Preston Thomas From the Fall 1996 Spiritual Fellowship Journal
Dear B. J.:
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.
Contents of this study: 1. He received a comprehensive intellectual and spiritual education during his early life. 2. He prepared for his public ministry by engaging in personal ministry and travel. 3. Cosmic background for his career of ministry. 4. Specific techniques and approaches used by Jesus. 5. How can we particpate in Jesus' mission?
He received a comprehensive intellectual and spiritual education during his early life
He asked questions. His parents answered his constant questions during his childhood -- "he was one continuous question mark." [123:2.3] (1358,1)
Later he continued to ask "many embarrassing questions concerning both science and religion . . ." [123:6.6] (1365,1)
He established an active prayer life. After his regular prayers he would always have "just a little talk with my Father in heaven." [123:3.6] (1360,2)
His home life was structured around an established system of parental involvement in children's education. [123:2.5] (1358,4)
He took care of plants, drew maps, studied the stars, and became fluent in three languages. [123:2.7] (1358,5)
He was exposed to many truth seekers because his family possessed a rare copy of the scriptures. [123:3.1] (1359,2)
He early learned about prudent financial management by administering the funds derived from the sale of doves. [123:4.4] (1361,4)
He later took over responsiblity for managing the family's affairs upon the death of Joseph. [126:2.2] (1388)
He received his moral and spiritual training at home, his theological and intellectual education from the Chazan at the Nazareth synagogue. [123:5.8] (1363,2)
He attended to the development of social skills. He spent a lot of time mingling with people and getting to know them. [123:5.6] (1362,7), [129:1.9] (1420,6)
He studied mathematics. [123:6.3] (1364,6)
He studied music. [123:6.5] (1364,8)
He interacted with religious leaders--the scribes and teachers in the temple.[125:4.1 through next three sections] (1381,4)
He took advanced courses in reading and was deeply involved in the intellectual and spiritual education of his younger brothers and sisters. [126:1.3] (1387,4), [126:3.3](1389,6)
He developed a variety of vocational skills. [126:1.1] (1387,2)
A good summary of the real achievements of his early education may be found at [127:6.12 through the end of the section] (1405,5 through the end of the section).
He prepared for his public ministry by engaging in personal ministry and travel Tour of the Roman world and his personal ministry to more than 500 individuals.
[Paper 130](Page 1427) See also comments about his personal ministry during this trip. [132:4.1 through end of section] (1460, Section 4)
Caravan trip to the Caspian region and the Urmia lectures. [134:2.1 through end of section 6] (1484, Sections 2 and 3)
At Antioch, he lived for over two months, "working, observing, studying, visiting, ministering, . . . learning how man lives, how he thinks, feels and reacts to the environment of human existence." [134:7.3] (1492,4)
He spent time with God and critically evaluated his situation and opportunities. [134:7.1 through end of section] (1492, Section 7), [134:8.1 through end of section] (1492, Section 8)
Review Midwayer's comments about his perfected character, "The Acme of Religious Living." [100:7.1 through end of section] (1101, Section 7)
Cosmic background for his career of ministry
Review background of his bestowal. [120:1.1 through end of Paper 120] (1325, Section 1, through end of Paper 120)
Review the basics of the Nebadon educational system. [37:6.1 through end of section] (412,2 through end of section)
Review the basic objectives of Jesus' ministry. [140:8.18 through end of section] (1581,6 through end of section)
Review the objectives he had in training his disciples and apostles. [141:7.3 through end of section] (1593,5), also see "Four Months of Training." [137:7.1 through end of section] (1534, Section 7)
Specific techniques and approaches used by Jesus
Review Jesus' "Instructions for Teachers and Believers" -- "In teaching the gospel of the kingdom you are simply teaching friendship with God." [159:3.1 through end of section] (1765, Section 3)
His usual technique of social contact was to draw people out and into talking with him by asking questions. [132:4.2] (1460,7)
He used parables constructed around patterns and relationships in nature -- the vine and the branches, the mustard seed, the good shepherd.
He used symbols, particularly those which were associated with religious ceremonies in the minds of his hearers -- the light of the world, the living water, the bread of life.
He taught "as he passed by . . ." [171:7.1 through end of section] (1874, Section 7)
His teaching was appropriate to the context in which he found himself; he did not overteach [137:7.14] (1535,7) Regarding overteaching, see comments about the approach used by the Prince's staff. [66:6.6] (750,1)
He built on what his listener already understood, enhancing and uplifting their ideals. See his interaction with Gadiah and the story of Jonah. [130:1.2] (1428, Section 1)
He did not attack the errors in his listener's beliefs; he was adept at enhancing the truth in scriptures or philosophies, wherever he found it. [132:0.4] (1455,4)
His teaching was "thrillingly dynamic," he "went about doing good." [141:3.6] (1590,2)
He didn't "grow weary" in his teaching; when he failed to reach the minds of all the apostles by means of one illustration, he would restate his message and attempt to use some other illustration. [141:4.3] (1590,7)
"Again and again he warned his apostles against the formulation of creeds and the establishment of traditions as a means of guiding and controlling believers..." [141:5.4] (1592,3)
First bring people into the kingdom; make sure they know God as their Father. After this it may then be appropriate to discuss matters related to the progressive advancement of the soul . [141:6.4] (1592,7)
He wasn't concerned about the association of his gospel with other teachings. When John forbade a stranger from teaching in the name of Jesus, Jesus said, "Forbid him not. . . how can you expect that all who believe this gospel will be subject to your direction?" [159:2.1] (1764, 3)
He refused to use power to manipulate situations for spiritual purposes. [136:8.8] (1521,3)
How can we participate in Jesus' mission?
By taking up his unfinished business of actualizing the kingdom of heaven in our world. Review "Christianity's Problem," and "The Future." [195:9.1 through end of Paper 195] (2082, Section 9)
Review his last words of admonition prior to departing from our world at the end of his bestowal -- ". . . you shall begin the new proclamation of the gospel of the kingdom . . . Love men with the love wherewith I have loved you and serve your fellow mortals even as I have served you . . . By the fruits of your lives impel souls to believe . . . Remember all I have taught you and the life I lived among you . . . My love overshadows you, my spirit will dwell with you, and my peace shall abide upon you . . ." [193:5.2] (2057,4)
Summary Of The Presentation On Spiritual Healing Mr. Henry Begemann March 4, 1977
Spiritual Healing could be viewed as one factor of the vast process of supremacy, spirit dominance over mind and mind over matter, pattern caused to appear.
(See p. 1274, 6,4-7 and 1275, 7,5-9 - titles to be counted as paragraphs)
The ordination -- mandate, p. 1570, 4.1;
A. proclaim liberty to the spiritual captives B. proclaim joy to those in the bondage of fear C. heal the sick, in accordance with the will of my Father in heaven
p. 1590, 9.1-2 Jesus taught the twelve how to heal. What he taught is not communicated, only some clues:
p 1590, 9.2-4 "... the whole man..." p. 1591, 2 & 3: Diseases of the flesh, Troubled minds. (Giving clues for really interested students is an often practiced method of the authors of the Urantia Book).
The whole man: 1. the material energy system 2. the mindal energy system 3. the spirit energy system (different from the indwelling spirit) 4. personality a. true personality, changeless b. identity, (personality identifying itself with a living organism to get self-knowledge through experience). On our level, and throughout the local universe-career the I, or ego, or self, is not yet centered in the spirit-energy system, but in the mind-energy-system. 5. The Thought Adjuster, the indwelling spirit, not yet really a part of man. 6. Soul, born of two parents, mind and Adjuster, the embryonic morontia-mind including a potential/actual new self, reborn man. (the Biblical concept of "the old man" and "the new man")
Relationship between "the whole man" and disease: P484, 1.1 "The spirit is the architect, the mind is the builder, the body is the building."
A. The architect can be inactive or "captive;" The mind can be without director and in error; The body can exemplify and manifest the error of mind. B. Purely physical disease. 57, 6 (...the mis-thinking) the collective mind influences nature and creature.
The healing-process indicated by ordination-mandate.
A. Liberty for the Spiritual Captives... The spiritual energy-system is non-active through the overpowering tendencies, convictions, and fears of the ego, that is centered in mind. Reversion of truth: matter dominates mind, (material) mind dominates spirit.
Living, experienced, TRUTH causes the mind-center, the self, to strive for spirit -- (real value) domination. Then the creative nature of spirit manifests itself. This is liberty -- sonship. Intellectual "truth" is insufficient for spiritual healing.
When the captain of the mind-ship listens to the advice of the pilot, he steers his ship free from the shoals, into the open sea of spirit. page 1217, 5.1
The liberated spiritual energy-system regenerates the mindal and material energy systems.
B. Joy for those in bondage of fear.... Fear is an attitude of the mind. Mind, lacking the creativity of the spiritual energy-system, is in bondage of its concepts of material reality. page 140, 2.2-4.
Mind, innately creative, thus creates fear images, which can become obsessions. Fear is a strong factor in the collective mind also. According to Jesus, the remedy for fear is joy. The BEAUTY of life is the basis and reason for joy. Life, as the Universal Father meant it for his children, is beautiful. When we experience the love of our Father, this love casts out fear, through the liberated creativity of the spiritual energy-system.
Experienced values create their channels of expression. Fear is a concomitant of illness. Jesus often began his treatment with "Be not afraid." Fear often expresses itself in the material body as some form of disease accordant with the special form of the fear. (Mind dominating matter).
Every Thought Adjuster brings with him an individual plan of life for his subject.
42, 8.4-7 "Happiness ensues from the recognition of truth because it can be acted out; it can be lived...."
C. "I send you forth ... to heal the sick in accordance with the will of my Father in Heaven."
Two meanings: 1. healing is in accordance with his will; 2. our healing work should be done in accordance with his will.
Both interpretations seem valid. What is the will of God? On the personal, spiritual level the Thought Adjuster is called the will of God. On the physical level, pattern is called the will of God. Mind (with the self-center) is confronted with mystery above and below. p. 1223, 6.2:
"Why do you not allow the Adjuster to strengthen you with Cosmic Power while you wrestle with the temporal difficulties of creature existence?"
On p. 3, 4.3 power is mentioned as a disclosure of divinity on impersonal levels. Conclusion: personality has not power. Power is not personal.
p. 10, 4.4: "That quality of ... personality by virtue of which pattern is caused to appear may be attributed to God - Deity ..., to the co-existence of personality and power."
Though personality has not power, there exists a relationship between personality and power. This relationship The Urantia Book mostly calls "Sonship with God."
page 2097, whole second par., is very enlightening for the "Sonship with - God" - consciousness. It is more than God-knowingness, more than embryonic soul-consciousness, more than the faith-experience of Sonship, it is the actual experience of the divine presence, "equivalent to the integration of the self with the universe, and on its highest levels of spiritual reality." It is actually participating in the process of Supremacy.
But physical healing not only implies dedication to doing the Father's will as expressed by the indwelling presence, it also requires recognition of the Father's will as pattern. We need an enlightened and unshakable faith and pattern is the basis for that.
Pattern, like personality, is an unfathomable mystery because the Universal Father is the source of both.
But there are some essential aspects of pattern which our book has revealed and which we should remember:
1. Pattern is perfect, absolutely or relatively, depending on the level on which it has been projected. Its gravity-debt has already been paid p.3, 3.4.
2. Pattern does not control energy, like gravity does. In this respect it more resembles love. Pattern is the GOODNESS of the Universal Father, who "fills all things." Pattern should be accepted in living faith. Pattern constitutes the validity-basis for the divine command: "Be ye perfect as I am perfect." In final analysis the Universal Father himself has paid the gravity-debt. More directly the Creator Sons and their subordinates have paid the gravity-debt for us by projecting pattern. The perfection of pattern is already here.
God's GOODNESS is not the same as God's mercy. God is good because he shares his perfection with us as the ever-present, perfect pattern, waiting to be activated. He is merciful because he knows that the realization of perfection is a process in time. Even the realization of relative perfection as manifested in healing is, in most cases, a process. Jesus' healings were instantaneous, because his faith was so much stronger and more enlightened than ours. As a Creator Son he was above time, but it is not clear if, or in how far he acted as Creator Son, when healing. Anyway, he taught his apostles how to heal.
Our healing mostly is the result of a faith struggle between the spiritual mind and the material mind. And this struggle can only be won through the help of the indwelling spirit, our Father-friend within.
A Divine Counselor summarizes it on p. 43, 5.4 as follows: "Health, sanity, and happiness are integrations of truth, beauty and goodness as they are blended in human experience. Such levels of efficient living come about through the unification of energy systems, idea systems, and spirit systems."
And on page 42, 8.4: "Happiness ensues from the recognition of truth because it can be acted out..."
Spiritual healing is a privilege, not a "must." It belongs in the category mentioned on page 1866.
Xerpi
