The Urantia Book of God and Nature

document 4

Nature is in a limited sense the physical habit of God. Behavior, or action of God is qualified and provisionally modified by the experimental plans and the evolutionary patterns of a local universe, a constellation, a system, or a planet. God acts in accordance with a well-defined, unchanging, immutable law throughout the wide-spreading master universe; but changed their plans of action to contribute to the coordinated and balanced conduct of each universe, constellation, system, planet and personality according to objects, purposes and local plans of the finite projects of evolutionary development.

 Therefore, nature, as understood by mortal man, understands the underlying foundation and fundamental background of a changeless Deity and his immutable laws, modified by, fluctuating, and experiencing upheavals through the mechanism of the plans, objectives, standards and local conditions that the universe, constellation, system, and planetary forces and local personalities have opened and are carrying out. For example, and have decreed the laws of God in Nebadon, they are modified by the plans established by the Creator Son and the Creative Spirit of this local universe; In addition, for errors,

Nature is the resulting spatiotemporal two cosmic factors: first, the immutability, perfection, and rectitude of Paradise Deity, and second, the experimental plans, execution errors, errors of rebellion, the incomplete development, and imperfection the wisdom of the extra creatures, from the highest to the lowest. Nature therefore brings a thread perfectly uniform, unchanging, majestic and wonderful from the circle of eternity; but in each universe, on each planet and each individual life, this nature is modified, qualified, and perchance marred by the acts, the mistakes, and betrayals of creatures of the evolutionary systems and universes; and therefore nature must always changing and seemingly capricious mood,

 Nature is the perfection of Paradise divided by the incompletion, evil, and sin of the unfinished universes. This ratio expressed as the perfect and the partial, the eternal and the temporal. Continuing evolution modifies nature by increasing the content of Paradise perfection and by diminishing the content of evil, error, and disharmony of relative reality.

God is not personally present in nature or in any of the forces of nature, because the phenomenon of nature is the superimposition of the imperfections of progressive evolution and, sometimes, the consequences of insurrectionary rebellion, upon the Paradise foundations the universal law of God. As shown in a world as Urantia, nature can never be the adequate expression, the true representation, the faithful portrayal of an all-wise and infinite God.

Nature, on your world, is a qualification of the laws of perfection by the evolutionary plans of the local universe. What a travesty to worship nature because in a limited, qualified sense, is permeated by God; for being a phase of universal power and therefore divine! Nature is also an unfinished and incomplete manifestation of the imperfect workings of development, growth and progress of a universal experiment in cosmic evolution.

The apparent defects of the natural world are not indicative of any such corresponding defects in the character of God. Rather imperfections that are observed are merely the inevitable and momentary interruptions in the projection of an infinite film. They are the same interruptions-defects continuity-perfection which enable the finite mind of material man get a glimpse of divine reality in time and space. The material manifestations of divinity appear defective to the evolutionary mind of man only because mortal man persists in viewing the phenomena of nature through natural eyes, through human vision without the help of morontia mota or by the revelation, its compensatory substitute on the worlds of time.

And nature is marred, her beautiful face marked, his shriveled by rebellion traits, misconduct, bad thoughts of myriads of creatures that are part of nature, but have contributed to her disfigurement in time. No, nature is not God. Nature is not an object of worship.