keeps forever in our sight but just beyond our reach; of the blessings
He actually bestows upon us only to snatch them away when we have come
to love them most--we have heard so much of this that we are often
afraid of His will as the greatest among the evils of which we stand
in dread.

In many cases this is the root of our fear. We cannot trust without
misgiving to the love of God. What is there then that we can trust to?
We can't trust to ourselves; still less can we trust to our fellow-men.
Those whom we love and in whom we have confidence being as weak as
ourselves, if not weaker than we, establish our spirits not at all. If,
therefore, we mentally poison the well of Universal Good-intent at its
very source what have we to depend on?

I have already referred to the God of repressions and denials, and now
must speak a little more freely of this travesty on "the Father," as
expressed to us in Jesus Christ. Of all the obstacles to the rooting out
of fear the lingering belief in such a distortion of Divine Love is to
my mind the most deeply based.

I often think it a proof of the vital truth in the message of Jesus
Christ that it persists in holding the heart in spite of the ugly thing
which, from so many points of view, the Caucasian has managed to make of
it. Nowhere is the cruelty of Caucasian misinterpretation more evident
than in the meanings given to the glorious phrase, "the Will of God." I
do not exaggerate when I say that in most Caucasian minds the Will of
God is a bitter, ruthless force, to which we can only drug ourselves
into submission. It is always ready to thwart us, to stab us in the
back, or to strike us where our affections are tenderest. We hold our
blessings only on the tenure of its caprice. Our pleasures are but the