the World, that it shall belong to the virtuous, who love Him.” (Auspice 3:17) These men and women, the virtuous who abide by God’s Word are now rewarded with the world. But they are too rewarded with something the damned are not: eternity. How can there be both an eternal man and a transient man? How can the Creation of God be split so? How can there be such a contradiction between the sons and daughters of the first man and woman? Well, it too can be asked; how can there be the virtuous without God? How can there be virtue itself without God? How can man be good in the absence of God? In the same vein, it can be asked; how can there be eternity without God? There cannot be for God is all that was, is, and shall be. So, just as He is the source of the virtuous soul, of virtue itself, of all goodness, too is He the source of eternity. 

 

There is no eternity without God. There is no life itself without God! Only with God is man eternal and in the absence of Him; in the rejection of God, there is not an eternal man but instead, an impermanence of the soul. Henceforth the title of this Thesis is “Aeternum Cum Deo” or “Eternity With God”. It is not eternity without God or eternity with Iblees; nay, only eternity with God. He is the Creator, the Most Merciful, Singular, and Omnipotent Lord who sparked into existence, from a Void of non-existence, life itself. So therefore, it is only in Him that, just as life, eternity is bestowed. 

 

So, I call unto you. With the knowledge of this contradiction, be a virtuous man, a virtuous woman, a Canonist. Go to confession when one has stumbled and walk on the path of virtue: the path of God. Through Him and only Him shall one find death to be as impermanent as the damned; to see death become but another turn of the page, lest it become a descent to suffering and eventually, a permanent end. In my final words, I remind you this: the Sword of Exalted Owyn is the sword of God. God does not strike down those who love Him but, with regret, those who reject Him. Do not be at the end of Owyn’s sword but of it. Be a vessel for virtue; hold Him dear and if so, it is a joyous eternity, absent not of God but of sin, sickness, death and so on which you shall enjoy. Be virtuous, be good, keep God close, and therefore, be eternal with Him. 

 

Dei gratia,
Manfried Cardinal St. Julia, IG
Metropolitan Providentia,
Vice Chancellor of the Church of the Canon
 

 

Dated 12th of Godfrey's Triumph, 1807
 

Edited March 9, 2021 by GoldWolf

[JoanOfArc 4586]

Spoiler

Digging this formatting and aesthetics Wolf

 

Edited February 6, 2021 by JoanOfArc

[thesmellypocket 1839]

"Pray for me your Eminence, and I for you, and we shall share together our Eternity with Him." Says a letter addressed to the good Cardinal written under the name "Peter."

Edited February 6, 2021 by thesmellypocket