We all want to live the integrated life, with science as part of a growing mind in a progressive personality. But how do we do it? How do we approach this great ideal?
Are we all just supposed to go out and get super-involved with science? Somehow it seems that there's more to it than that.
It's not easy.
o Modern technology can be so complex that some people just get turned off.
o There is so much poor science these days that fails to distinguish correlation from causation.
o There is so much confusing dispute between the experts.
o And there are the well-known ethical problems with science.
So how are we going to strengthen the scientific component in our lives? My two-part answer is philosophic and biographic.
I can put the philosophic part very briefly. We can begin by recognizing and affirming our God-given intuitive capacity for recognizing facts and discerning causal relationships. Some popular books today tell their readers about releasing the mystic within you or releasing the artist within you. We could equally well speak of actualizing the scientist within you. We all have capacities beyond what most of us usually use. We simply need the courage to affirm and sharpen our scientific intuition.
The biographic part of the answer is a reflection on Jesus' life.
The apostles had not been successful in their teaching. They were fleeing through northern Galilee and bewildered about what was going on. Jesus' blunt explanation to them included these words:
"Consider the Greeks, who have a science without religion, while the Jews have a reli- gion without science. And when men become thus misled into accepting a narrow and confused disintegration of truth, their only hope of salvation is to become truth-co-ordinated--converted.
"Let me emphatically state this eternal truth: If you, by truth co-ordination, learn to exemplify in your lives this beautiful wholeness of righteousness, your fellow men will then seek after you that they may gain what you have so acquired." (*1726)
We can understand this teaching by looking at Jesus' life.
First, Jesus became acquainted with nature as a child and continued his interest into adulthood.
"Jesus' earliest training, aside from that of the home hearth, had to do with a reverent and sympathetic contact with nature." (*1364) He asked lots of questions concerning science. (*1365) He studied the habits of the fish on the Sea of Galilee so closely that he could predict catches that others regarded as miraculous.
Next, Jesus understood the essential truths of philosophy of science, as we see in his discourse on science. He knew the limitations of science and taught a friendly universe in which fact and value have a common cause in the Paradise Father. (*1477)
Next, Jesus got to know all kinds of people well. In order to understand how Jesus exemplified his teaching about science and the beautiful wholeness of righteousness, we need to expand the concept of science to include social science. The scientific component in his righteousness included more than a superb knowledge of weather and the habits of fish. Jesus carried out a thorough study of how men make a living. (*1371) We are told that "The real purpose of his trip around the Mediterranean Basin was to know men. He came very close to hundreds of humankind on this journey. He met and loved all manner of men, rich and poor, high and low, black and white, educated and uneducated, cultured and uncultured, animalistic and spiritual, religious and irreligious, moral and immoral." (*1424)
Next, Jesus thoroughly studied the scriptures and associated literature. One of the humanistic sciences is the science of interpreting texts. At the age of 13 Jesus began a painstaking topical study of the scriptures and associated literature in order to deal with every implication they might hold for his life work. (*1390-91) At age 26 in Capernaum,"he spent at least five evenings a week at intense study." (*1420) During the four months of intensive training with the first six apostles, Jesus explained that "they should spend three hours every evening in study and preparation for their future work." (*1533)
Jesus never wore his learning on his sleeve; his apostles were surprised to hear him discourse on a sophisticated level. But his masterful knowledge was always there when he needed it, for example, during his last week in the flesh, when he was challenged by the Sadducees who did not believe in resurrection. They were the professional specialists in the first five books of the Bible. Jesus showed that from those very scriptures a subtle inference could be drawn to overturn their skeptical doctrine: "And even your Father Moses understood this, for, in connection with his experiences at the burning bush, he heard the Father say, `I am the God of Abraham, the God of Isaac, and the God of Jacob.' " (*1900) The present tense of that verb--I am the God of Abraham, rather than I was the God of Abraham--implies that the relationship is a present one, and hence that Abraham has been resurrected. Jesus saw the implication that the specialists had missed--but he didn't go around showing off this grammatical subtlety. It was merely ready in case it was ever needed.
Next, Jesus courageously faced the hard facts. We are told that "Science is the source of facts, and mind cannot operate without facts." (*1222) My point is complementary: facts are the beginning of science. One of the reasons for Judas' downfall is that "he did not like to face facts frankly." (*2056)
We have a tendency to think that science has to do with those facts that are remote from us. We tend not to use our scientific abilities on intimate matters. But rigorous and tough-minded thinking must invade the realms of daily life. Scientific integrity begins at home.
Jesus at the age of 12 had been called by the celestial messenger to be about his Father's business; but then he found himself after Joseph's death faced with a family emergency. He faced the facts and "rightly reasoned that the watchcare of his earthly father's family must take precedence of all duties." (*1389)
Jesus told his followers about the hard facts of the social environment in which they were laboring for truth. In the Ordination Sermon he said, "In all the business of the kingdom I exhort you to show just judgment and keen wisdom. Present not that which is holy to dogs, neither cast your pearls before swine, lest they trample your gems under foot and turn to rend you. I warn you against false prophets who will come to you in sheep's clothing, while on the inside they are as ravening wolves." (*1571)
Throughout Jesus' public career he was keenly aware of the political situation, staying clear of danger early in his public career when opposition began to mount in Jerusalem; confronting challenges in the Epochal Sermon when open conflict had become inevitable; telling his followers to be realistic--to count the cost of being a disciple; warning his disciples about the downfall of Jerusalem and the enmity of the world; all the while proclaiming the primal facts of the sovereignty of God and the love of the Father for the individual.
Finally, Jesus organized his knowledge into idea-decisions. So often we collect a piece of knowledge and leave it there, sitting on the shelf of the mind. We gather information, but we don't wrestle issues to the point of judgment, decision. We become passive consumers of information in a scientistic culture. But we have an alternative: to take that piece of knowledge and to bring to actualization its contribution to decision and action.
"Revelation teaches mortal man that, to start such a magnificent and intriguing adventure, he should begin by the organization of knowledge into idea-decisions." (*1112)
Right after his baptism, Jesus prepared for his great decisions by recalling his full range of planetary knowledge. We are told, "Jesus thought over the whole span of human life on Urantia, from the days of Andon and Fonta, down through Adam's default, and on to the ministry of the Melchizedek of Salem." (*1514)
We would like to know much more than we do about Jesus the scientist. We are given very little of the data he collected empirically. But we are given, from time to time, results of his knowledge of humankind. Jesus organized his knowledge into idea-decisions--and also into instructions for his followers. Consider a few of his teachings which embody the knowledge of cause and effect, of action and result:
He had his apostles begin with personal ministry before public preaching.
He taught that sharers of truth should "not undertake to show men the beauties of the temple until you have first taken them into the temple." (*1593)
And he predicted that "The persistent preaching of this gospel of the kingdom will some day bring to all nations a new and unbelievable liberation, intellectual freedom, and religious liberty." (*1930)
And what knowledge of humanity is embedded in his new commandment: "Love one another as I have loved you."!
There is a danger for us: we have not acquired the empirical foundation for these teachings; we may fail to understand why they are important; we may act contrary to their implicit wisdom; and we may have to rediscover their truth through a harvest of unhappiness.
We have the priceless opportunity of intelligent participation in the evolution of our universe. Science is on trial before the bar of human need. Will we utilize our scientific capacities to understand and act in accord with divine teaching or will we do something else with these abilities? Science requires courage and honest adventure. And it touches upon the beliefs at the root of our actions. Will we follow the Master fully in our devotion to truth?
"If you, by truth co-ordination, learn to exemplify in your lives this beautiful wholeness of righteousness, your fellow men will then seek after you that they may gain what you have so acquired." (*1726)
* * * We can live in a more truth-co-ordinated way by basing our lives more perfectly on what we can learn from science. (This might involve exercise, nutrition, rest, recycling, or a more intelligent approach to our work or study.) What personal growth project would you like to undertake along these lines? Write down one or more needs that you would like to work on. For each of these needs, answer the following questions:
1. How does this need require you to become more of a scientist yourself, making observations, testing hypotheses, etc.?
2. How does this need require you to explore more of what science has already discovered?
3. How does this need require you to put into practice what you already know?
At Thanksgiving our original discussion centered around the "blood of Jesus." As you know, my son and the girl he planned to marry broke up over this issue. She felt that as long as he did not believe that Jesus died for our sins they had no future. She believed this even though they shared a belief in God, Jesus, and basic Christian values. So this is an important issue and one I would like to discuss with you and make a clear presentation of my beliefs.
Historic Background
Let me begin with a short discussion of the historical beliefs and attitudes that led to the atonement doctrine. The early Hebrews believed that "without the shedding of blood there could be no remission of sin." (Heb. 9:22) They accepted the primitive idea that God could not be appeased except through blood sacrifice. Moses made a distinct advance in that he forbade human sacrifice and substituted instead the ceremonial sacrifice of animals.
This concept of ceremonial sacrifice was preserved, in principle, by the apostle Paul as the doctrine of atonement for sin through the sacrificial death of Jesus. Paul, however, went beyond Moses and the Jewish teachers in that he expounded theories of original sin, hereditary guilt, and innate evil. Paul was a great man; he more than anyone else was responsible for bringing Jesus' teachings to the world. But he also injected a number of his own ideas which were not taught by Jesus, and indeed, were at variance with the teachings of his Master.
I emphasize that human teachers such as Paul were not only fallible but made a serious blunder in promoting the atonement doctrine. I believe we need to make a fundamental distinction between the teachings of Jesus and those of the human followers of Jesus. Jesus is the Son of God as well as the Son of Man and his life and teachings are a divine revelation. Therefore, I believe that we should look to Jesus first, and judge all other teachings by their harmony with his life and teachings.
A Loving Heavenly Father
Accordingly, the first reason I would cite in defense of my belief that the atonement doctrine is in error is that it is not harmonious with Jesus' revelation of God as our loving heavenly Father. While the ancient Jews taught the necessity of sacrifice, Jesus, in his life and teachings, revealed a God of love, mercy, and forgiveness. The Old Testament prophets and the New Testament teachers recognized God but not with the insight, clarity, and perfection of Jesus. Although Jesus' God is just and righteous, it is love -- the heavenly Father's perfect love for his human children -- that is the defining characteristic of his teachings. This concept of God as our loving heavenly Father was the only concept, besides acknowledging God as a spiritual being, that Jesus ever taught. He said, "God is love," and in his teachings God's love is supreme over justice and all other divine attributes.
The ancient Jews had conceived of God as a harsh king-judge. They believed that the only approach to God was through fasting and sacrifice. They felt that racial guilt had separated them from God and that sacrifice was necessary to appease his divine wrath. Paul's atonement doctrine grew out of these beliefs.
But such a God sounds little like the God of Jesus. He taught that God's attitude toward us is that of a Fatherly affection -- he loves us as his sons and daughters. This fatherly affection is the dominant characteristic of the God revealed by Jesus. God's loving forgiveness is always open to us; we must only seek it and be forgiving of others. Jesus revealed this in the prayer he taught his apostles: "forgive us our debts, as we forgive our debtors." God's love is not held hostage to an inflexible justice that cannot forgive until a totally innocent Son is sacrificed in remission of sin.
This brings me to the second problem I find in the atonement doctrine. It assumes a lower conception of God than is presented by Jesus' life and teachings. Indeed, the conception of a father who will not forgive his erring children until an entirely innocent elder brother dies as a human sacrifice sounds barbaric. We would expect more even from a human father. This conception is a relic of ancient times and primitive beliefs, ideas, and practices which Jesus came to free us from. He brought a new and higher revelation of God; and in his life he sought to free believers from the Jewish system of ceremony and sacrifice.
The last argument I would advance in opposition to the atonement doctrine is that it was not taught by Jesus. Isn't it reasonable to assume that if Jesus' purpose in living his bestowal life on our world was to die on the cross for our sins, he would have emphasized this doctrine? But Jesus did not teach the necessity of sacrificing himself for man's sins; instead he consistently focused on the Kingdom of God.
There are other problems with the atonement doctrine. In particular, it tends to mask Jesus' true teachings of the kingdom of heaven. In his message, the gospel of the kingdom, Jesus taught that God is our loving heavenly Father and we are his sons and daughters. We are called to live a life of faith in our Father's love and over-care, to trust in God as Jesus trusted God, to trust Him as a little child trusts his earthly father.
Jesus' emphasis was always on the kingdom of heaven -- the rule of God in the hearts of his sons and daughters. The prayer he taught his apostles reveals this central teaching: "Your kingdom come; your will be done." He identified the kingdom of God with the will of God and taught that we enter the kingdom by the inner submission of our will to God's will. It is this teaching that Jesus held supreme; he did not teach the atonement doctrine.
The Meaning of the Cross
Paul taught the atonement doctrine to help make Jesus more acceptable to the Jews, and to try to explain the seemingly inexplicable fact that the Creator (John 1:3, Col. 1:16, Heb. 1:2) of our universe was killed by his own creatures.
Jesus' death was significant; it was the final act of a life of love and service bestowed upon mortal man. The great thing about Jesus' death was the way he died, the magnificent spirit in which he met that death. His final prayer, "Father forgive them, for they know not what they do," is Jesus' final demonstration of the love and forgiveness of our heavenly Father.
In Gethsemane Jesus sought to avoid his death if this choice would be consistent with the Father's will. He prayed, "Father, if you are willing, remove this cup from me." But his purpose was to live the full human life of his earth creatures. And in a human life we cannot usually have our death avoided or taken away. So Jesus submitted himself to death on the cross, a death brought about by men -- not by God. It was God's will that Jesus finish his human bestowal, even though it included "drinking the cup" of death at the hands of his enemies.
Jesus' courage and selfless devotion to the service of man and God in his crucifixion inspires us onward. It was the final act of a life of service. "Greater love has no man than to lay down his life for his friends." Jesus lived a life of service, revealing truth to humankind, and he courageously and selflessly submitted to the death that truth teachers must often face.
After Jesus had asked if the cup might be removed, he finished the prayer with the words, "Nevertheless, not my will but yours be done." This prayer -- not the atonement of Jesus -- is the key to our salvation. We are saved not by Jesus' death on the cross but by our faith submission to God's will. This is evident from the fact that believing in "the blood of Christ" will not save someone who does not faithfully choose to live in accordance with the Father's will. And such a choice of God's will over our own personal will can be made independently of the death of Jesus.
Although I believe it is incorrect to refer to Jesus as our redeemer, he is truly our savior. For even though the way to salvation was open before Jesus lived, he, in his bestowal life, did truly make the way of salvation more clear to humanity. His life and teachings are our lighthouse, our certain and infallible guide to salvation. Certainly we may gain much from the teaching of his well-meaning followers, but we must also recognize that they were human and fallible. Jesus is divine and his teachings are perfect; they are the touchstone by which all other teachings should be judged.
B. J., in this letter I have attempted to restate and organize what I said to you at Thanksgiving. I do sincerely appreciate your good hearted and sincere effort to help me better understand the apostolic teachings concerning the "blood of Christ." I am also delighted to have the opportunity to express my beliefs to you. I hope they have found some reception in your mind and heart.
Xerpi
