This document was first written on September 15, 2001, as a response to the al-Quaeda attacks on the United States on 9/11/2001. Its goal is to give readers a balanced perspective on religion and politics in Jesus’ teachings.
While lucidly aware of the struggles of the earlier ages of planetary evolution, and alert to the need for strong national defense (804), we look forward to the establishment of the world-wide rule of law and to the planetary transformation that the coming spiritual renaissance will bring. We know that the Most Highs rule in the kingdoms of men.
Insofar as we take our stand simply as representatives of the religion of Jesus, however, our discussions may be more focused. Can we deduce public policy from the teachings of Jesus? “My children, I implore that you cease to apply the teaching of the kingdom of the spirit to the sordid affairs of slavery, poverty, houses, and lands, and to the material problems of human equity and justice” (142:7.17/1605.2).
Let’s review some facts about the way Jesus related to politics.
· Before coming here, Jesus was advised by Immanuel to “avoid all entanglements with the economic structure and the political commitments of your day.” (120:3.4/1329.5)
· To many of his Nazareth neighbors, Jesus’ refusal to join a patriotic organization seemed to betray the urgent political needs of the day. (127:2/1396-98)
· During his twenty-seventh year, in the after-supper meetings in the Zebedee household, the boatbuilder of Capernaum spoke freely, expressing “his ideas and ideals about politics, sociology, science, and philosophy.” (129:1.10/1420.7)
· In the restated Urmia lectures on “The Brotherhood of Men,” we are unable to tell whether Jesus stated the need for a government of mankind to complement the religion of universal brotherhood. He likely did teach that religions must yield sovereignty to God alone. (134:3-6/1485-91)
· In the first sermon of his public career, Jesus very clearly distinguished the kingdom of heaven from nationalist and militarist ideas (137:8/1536-37).
· Following the Ordination Sermon, Jesus “cautioned his apostles to be discreet in their remarks [about political matters] he forbade them to become in any way embroiled in these difficulties. . . . ‘Render unto Caesar the things which are Caesar’s and to God the things which are God’s.’ He refused to have his attention diverted from his mission of establishing a new way of salvation; he would not permit himself to be concerned about anything else. In his personal life he was always duly observant of all civil laws and regulations; in all his public teachings he ignored the civic, social, and economic realms” (140:8.9-10/1580.4-5).
· In the Epochal Sermon, Jesus began with a scripture warning of the political disaster that would follow if the people rejected the voice of God; and Jesus reminded his hearers about what the people had done to Jeremiah, who had portrayed a God beyond nationalism, even a God who had used the successful siege of the king of Babylon as an instrument in his far-seeing providence (152:2.1-3/1709.2-3 and 1710.1); 97:6/1067; cf. 164:2.2/1810.4).
· In his last temple discourse, Jesus pointed out the political consequences of what the religious leaders were about to do: “When once you have finally rejected my Father’s mercy, this nation will be left to its own counsels, and it shall speedily come to an inglorious end.” “The Most Highs who rule in the kingdoms of men shall finally overthrow this nation and destroy the place of these rulers . . . .” (175:1.5 and 8/1906.2 and 5)
· In the following discourse on sonship and citizenship, Jesus reminded us to be excellent citizens, and he said nothing more about such things. (178:1/1929-31)
As a result of his great decisions made at the start of his public career, Jesus would consistently refuse to use his powers to pursue material or political ends. Though almost no one appreciated the fact, his devotion to the gospel actually offered the Jews their best chance for national survival.
Most of the widely heralded religious leaders of the twentieth century followed a different model. They were political leaders as well as religious leaders.
Those who effectively and exclusively devote themselves to the gospel today little sense their implicit statesmanship in obeying revealed guidelines in their work. What mortal can tell the political stakes involved? “When culture advances overfast, when material achievement outruns the evolution of worship-wisdom, then does civilization contain within itself the seeds of retrogression; and unless buttressed by the swift augmentation of experiential wisdom, such human societies will recede from high but premature levels of attainment, and the “dark ages” of the interregnum of wisdom will bear witness to the inexorable restoration of the imbalance between self-liberty and self-control” (118:8.6/1302.3).
We do not need prophetic details in order to trust the Master’s promise: “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” (178:1.9/1931.5). The religions of this world will someday “realize a unity in true worship of the Father of all” (92:7.4/1012.5).
Who is called to proclaim the gospel of love and mercy? “Religion does need new leaders, spiritual men and women who will dare to depend solely on Jesus and his incomparable teachings. If Christianity persists in neglecting its spiritual mission while it continues to busy itself with social and material problems, the spiritual renaissance must await the coming of these new teachers of Jesus’ religion who will be exclusively devoted to the spiritual regeneration of men. And then will these spirit-born souls quickly supply the leadership and inspiration requisite for the social, moral, economic, and political reorganization of the world” (2082-83).
This is a time when many people are ready to respond to leadership. Even when the planet is tense, you who know the present reality of the universal family will join the spirit of “the calm and happy laborer,” who finally entered Jerusalem on a donkey, a symbol of peace and friendship. You are the light of the world!
September 15, 2001
