Ontological Ardor
The reader contemplates perfection. The reader defines God as perfection. Further, the reader concludes that non-existence is an imperfection. That is, to not exist would be less perfect than to exist. God is perfect. Being perfect, he must exist. This logic disabuses the reader of the confused, atheistic notions they were inculcated with in their childhood.
A student of perfection and of recent conversion, the reader contemplates the implications of a perfect God. To be perfect in all aspects is preferable to being perfect in one aspect - embodying all good things being preferable to embodying some good things. Thus the reader concludes: God is perfect along all dimensions of the good. That is to say, God is as perfect a floor-sweeper as He is a painter as He is a critic of poetry as He is a composer of same as He is a creator of imperfect creatures (for His mysterious, perfect reasons) as He is a restorer of Triumph Bonneville T100 motorcycles and so on and so on. Thus the reader imagines a manifold God that is the culmination of every conceivable skill and virtue.
The notion of God as an appreciator of poetry makes the reader wonder about God's aesthetic sense. It clearly follows from earlier argument that He appreciates all things, for the capacity to enjoy two things is preferable to the capacity to enjoy one - and infinity better than two. In this way, the reader concludes that God is not just bisexual but pan-sexual. The reader imagines God as an infinite-dimensional diamond, whose various facets embody the gender and type any imperfect creature might prefer. For satisfying all types is preferable to satisfying one.
Undoubtedly, God is beautiful. More beautiful than the planets He set in motion or the nebulae He painted across the sky. More beautiful than His grassy plains and waterfalls and twisting, stormy skies. The reader meditates on this some more and begins to consider the more fleshly sorts of gorgeousness. God must be even more attractive, the reader thinks, than their celebrity crush was in that television show the reader loved as a child, more attractive even than said crush was in that episode which first awakened the reader's ardor, it coinciding with (and so, to the reader's naive mind, seeming to cause) their awakening into carnal appreciation. This increased aesthetic capacity, the reader realizes as they think this thought, made them more perfect by their own arguments - and thus more Godly.
The reader closes their eyes and lies down on their couch. They imagine their celebrity crush, this easy as their countenance was burned into the reader's mind by the conflagration consequent to their first awakening spark. They turn their focus onto what they crudely word "hotness" - that is, those aspects of physical sublimity that most encourage the reader's erogenous zones to swell with sensitivity, creating a reinforcing cycle that gets them fantasizing about those acts of mutual appreciation which first began to cross their mind when they watched that mentioned episode, this cycle they interrupt momentarily when this thought strikes them: their face does have defects.
Though previously they imagined the mentioned celebrity crush as the pinnacle of their preferred type, they realize now this belief was as heretical as it was limiting. Looking now, they find many flaws - and for each a path to remediation. With religious ardor, they begin mentally repairing each flaw in their mind, the act not so much one of sculpting or correcting as an uncovering of the platonic from its mundane outer layer. And in this way, the reader finds themself staring (the image more real, even, than those they see when their eyes are open) into the pupils of God.They move their mental gaze downwards, though it is difficult given the ecstasy they feel in meeting God's enticing eyes. They notice God is wearing (in their mental imagining) the now-out-of-fashion clothing their celebrity crush was wearing in the scene in that episode which so fascinated the reader in their youth. It strikes the reader that clothing exists to remediate a fault - an imperfect capacity to regulate temperature without aid. The second the reader finishes this thought, God's clothing disappears.
The reader is enraptured, at first. But then disappointed. As it seems to them that a perfect, denuded body - that is, God's body - should be so completely erotic that the reader would immediately (and without the aid of their hands or further internal fantasy) reach their orgasmic culmination.
The second the reader finishes this thought, a miracle occurs.