A Quote by Martin Luther
All creatures are merely veils under which God hides Himself and deals with us.
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God will of necessity always be a hidden God. His loudest cry is silence. If he does not manifest himself to us, we will say that he hides himself. And if he manifests himself, we will accuse him of veiling himself. Ah! it is not easy for God to make himself known to us!
The law of giving and receiving is fundamental, and relates just as much to God as it does to us. As we go through the door of giving ourselves to God in worship we find that God comes through that same door and gives Himself to us. God's insistence that we worship Him is not really a demand at all but an offer-an offer to share Himself with us. When God asks us to worship Him, He is asking us to fulfill the deepest longing in Himself, which is His passionate desire to give Himself to us. It is what Martin Luther called "the joyful exchange."
How is it that we do not die of love in seeing that God Himself could do no more than shed His divine blood for us drop by drop? When as man He was preparing for death, He made Himself our food in order to give us life. God becomes food, bread for his creatures. Is this not enough to make us die of love?
...God does not possess a private knowledge of Himself and a separate knowledge of all the creatures in common. The universal Cause, by knowing Itself, can hardly be ignorant of the things which proceed from It and of which It is the source. This, then, is how God knows all things, not by understanding things, but by understanding Himself.
There are truths that shield themselves behind veils, and are best spoken by implication. Even the sun veils himself in his own rays to blind the gaze of the too curious starer.
The fact about himself that the liar hides is that he is attempting to lead us away from a correct apprehension of reality; we are not to know that he wants us to believe something he supposes to be false. The fact about himself that the bullshitter hides, on the other hand, is that the truth-values of his statements are of no central interest to him . . . He does not care whether the things he says describe reality correctly. He just picks them out, or makes them up, to suit his purpose.
For He (God) seems to do nothing of himself which He can possibly delegate to His creatures.
Why pray? Evidently, God likes to be asked. God certainly does not need our wisdom or our knowledge, nor even the information contained in our prayers ("your Father knows what you need before you ask him"). But by inviting us into the partnership of creation, God also invites us into relationship. God is love, said the apostle John. God does not merely have love or feel love. God is love and cannot not love. As such, God yearns for relationship with the creatures made in his image.
The God of Israel is sometimes a God who hides Himself, but never a God who absents Himself; sometimes in the dark, but never at a distance.
The very beginning of Genesis tells us that God created man in order to give him dominion over fish and fowl and all creatures. Of course, Genesis was written by a man, not a horse. There is no certainty that God actually did grant man dominion over other creatures. What seems more likely, in fact, is that man invented God to sanctify the dominion that he usurped for himself over the cow and the horse.
In all warm-blooded creatures, which are the highest evolved and have feelings, passions and emotions, which reach outward into the world with desire, which may be said to really live in the fuller meaning of the term and not merely vegetate - in all such creatures, the currents of the desire body flow outward from the liver.
If we forgive God for his crime against us, which is to have made us finite creatures, He will forgive our crime against him, which is that we are finite creatures.
God hides Himself behind causes.
Why waste words? Geometry existed before the Creation, is co-eternal with the mind of God, is God himself (what exists in God that is not God himself?): geometry provided God with a model for the Creation and was implanted into man, together with God's own likeness - and not merely conveyed to his mind through the eyes.
Sometimes a man imagines that he will lose himself if he gives himself, and keep himself if he hides himself. But the contrary takes place with terrible exactitude.
This practice of adoration is based on strong and solid reasons. For the Eucharist is at once a sacrifice and a sacrament; but it differs from the other sacraments in that it not only produces grace, but contains in a permanent manner the Author of Grace Himself. When, therefore, the Church bids us to adore Christ hidden behind the Eucharistic veils and to pray to Him for spiritual and temporal favors, of which we ever stand in need, she manifests faith in her divine Spouse who is present beneath these veils, she professes her gratitude to Him, and she enjoys the intimacy of His friendship
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