TheHOPE ~ התקווה
The New Vision 
for Israel & Zion


THE POLITICS OF GOD - EPILOGUE

Hugh Schonfield 16.09.2012 00:52
THE POLITICS OF GOD - EPILOGUE - New Israel - Jewish-Christian - Utopian writings - Ethics - Messiah - Bible study - Jewish Future - world redemption


Conclusion of Hugh Schonfield's historic book "Politics of God", calling for formation of holy Service Nation; A Guide for next move.



        The Politics of God – Epilogue

Copyright © 1970 Hugh J. Schonfield

 

Kindle and paperback versions:

http://www.amazon.com/The-Politics-of-God-ebook/dp/B007K8HC0G/ref=sr_1_2?ie=UTF8&qid=1347442775&sr=8-2&keywords=the+politics+of+god

and

http://www.amazon.com/Politics-God-Dr-Hugh-Schonfield/dp/1475046197/ref=sr_1_23?s=books&ie=UTF8&qid=1347442828&sr=1-23&keywords=the+politics+of+god

 

To the best of my ability, and only too conscious of my inadequacies, I have carried out my assignment. It has been both a rewarding and a punishing experience, with moments of great happiness and of intense agony of spirit. If I had not been upheld I could never have endured. Mercifully, I have been kept and preserved, and permitted to live to see so much accomplished that in contemplation seemed humanly-speaking improbable, if not impossible. My heart is therefore filled with great thankfulness. I can hand over my charge with the vision fresh and unclouded, and made so much more certain in my mind as the years have disclosed its inherent rightness theoretically and practically. It has been a continual joy to find as I went ahead with study and activity that the discoveries I was making for myself provided new enlightenment and confirmation, reinforcing what initially had been an electrifying intimation without substantiating detail.

But it is not of myself that I am chiefly thinking; it is of those in all their diversity who have to face the painfulness of adjustment to the perspectives of the Politics of God.

First there are the lineal heirs of the vision, Jews and Christians. The message creates a basis on which at long last they can come together. The Divine Plan for mankind, represented in the Bible, called for a dedicated Priestly People by means of which all the nations would be blessed. Humanity would be enabled to be delivered from its troubles through a nation-Messiah. This proposition, for Christians, necessarily involves a change of dogmatic emphasis, and gives the task of Jesus as personal Messiah its true value. The function of the personal Messiah was related to the nation-Messiah, as servant and exemplar, as was that of the nation-Messiah to mankind. This is why the concept of the Messiah appears to be both individual and collective, and why both the king of Israel and the people of Israel are termed Son of God in the Bible.

It follows for Christians that if they were to continue after the fashion of pagan antiquity to ascribe deity to the man Christ Jesus (Christ meaning Messiah) they must equally ascribe deity to the nation-Messiah; for Israel was called the Beloved Son of God hundreds of years before the birth of Jesus. This should help Christians to straighten out their doctrines, by recognizing, what I have described in my two previous volumes, the special circumstances in the early Church which gave rise to its complex theology. Already it is evident that modern Christian thought no longer considers Jesus to be divine in any other sense than as a man who best expressed what God wants man to be as made in his image. Similarly they must be prepared to see that the Servant-Nation must best express what God wants all nations to be.

The task of Jesus as the Christ, in the providence of God, was to renew in his people the consciousness of the character required by their calling. This is why he said that he was not sent except to the lost sheep of the house of Israel. Christianity’s chief contribution was the extension to believing Gentiles of membership of the Servant-Nation, thus bringing the world obligations of Israel to the forefront and correcting the tendency to national self-interest. The existence of Israel was not for itself, or for its own sake, but for mankind.

This is what has now to come home to Jews, so that they cease to be on the defensive or isolationist. Largely they have abandoned belief in the coming of a personal Messiah; but with it for all practical purposes they have also abandoned the belief that they were a Chosen People. In prayers and sermons lip service is still paid to that concept, but it does not govern the policies of the state of Israel, or of the Jewish communities in general. Of course it is right that a personal Messiah would now be an anachronism, and that no one could now hope to establish a claim to be he. But Jews are wrong in surrendering the chief justification for their survival. To them must come the new understanding of the real Jesus, divorced from the peculiarities of Christian doctrine, to enable them to see sympathetically how true to the fundamental significance of Messiahship this Jewish descendant of David was, and through his example not to have any change of religion, but a change of heart, so that there is regained and revived the impetus to fulfil the Servant-Nation’s mission to the world.

As John the Baptist is said to have put it, ‘Think not to say within yourselves, We have Abraham as father: for I say unto you, that God is able of these stones to raise up children unto Abraham.’ If Jews and Christians, as communities of the People of God, opt out of their mutual mission to the nations, God’s will for mankind will still be done. He can and is raising up the Servant-Nation of today to come to the aid of humanity; and Jews and Christians, who desire to do God’s will, will come forward to claim their rightful citizenship.

That citizenship, however, is now open freely to all, of all faiths and tongues and races, who receive the message and embrace it. No one is excluded who wishes to enter. It is not needful to become either Jew or Christian. The Servant-Nation makes no distinctions, and has no preferences, but it does require dedication and devotion to its singular function.

Under the names of Romanism and Messianism I have endeavoured to make clear the differences of approach to world problems represented by the politics of men and the Politics of God. The former enslaves, while the latter serves. The one compels, while the other persuades. The one destroys men’s lives, while the other saves them.

Either in the coming era, commencing now, or at some future time if service is again rejected, the Divine Plan will be fulfilled, because that purpose and design embodies the principles which raise men up to the stature of Children of God. It is for each one of us to choose whether we will make God’s will our own today. But let each be clear about his motives. Just as self-interest and personal ambition is excluded, so is faddism and fanaticism. The task is not for the peddlers of pet nostrums, but for those who are capable of looking at everything freshly in the light of a new identity.

The present success of the Servant-Nation vitally concerns all mankind. For the solution of contemporary problems everything depends on the outcome of this venture. Will the Mondcivitan Republic stand up to the test? Here in miniature, in microcosm, is the whole world community, which has to acquire a conscious kinship and peaceful harmony. If on the small scale it fails, how shall it work on the full scale? If this people cannot govern itself wisely and cooperatively throughout the world, what chance is there of peaceful and equitable World Government?

The Messianic New Jerusalem was to be a cosmopolis, with all nations flowing into it, not a Romanist megalopolis, keeping the nations in thrall by naked force. Godness has decreed for us, ’Not by power, not by might, but by my Spirit.’ Who is ready to respond?



Appendix

THE MONDCIVITAN CONSTITUTION: PREAMBLE AND PRINCIPLES

The Preamble

BELIEVING that in due time the peoples of the world shall be united for their common good and well-being, and that there shall be peace throughout the Earth:

WE men and women of different lands, races and nationalities, see clearly that it is now required of some part of mankind to give social and political expression to such unity, as an example and incentive to our fellows, and as a means of promoting a true and universal comradeship.

ACCORDINGLY, we have joined together to create from ourselves and from all who shall be likeminded with us a new and independent people, whose prior allegiance and service is given to humanity, and whose character is representative of citizenship of the world.

WE are embarked upon this course for compelling reasons. We are moved first of all by compassion for our fellows, whose peace of mind has been taken away by the perils, conflicts and uncertainties, of a period of unprecedented change in the conditions of life on this planet. We are conscious of the grave, but not insuperable, problems of adjustment to the requirements of living under a democratic world order. We see how new resources, means of transport and communication, of great benefit to mankind, have been converted through fear and suspicion into terrible instruments of hostility and mass destruction. We see the temporary submergence of a sense of the real worth of every individual and the value of human life in a futile and self-defeating struggle both for sectional mastery and personal advantage. But we see also in many connections and institutions, national and international, an expression of the highest aspirations, much nobility and concern for human needs and sufferings, and desire for peace, understanding, and mutual concord.

CONFIDENT that men will not endure subservience to any conditions, authorities, or systems, which impose upon them unnatural actions and restrictions of fellowship, and will always quest for a right application of knowledge to collective existence, we take courage to attempt, however fallibly and imperfectly, to establish at the level of government within the world of nations an AGENCY universal in its scope, impartial and just in its relations, defenceless in terms of armed force, designed exclusively for the wellbeing of all peoples without distinction.

WE therefore, commending our enterprise to the goodwill of all persons and authorities, do now adopt this our Constitution, and proclaim in being as from this day and date the COMMONWEALTH OF WORLD CITIZENS.

Principles

1.         The Commonwealth of World Citizens acknowledges none as enemies, no matter what they may do; for to admit the existence of an enemy is to create a barrier, darkening understanding, breeding hatred, and giving encouragement and licence to cruelty and inhumanity.

2.         The Commonwealth of World Citizens recognizes none as foreigners, or of a lower dignity, since all belong to the same human race. There shall be identical treatment of those outside the Commonwealth as of those within it, treatment that is founded on reverence for the human personality.

3.         The Commonwealth of World Citizens shall ever promote and actively assist measures for the welfare and equitable unification of mankind, and shall at all times respond to the extent of its ability to calls for aid in emergency or catastrophe.

4.         Neither the Commonwealth, nor any of its citizens, shall under any circumstances engage in war or in preparation for war, or in aggression, oppression, or wilful misrepresentation. The Commonwealth of World Citizens shall ever hold itself free from all alliances, agreements and contractual obligations, whether open or secret, which can have the effect of favouring any group, party, section, or state, or any interests whatever, to the hurt or detriment of any others.

5.         The Commonwealth of World Citizens shall study to be impartial in all its relations and judgments, and shall labour in the cause of mediation and reconciliation.

6.         The character of the Commonwealth is democratic and cooperative, based on mutual service and respect, holding all men in honour in public and private.

7.         In its government and internal economy the Commonwealth of World Citizens shall continually seek to cultivate and display those standards of conduct which are equitable and just.

 


Article viewed 1725 times



Add your comment
  Anonymous comment
Nickname:
Password:
  Remember me on this computer

Title:
Send me by email any answer to my comment
Send me by email every new comment to this article