-
Posts
-
Religion is a means to live face to face with commonplace realities of everyday life
True religion is a meaningful way of living dynamically face to face with the commonplace realities of everyday life. But if religion is to stimulate individual development of character and augment integration of personality, it must not be standardized. If it is to stimulate evaluation of experience and serve as a value-lure, it must not be stereotyped. If religion is to promote supreme loyalties, it must not be formalized. [Paper 99:4.3, page 1089:11]
To serve as a value-lure, religion must be a living organic spiritual brotherhood of believers able to prevail no matter what social upheavals are experienced.
No matter what upheavals may attend the social and economic growth of civilization, religion is genuine and worth while if it fosters in the individual an experience in which the sovereignty of truth, beauty, and goodness prevails, for such is the true spiritual concept of supreme reality. And through love and worship this becomes meaningful as fellowship with man and sonship with God. [Paper 99:4.4, page 1089:12]
Beliefs have a sustaining power all their own for the are inspirationally emotionally activated.
After all, it is what one believes rather than what one knows that determines conduct and dominates personal performances. Purely factual knowledge exerts very little influence upon the average man unless it becomes emotionally activated. But the activation of religion is superemotional, unifying the entire human experience on transcendent levels through contact with, and release of, spiritual energies in the mortal life. [Paper 99:4.5, page 1090:1]
We live in unsettling times where the consolation and stabilization of “sound religion” is most needed, as never before.
During the psychologically unsettled times of the twentieth century, amid the economic upheavals, the moral crosscurrents, and the sociologic rip tides of the cyclonic transitions of a scientific era, thousands upon thousands of men and women have become humanly dislocated; they are anxious, restless, fearful, uncertain, and unsettled; as never before in the world’s history they need the consolation and stabilization of sound religion. In the face of unprecedented scientific achievement and mechanical development there is spiritual stagnation and philosophic chaos. [Paper 99:4.6, page 1090:2]
Economic interdependence and social fraternity will ultimately conduce to brotherhood
Though churches and all other religious groups should stand aloof from all secular activities, at the same time religion must do nothing to hinder or retard the social co-ordination of human institutions. Life must continue to grow in meaningfulness; man must go on with his reformation of philosophy and his clarification of religion. [Paper 99:7.1, page 1092:5]
The church is concerned with promoting spiritual realities while standing aloof from secular activities. Rapid social change requires the stabilizing overview of a far-flung cosmic perspective.
Political science must effect the reconstruction of economics and industry by the techniques it learns from the social sciences and by the insights and motives supplied by religious living. In all social reconstruction religion provides a stabilizing loyalty to a transcendent object, a steadying goal beyond and above the immediate and temporal objective. In the midst of the confusions of a rapidly changing environment mortal man needs the sustenance of a far-flung cosmic perspective. [Paper 99:7.2, page 1092:6]
Religion sustains and motivates:
- inspires courage
- enhances joy of living
- joins patience with passion
- bonds insight to zeal
- combines sympathy with power
- imbues ideals with energy
Religion inspires man to live courageously and joyfully on the face of the earth; it joins patience with passion, insight to zeal, sympathy with power, and ideals with energy. [Paper 99:7.3, page 1093:1]
Transcendence of selfishness of personal interests requires meditation in the presence of the sovereignty of God.
Man can never wisely decide temporal issues or transcend the selfishness of personal interests unless he meditates in the presence of the sovereignty of God and reckons with the realities of divine meanings and spiritual values. [Paper 99:7.4, page 1093:2]
To be human is to be a dreamer with aspirations for a better life, science sobers idealism with pragmatism and religion activates within the restraints of common sense.
Economic interdependence and social fraternity will ultimately conduce to brotherhood. Man is naturally a dreamer, but science is sobering him so that religion can presently activate him with far less danger of precipitating fanatical reactions. Economic necessities tie man up with reality, and personal religious experience brings this same man face to face with the eternal realities of an ever-expanding and progressing cosmic citizenship. [Paper 99:7.5, page 1093:3]
Deity And Reality can never be fully comprehended by any mind that is subinfinite in concept capacity
TO EVEN high orders of universe intelligences infinity is only partially comprehensible, and the finality of reality is only relatively understandable. The human mind, as it seeks to penetrate the eternity-mystery of the origin and destiny of all that is called real, may helpfully approach the problem by conceiving eternity-infinity as an almost limitless ellipse which is produced by one absolute cause, and which functions throughout this universal circle of endless diversification, ever seeking some absolute and infinite potential of destiny. [Paper 105:0.1, page 1152:1]
When the mortal intellect attempts to grasp the concept of reality totality, such a finite mind is face to face with infinity-reality; reality totality is infinity and therefore can never be fully comprehended by any mind that is subinfinite in concept capacity. [Paper 105:0.2, page 1152:2]
Despite the fact an adequate concept of eternity cannot be full comprehended by mortal mind the Mechizedek of Nebadon who presents the Paper on Deity and Reality does make the best attempt possible knowing the concepts are profoundly distorted in the attempt to make them known at the level of human mind function.
The human mind can hardly form an adequate concept of eternity existences, and without such comprehension it is impossible to portray even our concepts of reality totality. Nevertheless, we may attempt such a presentation, although we are fully aware that our concepts must be subjected to profound distortion in the process of translation-modification to the comprehension level of mortal mind. [Paper 105:0.3, page 1152:3]
As creatures of the grand universe our universe family must be confident there are thinkers amongst us who can penetrate the significance of the concept of the threefold Trinity
To finite creatures of the grand universe the concept of the master universe seems to be well-nigh infinite, but doubtless the absonite architects thereof perceive its relatedness to future and unimagined developments within the unending I AM. Even space itself is but an ultimate condition, a condition of qualification within the relative absoluteness of the quiet zones of midspace. [Paper106:7.7, page 1169.6]
Who can get their minds around a distant future eternity moment when the master universe is completed?
At the inconceivably distant future eternity moment of the final completion of the entire master universe, no doubt we will all look back upon its entire history as only the beginning, simply the creation of certain finite and transcendental foundations for even greater and more enthralling metamorphoses in uncharted infinity. At such a future eternity moment the master universe will still seem youthful; indeed, it will be always young in the face of the limitless possibilities of never-ending eternity. [Paper 106:7.8, page 1170.1]
This gives the idea of “forever young” substantial significance……….always young in the face of the limitless possibilities of never-ending eternity.
The improbability of infinite destiny attainment does not in the least prevent the entertainment of ideas about such destiny, and we do not hesitate to say that, if the three absolute potentials could ever become completely actualized, it would be possible to conceive of the final integration of total reality. This developmental realization is predicated on the completed actualization of the Unqualified, Universal, and Deity Absolutes, the three potentialities whose union constitutes the latency of the I AM, the suspended realities of eternity, the abeyant possibilities of all futurity, and more. [Paper 106:7.9, page 1170.2]
Even at the finite level of cognizance, the postulates associated with developmental realization predicated on the completed actualization of the Unqualified, Universal, and Deity Absolutes can be partially grasped. Philosophically integrated to some degree, meaning and value appreciated by the truth seeking mind.
Such eventualities are rather remote to say the least; nevertheless, in the mechanisms, personalities, and associations of the three Trinities we believe we detect the theoretical possibility of the reuniting of the seven absolute phases of the Father-I AM. And this brings us face to face with the concept of the threefold Trinity encompassing the Paradise Trinity of existential status and the two subsequently appearing Trinities of experiential nature and origin. [Paper106:7.10, page 1170.3]
Mortal participation in the actualization of the Supreme Being gives validity to the quest of sub-infinite penetration of the Absolute!!
Existential Infinite Unification is currently currently actual and present as the Paradise Trinity
In the concept of the Trinity of Trinities we postulate the possible experiential unification of limitless reality, and we sometimes theorize that all this may happen in the utter remoteness of far-distant eternity. But there is nonetheless an actual and present unification of infinity in this very age as in all past and future universe ages; such unification is existential in the Paradise Trinity. Infinity unification as an experiential reality is unthinkably remote, but an unqualified unity of infinity now dominates the present moment of universe existence and unites the divergencies of all reality with an existential majesty that is absolute. [Paper106:9.1, page 1173.2]
To finite creatures such as ourselves the conceptualization of a state that is capable of transcending experience simply defies comprehension. At this initial stage as sentient beings—mortals—we are face to face with intellect limitations inherent in finite existence.
When finite creatures attempt to conceive of infinite unification on the finality levels of consummated eternity, they are face to face with intellect limitations inherent in their finite existences. Time, space, and experience constitute barriers to creature concept; and yet, without time, apart from space, and except for experience, no creature could achieve even a limited comprehension of universe reality. Without time sensitivity, no evolutionary creature could possibly perceive the relations of sequence. Without space perception, no creature could fathom the relations of simultaneity. Without experience, no evolutionary creature could even exist; only the Seven Absolutes of Infinity really transcend experience, and even these may be experiential in certain phases. [Paper106:9.2, page 1173.3]
The three great aids to reality perception:
- Time
- Space
- Experience
Time, space, and experience are man’s greatest aids to relative reality perception and yet his most formidable obstacles to complete reality perception. Mortals and many other universe creatures find it necessary to think of potentials as being actualized in space and evolving to fruition in time, but this entire process is a time-space phenomenon which does not actually take place on Paradise and in eternity. On the absolute level there is neither time nor space; all potentials may be there perceived as actuals. [Paper106:9.3, page 1173.4]
Reality as we know it is dependent on conceiving potentials which can be actualized in a time-space continuum, however, such a conceptual framework is not relevant in eternity, where there is neither time nor space. Where all potentials may be perceived as actuals.
The inner life is truly creative and with this power comes the ability to build or destroy
Since this inner life of man is truly creative, there rests upon each person the responsibility of choosing as to whether this creativity shall be spontaneous and wholly haphazard or controlled, directed, and constructive. How can a creative imagination produce worthy children when the stage whereon it functions is already preoccupied by prejudice, hate, fears, resentments, revenge, and bigotries? [Paper111:4.9, page 1220.8]
Ideals originate in the creativity of the inner life, the evidence of social dysfunction is due to a lack of ideals evident from the predominance of men in power today.
Ideas may take origin in the stimuli of the outer world, but ideals are born only in the creative realms of the inner world. Today the nations of the world are directed by men who have a superabundance of ideas, but they are poverty-stricken in ideals. That is the explanation of poverty, divorce, war, and racial hatreds. [Paper111:4.10, page 1220.9]
When creativity turns to destructivity we are “face to face” with evil and sin.
This is the problem: If freewill man is endowed with the powers of creativity in the inner man, then must we recognize that freewill creativity embraces the potential of freewill destructivity. And when creativity is turned to destructivity, you are face to face with the devastation of evil and sin — oppression, war, and destruction. Evil is a partiality of creativity which tends toward disintegration and eventual destruction. All conflict is evil in that it inhibits the creative function of the inner life — it is a species of civil war in the personality. [Paper111:4.11, page 1220.10]
Conflict is a disruptor of the inner life—a species of civil war in the personality. Better to seek for the harmonious benefits of creatively building a noble character through acquiring a balanced personality of selfhood unification
Inner creativity contributes to ennoblement of character through personality integration and selfhood unification. It is forever true: The past is unchangeable; only the future can be changed by the ministry of the present creativity of the inner self. [Paper 111:4.12, page 1221.1]
The past is history, tomorrow’s a mystery, today is a gift. That’s why it’s called the “present.”
Time, space, and experience are man’s greatest aids to relative reality perception and yet his most formidable obstacles to complete reality perception. Mortals and many other universe creatures find it necessary to think of potentials as being actualized in space and evolving to fruition in time, but this entire process is a time-space phenomenon which does not actually take place on Paradise and in eternity.
This is good.
The eternal God is our refuge.
He is a faithful Creator.After death and subsequent re-personalization on the mansion world the ascender pilgrims are assigned as assistants to the seraphim
The human race was created just a little lower than the more simple types of the angelic orders. Therefore will your first assignment of the morontia life be as assistants to the seraphim in the immediate work awaiting at the time you attain personality consciousness subsequent to your liberation from the bonds of the flesh. [Paper 113:7.3, page 1248:3]
Seraphic guardians will accompany you as you progress through the mansion world experience till you stand “face to face” with Michael of Nebadon.
Before leaving the mansion worlds, all mortals will have permanent seraphic associates or guardians. And as you ascend the morontia spheres, eventually it is the seraphic guardians who witness and certify the decrees of your eternal union with the Thought Adjusters. Together they have established your personality identities as children of the flesh from the worlds of time. Then, with your attainment of the mature morontia estate, they accompany you through Jerusem and the associated worlds of system progress and culture. After that they go with you to Edentia and its seventy spheres of advanced socialization, and subsequently will they pilot you to the Melchizedeks and follow you through the superb career of the universe headquarters worlds. And when you have learned the wisdom and culture of the Melchizedeks, they will take you on to Salvington, where you will stand face to face with the Sovereign of all Nebadon. And still will these seraphic guides follow you through the minor and major sectors of the superuniverse and on to the receiving worlds of Uversa, remaining with you until you finally enseconaphim for the long Havona flight. [Paper 113:7.4, page 1248:4]
It is the seraphic guardians who witness and certify your eternal union with your Though Adjuster.
As a lad Jesus was responsive to truth, beauty and goodness, and when with his father Joseph, he observed beautiful city structures and competitive sport in the Greek city of Decapolis, his enthusiasm challenged Joseph’s Jewish cultural prejudices
About the middle of May the lad accompanied his father on a business trip to Scythopolis, the chief Greek city of the Decapolis, the ancient Hebrew city of Beth-shean. On the way Joseph recounted much of the olden history of King Saul, the Philistines, and the subsequent events of Israel’s turbulent history. Jesus was tremendously impressed with the clean appearance and well-ordered arrangement of this so-called heathen city. He marveled at the open-air theater and admired the beautiful marble temple dedicated to the worship of the “heathen” gods. Joseph was much perturbed by the lad’s enthusiasm and sought to counteract these favorable impressions by extolling the beauty and grandeur of the Jewish temple at Jerusalem. Jesus had often gazed curiously upon this magnificent Greek city from the hill of Nazareth and had many times inquired about its extensive public works and ornate buildings, but his father had always sought to avoid answering these questions. Now they were face to face with the beauties of this gentile city, and Joseph could not gracefully ignore Jesus’ inquiries. [Paper 124:3.6, page 1370:4]
It so happened that just at this time the annual competitive games and public demonstrations of physical prowess between the Greek cities of the Decapolis were in progress at the Scythopolis amphitheater, and Jesus was insistent that his father take him to see the games, and he was so insistent that Joseph hesitated to deny him. The boy was thrilled with the games and entered most heartily into the spirit of the demonstrations of physical development and athletic skill. Joseph was inexpressibly shocked to observe his son’s enthusiasm as he beheld these exhibitions of “heathen” vaingloriousness. After the games were finished, Joseph received the surprise of his life when he heard Jesus express his approval of them and suggest that it would be good for the young men of Nazareth if they could be thus benefited by wholesome outdoor physical activities. Joseph talked earnestly and long with Jesus concerning the evil nature of such practices, but he well knew that the lad was unconvinced. [Paper 124:3.7, page 1370:5]
Now that we know that the body is the temple wherein dwells the Thought Adjuster, the benefit of exercise for maintaining good heath is desirable, for that sense of well-being which is most conducive to spirit receptivity. In addition, sport is fun, It enjoyably focuses the mind on mastering the body, there is great satisfaction in the exhilaration of competitive play.
Jesus was only fifteen when the necessity of assuming the role of “father” of his father’s family took precedence over his mission to reveal the Paradise Father to the world at large
By the middle of this fifteenth year — and we are reckoning time in accordance with the twentieth-century calendar, not by the Jewish year — Jesus had taken a firm grasp upon the management of his family. Before this year had passed, their savings had about disappeared, and they were face to face with the necessity of disposing of one of the Nazareth houses which Joseph and his neighbor Jacob owned in partnership. [Paper 126:3.1, page 1389.4]
Jesus was the only father Ruth ever knew, her trust in him and love for him never wavered.
On Wednesday evening, April 17, A.D. 9, Ruth, the baby of the family, was born, and to the best of his ability Jesus endeavored to take the place of his father in comforting and ministering to his mother during this trying and peculiarly sad ordeal. For almost a score of years (until he began his public ministry) no father could have loved and nurtured his daughter any more affectionately and faithfully than Jesus cared for little Ruth. And he was an equally good father to all the other members of his family. [Paper126:3.2, page 1389.5]
All this time Jesus was consolidating his spiritual nature, becoming a balanced person of strong character. During this time he formulated what Christianity has adopted as “The Lord’s Prayer.” He had been presenting it as a guide in an effort to get his brothers and sisters to express themselves individually in prayer but he had difficulty in getting them to grasp this thought.
During this year Jesus first formulated the prayer which he subsequently taught to his apostles, and which to many has become known as “The Lord’s Prayer.” In a way it was an evolution of the family altar; they had many forms of praise and several formal prayers. After his father’s death Jesus tried to teach the older children to express themselves individually in prayer — much as he so enjoyed doing — but they could not grasp his thought and would invariably fall back upon their memorized prayer forms. It was in this effort to stimulate his older brothers and sisters to say individual prayers that Jesus would endeavor to lead them along by suggestive phrases, and presently, without intention on his part, it developed that they were all using a form of prayer which was largely built up from these suggestive lines which Jesus had taught them. [Paper126:3.3, page 1389.6]
At last Jesus gave up the idea of having each member of the family formulate spontaneous prayers, and one evening in October he sat down by the little squat lamp on the low stone table, and, on a piece of smooth cedar board about eighteen inches square, with a piece of charcoal he wrote out the prayer which became from that time on the standard family petition. [Paper 126:3.4, page 1389.7]
Family responsibility removed all though of “being about his Father’s business.” Ever, support of the family must come first.
This year Jesus was much troubled with confused thinking. Family responsibility had quite effectively removed all thought of immediately carrying out any plan for responding to the Jerusalem visitation directing him to “be about his Father’s business.” Jesus rightly reasoned that the watchcare of his earthly father’s family must take precedence of all duties; that the support of his family must become his first obligation. [Paper 126:3.5, page 1389.8]
Spare a thought for Rebecca for whom Jesus was the one altogether lovely and the greatest among ten thousand, the man she loved to the exclusion of all others
Then began that eventful talk with Rebecca. Thus far in his life, Jesus had made little distinction in his association with boys and girls, with young men and young women. His mind had been altogether too much occupied with the pressing problems of practical earthly affairs and the intriguing contemplation of his eventual career “about his Father’s business” ever to have given serious consideration to the consummation of personal love in human marriage. But now he was face to face with another of those problems which every average human being must confront and decide. Indeed was he “tested in all points like as you are.” [Paper127:5.4, page 1403:2]
One of the incarnation mandates, forbids the leaving of human offspring by a bestowal Son of Paradise origin. Hence, Jesus could not enter into marriage no matter how sweet such a prospect of intimate love would be. He had to tell Rebecca there was no possibility.
After listening attentively, he sincerely thanked Rebecca for her expressed admiration, adding, “it shall cheer and comfort me all the days of my life.” He explained that he was not free to enter into relations with any woman other than those of simple brotherly regard and pure friendship. He made it clear that his first and paramount duty was the rearing of his father’s family, that he could not consider marriage until that was accomplished; and then he added: “If I am a son of destiny, I must not assume obligations of lifelong duration until such a time as my destiny shall be made manifest.” [Paper 127:5.5, page 1403:3]
Though heartbroken, Rebecca, having met the most perfect man of her dreams, refused to marry. She remained devoted to Jesus, as he lived out his life’s mission, witnessing his triumphant entry into Jeusalem and tragic death on the cross. Such is the single-minded power of true love blazing bright in Rebecca’s heart for the greatest man who ever lived, sustaining her all the days of her life.
Rebecca was heartbroken. She refused to be comforted and importuned her father to leave Nazareth until he finally consented to move to Sepphoris. In after years, to the many men who sought her hand in marriage, Rebecca had but one answer. She lived for only one purpose — to await the hour when this, to her, the greatest man who ever lived would begin his career as a teacher of living truth. And she followed him devotedly through his eventful years of public labor, being present (unobserved by Jesus) that day when he rode triumphantly into Jerusalem; and she stood “among the other women” by the side of Mary on that fateful and tragic afternoon when the Son of Man hung upon the cross, to her, as well as to countless worlds on high, “the one altogether lovely and the greatest among ten thousand.” [Paper 127:5.6, page 1403:4]
Rodan is convinced God is a person and Nataniel and Thomas present their understanding of the Divine Nature of Jesus
When Rodan heard these arguments, he said: “I am convinced. I will confess God as a person if you will permit me to qualify my confession of such a belief by attaching to the meaning of personality a group of extended values, such as superhuman, transcendent, supreme, infinite, eternal, final, and universal. I am now convinced that, while God must be infinitely more than a personality, he cannot be anything less. I am satisfied to end the argument and to accept Jesus as the personal revelation of the Father and the satisfaction of all unsatisfied factors in logic, reason, and philosophy.” [Paper161:1.11, page 1784:8]
Thomas and Nathanial concurred in having observed Jesus praying, noted that he talked with God, as it were, “face to face.”
In his prayer life he appears to communicate directly with his Father. We have heard few of his prayers, but these few would indicate that he talks with God, as it were, face to face. He seems to know the future as well as the past. He simply could not be all of this and do all of these extraordinary things unless he were something more than human. We know he is human, we are sure of that, but we are almost equally sure that he is also divine. We believe that he is divine. We are convinced that he is the Son of Man and the Son of God. [Paper161:2.10, page 1784:5]
There comes a time of judgment for individuals and nations and confusion has resulted from Jesus’ promise to return in power and with authority
“You behold me now in weakness and in the flesh, but when I return, it shall be with power and in the spirit. The eye of flesh beholds the Son of Man in the flesh, but only the eye of the spirit will behold the Son of Man glorified by the Father and appearing on earth in his own name.” [Paper 176:2.4, page 1915:1]
The promise of Jesus to return is dependent on his message of sonship with God being proclaimed to all the world. While Christianity is defined as a religion about Jesus instead of being the messenger of the religion of Jesus the world will only identify it as a religion of Western culture, plagued with the curse of competing with all other religions who make the futile assertion of being “the only true religion.” Christianity still has work to do if it wishes to appeal to all people, irrespective of race or creed.
“But the times of the reappearing of the Son of Man are known only in the councils of Paradise; not even the angels of heaven know when this will occur. However, you should understand that, when this gospel of the kingdom shall have been proclaimed to all the world for the salvation of all peoples, and when the fullness of the age has come to pass, the Father will send you another dispensational bestowal, or else the Son of Man will return to adjudge the age.” [Paper 176:2.5, page 1915:2]
Jesus did accurately foretell the fall of Jerusalem within the generation of the apostles and he also mentioned the fulfillment of his promise to send his spirit comforter. Regarding the future dispensation, he said, that must await the passing of the “long winter of material-mindedness.” We are still in the “material comfort era” and there are signs it’s not as comfortable as first thought. There is a growing desire to strive for something better. The quest for meaning and value of spiritual realities gathers pace.
“And now concerning the travail of Jerusalem, about which I have spoken to you, even this generation will not pass away until my words are fulfilled; but concerning the times of the coming again of the Son of Man, no one in heaven or on earth may presume to speak. But you should be wise regarding the ripening of an age; you should be alert to discern the signs of the times. You know when the fig tree shows its tender branches and puts forth its leaves that summer is near. Likewise, when the world has passed through the long winter of material-mindedness and you discern the coming of the spiritual springtime of a new dispensation, should you know that the summertime of a new visitation draws near.” [Paper 176:2.6, page 1915:3]
Jesus is giving the apostles information way beyond their present experience with him, however he is attempting to make the connection between the judgment of an age involving a multitude of mortals and judgment of individual souls.
“But what is the significance of this teaching having to do with the coming of the Sons of God? Do you not perceive that, when each of you is called to lay down his life struggle and pass through the portal of death, you stand in the immediate presence of judgment, and that you are face to face with the facts of a new dispensation of service in the eternal plan of the infinite Father? What the whole world must face as a literal fact at the end of an age, you, as individuals, must each most certainly face as a personal experience when you reach the end of your natural life and thereby pass on to be confronted with the conditions and demands inherent in the next revelation of the eternal progression of the Father’s kingdom.” [Paper 176:2.7, page 1915:4]
Of all the discourses which the Master gave his apostles, none ever became so confused in their minds as this one, given this Tuesday evening on the Mount of Olives, regarding the twofold subject of the destruction of Jerusalem and his own second coming. There was, therefore, little agreement between the subsequent written accounts based on the memories of what the Master said on this extraordinary occasion.… [Paper 176:2.8, page 1915:5]
Now that we have this account confusion is resolved.
The audacity of the ignorant, the third accusation Pilate read out, was that Jesus claimed to “be king of the Jews”
Pilate then turned around to question Jesus further, saying: “And now about the third accusation against you, are you the king of the Jews?” Since there was a tone of possibly sincere inquiry in Pilate’s voice, Jesus smiled on the procurator and said: “Pilate, do you ask this for yourself, or do you take this question from these others, my accusers?” Whereupon, in a tone of partial indignation, the governor answered: “Am I a Jew? Your own people and the chief priests delivered you up and asked me to sentence you to death. I question the validity of their charges and am only trying to find out for myself what you have done. Tell me, have you said that you are the king of the Jews, and have you sought to found a new kingdom?” [Paper185:3.2, page 1991:2]
Jesus tells Pilate that his kingdom is spiritual.
Then said Jesus to Pilate: “Do you not perceive that my kingdom is not of this world? If my kingdom were of this world, surely would my disciples fight that I should not be delivered into the hands of the Jews. My presence here before you in these bonds is sufficient to show all men that my kingdom is a spiritual dominion, even the brotherhood of men who, through faith and by love, have become the sons of God. And this salvation is for the gentile as well as for the Jew.” [Paper 185:3.3, page 1991:3]
Pilate avoids the thinking on the fact of the spiritual nature of this assertion and interprets Jesus’ words as an admission. Jesus says yes, defining it as a family of faith in the Father who is in heaven. He goes on to say, those who love truth hear his voice.
“Then you are a king after all?” said Pilate. And Jesus answered: “Yes, I am such a king, and my kingdom is the family of the faith sons of my Father who is in heaven. For this purpose was I born into this world, even that I should show my Father to all men and bear witness to the truth of God. And even now do I declare to you that every one who loves the truth hears my voice.” [Paper 185:3.4, page 1991:4]
Pilate is challenged by these words and attempts to make light of the importance of the personal relevance of what Jesus said regarding truth.
Then said Pilate, half in ridicule and half in sincerity, “Truth, what is truth — who knows?” [Paper 185:3.5, page 1991:5]
Pilate is confused by Jesus and knew he was innocent of the charges laid against him, yet did not have the strength of character sufficient to sustain the principle of evidence based law the was duty bound to administer and defy the Sanhedrin’s trumped-up charges. Pilate failed the moral test in knowingly sending an innocent man to his death. That man was Jesus.
Pilate was not able to fathom Jesus’ words, nor was he able to understand the nature of his spiritual kingdom, but he was now certain that the prisoner had done nothing worthy of death. One look at Jesus, face to face, was enough to convince even Pilate that this gentle and weary, but majestic and upright, man was no wild and dangerous revolutionary who aspired to establish himself on the temporal throne of Israel. Pilate thought he understood something of what Jesus meant when he called himself a king, for he was familiar with the teachings of the Stoics, who declared that “the wise man is king.” Pilate was thoroughly convinced that, instead of being a dangerous seditionmonger, Jesus was nothing more or less than a harmless visionary, an innocent fanatic. [Paper 185:3.5, page 1991:5]
Pilate was indeed ignorant of who Jesus truly was as he could not understand the nature of his spiritual kingdom, surely the mercy of Jesus’ words on the cross, “forgive them Father for they know not what they do” would extend to Pilate, when Pilate himself, came before the Ancients of Days for judgment of the soul. A repentant soul is a forgiven soul.
Pope Francis had a face-to-face encounter with roughly 850,000 people in Philadelphia, PA, USA who came out into the streets to break bread and “Remember Me”. What mere human being would not be humbled enough, as a spiritual leader, to ask himself it he gave voice to what the spiritual and religious unity was among 805,000 faces he was faced with…
An Institute for Peace and Mercy would be the only “solar system gravity” that could safely function globally. Every great world religion would of necessity have to present their version of justice as established in their race, culture, and religion in the negotiation of peaceful solutions to conflicts. This would also safeguard true justice and mercy for those peoples who have not yet had a chance to develop peace, mercy and justice cultures because of the ruinous interference of wars in their “geography”.
And it would definitely remove humanity’s MIND endowment – religion – as an excuse for war-mongering. What could go wrong there?
United Nations is a solar system without gravity until it morphs into the Global Institute for Peace and Mercy. Some of the world leaders are making use of the current UN pulpit in that way already….and they are not code-talking about who got to decide who are the 2 billion people that Rick Warren prayed for on this site 5 or so years ago that would be buzz-sawed off the tree of life to make room for what was the code-talk – the “higher spiritual types”….
Login to reply to this topic.
Not registered? Sign up here.