Changes

==103:4. SPIRITUAL COMMUNION==

==103:4. SPIRITUAL COMMUNION==

103:4.1 The characteristic difference between a social occasion and a religious gathering is that in contrast with the secular the religious is pervaded by the atmosphere of communion. In this way human association generates a feeling of fellowship with the divine, and this is the beginning of group worship. Partaking of a common meal was the earliest type of social communion, and so did early religions provide that some portion of the ceremonial sacrifice should be eaten by the worshipers. Even in Christianity the Lord's Supper retains this mode of communion. The atmosphere of the communion provides a refreshing and comforting period of truce in the conflict of the self-seeking ego with the altruistic urge of the indwelling spirit Monitor. And this is the prelude to true worship—the practice of the presence of God which eventuates in the emergence of the brotherhood of man.

103:4.1 The characteristic [[difference]] between a [[social]] occasion and a [[religious]] gathering is that in [[contrast]] with the [[secular]] the religious is [[pervaded]] by the [[atmosphere]] of [[communion]]. In this way [[human]] [[association]] generates a [[feeling]] of fellowship with the [[divine]], and this is the beginning of [[group]] [[worship]]. Partaking of a common meal was the earliest [[type]] of [[social]] [[communion]], and so did early [[religions]] provide that some portion of the [[ceremonial]] [[sacrifice]] should be eaten by the [[worshipers]]. Even in [[Christianity]] the [http://en.wikipedia.org/wiki/Lord%27s_supper Lord's Supper] retains this [[mode]] of [[communion]]. The [[atmosphere]] of the [[communion]] provides a refreshing and comforting period of truce in the [[conflict]] of the [[self]]-seeking [[ego]] with the [[altruistic]] urge of the [[indwelling spirit]] Monitor. And this is the prelude to true [[worship]]—the [[practice]] of the [[presence]] of [[God]] which [[eventuates]] in the [[emergence]] of the [[brotherhood]] of man.

103:4.2 When primitive man felt that his communion with God had been interrupted, he resorted to sacrifice of some kind in an effort to make atonement, to restore friendly relationship. The hunger and thirst for righteousness leads to the discovery of truth, and truth augments ideals, and this creates new problems for the individual religionists, for our ideals tend to grow by geometrical progression, while our ability to live up to them is enhanced only by arithmetical progression.

103:4.2 When [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitive man] felt that his [[communion]] with [[God]] had been interrupted, he resorted to [[sacrifice]] of some kind in an [[effort]] to make [[atonement]], to restore [[friendly]] [[relationship]]. The [[hunger]] and thirst for [[righteousness]] leads to the [[discovery]] of [[truth]], and [[truth]] augments [[ideals]], and this [[creates]] new [[problems]] for the [[individual]] religionists, for our [[ideals]] tend to [[grow]] by [[geometrical]] [[progression]], while our [[ability]] to live up to them is enhanced only by arithmetical [[progression]].

103:4.3 The sense of guilt (not the consciousness of sin) comes either from interrupted spiritual communion or from the lowering of one's moral ideals. Deliverance from such a predicament can only come through the realization that one's highest moral ideals are not necessarily synonymous with the will of God. Man cannot hope to live up to his highest ideals, but he can be true to his purpose of finding God and becoming more and more like him.

103:4.3 The sense of [[guilt]] (not the [[consciousness]] of [[sin]]) comes either from interrupted [[spiritual]] [[communion]] or from the lowering of one's [[moral]] [[ideals]]. [[Deliverance]] from such a predicament can only come through the [[realization]] that one's highest [[moral]] [[ideals]] are not necessarily synonymous with the will of God. [[Man]] cannot [[hope]] to live up to his highest [[ideals]], but he can be true to his [[purpose]] of finding God and becoming more and more like him.

103:4.4 Jesus swept away all of the ceremonials of sacrifice and atonement. He destroyed the basis of all this fictitious guilt and sense of isolation in the universe by declaring that man is a child of God; the creature-Creator relationship was placed on a child-parent basis. God becomes a loving Father to his mortal sons and daughters. All ceremonials not a legitimate part of such an intimate family relationship are forever abrogated.

103:4.4 [[Jesus]] swept away all of the [[ceremonials]] of [[sacrifice]] and [[atonement]]. He destroyed the basis of all this [[fictitious]] [[guilt]] and sense of [[isolation]] in the [[universe]] by declaring that man is a child of God; the [[creature]]-[[Creator]] [[relationship]] was placed on a [[child]]-[[parent]] basis. God becomes a loving [[Father]] to his [[mortal]] sons and daughters. All [[ceremonials]] not a legitimate part of such an [[intimate]] [[family]] [[relationship]] are forever abrogated.

103:4.5 God the Father deals with man his child on the basis, not of actual virtue or worthiness, but in recognition of the child's motivation—the creature purpose and intent. The relationship is one of parent-child association and is actuated by divine love.

103:4.5 [[God]] [[the Father]] deals with man his child on the basis, not of [[actual]] [[virtue]] or [[worthiness]], but in [[recognition]] of the child's [[motivation]]—the [[creature]] [[purpose]] and [[intent]]. The [[relationship]] is one of [[parent]]-[[child]] [[association]] and is actuated by [[divine]] [[love]].

==103:5. THE ORIGIN OF IDEALS==

==103:5. THE ORIGIN OF IDEALS==