Episode:Jesus—Teacher of Living Truth (Part 5)

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(Paper 140:8.15-32)

Jesus was not an economic reformer; he did recognize the need for social justice and industrial fairness, but he offered no rules for their attainment. The Master made no pronouncement regarding communal living, and he did not attack the possession of property. He did insist that it is eternally essential that spiritual values come first. And Jesus had little to say about the social vices of his day; he was a positive teacher of true virtue.


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Summary by Kermit

What we encounter in this section is a 5th ER treatment of Jesus’ private teaching to Peter, James, and John concerning aspects of collective living that he avoided in his public teaching. During this broadcast, we cited numerous passages in the revelation that speak directly to the political, social, and economic attitudes of the revelators. Also mentioned last week, Jesus’ mission was purely spiritual, yet here we see that he does not dilute or restrict his message to the three and ultimately to the twelve to the purely spiritual. He presents the full COSMIC structure of his teachings, hoping they will be able to catch the spirit (part) of his message, for their work of furthering the Kingdom.

4.) Economic Attitude

Here Jesus speaks about the injustice of the unequal distribution of wealth. In our discussion it was pointed out that he did not say anything that would proscribe having wealth, simply the injustice of unequal distribution. This led to a discussion about private property and communism. The revelators point out that private ownership of property has been central to the development of government, law, order, civil rights, social liberties, conventions, peace, and happiness as they are currently enjoyed by modern peoples. And they go on to warn against over-rapid changes and reversion to discarded formulas of our forefathers. We are reminded that change without growth is potential evil.

Profit motive was also discussed. The 5th ER explains that profit motive economics while indispensible to EARLY civilization, must be gradually be augmented by service motives.

We spent considerable time discussing the issue of social equality. Luke’s distorted and materialistic interpretations of the Beatitudes, and his denunciation of the rich, the well-fed, the lighthearted, and the well respected in his list of “woes” have led Christianity into distortions of Jesus’ teachings, which to this day cause the followers of the Master untold confusion and misery.

The failure to distinguish between SOCIAL JUSTICE and SOCIAL EQUALITY is in large measure why we have a philosophical emergency and need the emergency 5th ER. This confusion led directly to the false idea that all men are BORN EQUAL, instead of the spiritual truth that all men are CREATED EQUAL.

The material idealism of today has made the eradication of social inequality a goal for modern society, whereas we read in the “inevitabilities” that the development of altruism requires encountering situations of social inequality. The inherent inequality of human beings is amply demonstrated in nature and culture. Attempting to impose social equality by fiat leads to disaster. The revelators point out, that while equal rights are not to be imposed on mankind, It is entirely appropriate for society, with fairness and EQUITY to administer the varying rights of each individual in order to guarantee self-maintenance, self-perpetuation, and self-gratification (human happiness). Note the words EQUALITY (spirit word), and EQUITY (cosmic word). So we have the RIGHT to pursue happiness, not the right TO happiness. This one issue highlights the need for developing a cosmic view utilizing the “eye” of individuality AND the “eye” of unity, in contrast to utilizing only the “eye” of the spiritual, for such leads to the habit of dichotomous thinking wherein one is blind to reality.

Jesus intended to make all men to be Godlike, then, as sons of God would they be the better equipped to solve their own political, social, and economic problems. Thus, genuine personal religion can be seen to be the so-called instigator of growth, which can then lead to the reformation and progress of the practices and institutions of civilization.

5.) Personal Religion

The authors emphasize that the key to understanding Jesus’ id to be found in his life and not his teachings. His teachings can only be understood in the context of their immediate background. The Father’s divine character and loving personality are revealed most clearly in Jesus’ life. And this life of revelation is universally applicable in any age and any location.

Of humorous note: Of the manifold and complex nature of these teachings given by Jesus this day, the three apostles’ take-away truths were considerably simplified. Peter grasped the idea that the gospel represented a fresh beginning for the human race, and this impression so conveyed to Paul led to the latter’s formulation of the doctrine of Christ as the “second Adam”. James grasped the thrilling truth that mortals on earth were to live as already citizens of the completed heavenly kingdom. And John perceived the heart of Jesus’ teaching as consisting of the acquirement of compassion coupled with the motivation to do the will of the Father in heaven.

Jesus devoted himself to the spiritual enhancement of the individual. But, he did not seek to produce merely a RELIGIOUS man. He sought to encourage the development of a COSMIC man. The cosmic viewpoint is only perceived through coordinated perception of both the individuality and the unity perspectives.

We hastened through this sub-section on personal religion because of the ticking clock, therefore, your SoS co-hosts decided to spend some time at the beginning of tonight’s broadcast discussing some of the items raised here before continuing on with our reading.