Introduction

It must be said that Neo-Christian Humanist love for others need not be nurturing in all cases. Nurturing love applies to children, the seriously disabled, and to those victimized by the danger of death or acute pain. Apart from that, Neo-Christian Humanist love should be tolerant and humane, that is, freedom-giving and respectful of the "other" as a separate human entity. It need not be sentimental, although there are those for whom sentiment is a welcome part of their nature. It should be serious in the ultimate sense, but it may be joyful and light-hearted in the immediate vein.

If we practice Neo-Christian Humanist love as given we will find that it is the liberation of all that is best in our most intimate being--all our creativity, our human courage, our strength. In spite of its seeming simplicity, love for others is a hypercomplex phenomenon requiring much thought and engagement of self.

We have envisioned the Mission to be composed of formal missions and a laity supporting the formal missions by work and money contributions. Lay Neo-Christian Humanists have the choice of remaining alone or joining the lay movement. Choosing to live apart and contributing to the Mission may be difficult, especially at the outset, but some very independent souls may prefer this option. Others will join the lay movement, which should be self-sustaining and viable. We have already suggested that organization into Houses may be an optimal solution, particularly for Neo-Christian Humanists with families. We wish to pursue this possibility further. Houses should be support systems for living the Commandments of Love. They should consist of five or six families, so that close relations may develop between members. Ideally they should span three generations. Each House could be considered a chapter of the lay movement. It should contribute substantially to the Mission. Every House should have an organizational structure consisting of a President, Vice-President, Secretary, Treasurer, Assistant Treasurer and Manager to organize and coordinate House functions. All these offices would be elective. Besides that each House should have a support structure consisting of

1. a Pastor (of either sex), usually chosen from the elders of the House, who would be its spiritual leader. The Pastor would impart the Spirit of Love to all House members. He would minister to them by his support in their attempts to be loving and generous. He would exemplify the Teacher to his flock and would forgive sins in God's name.

2. at least three Social Counselors who would support members in their interrelationships. These would be people of extensive life-experience or trained professionals in psychology or social work.

3. at least three Nurturing Volunteers to nurture the children of the House, adding to their nurturing by the parents.

4. if possible and desired, a Mission Culture Referent to infuse Mission Culture into the House. This may be someone with a native artistic flair or a professional who would organize cultural encounters at House events.

The logistics of House functioning should be kept as frugal as possible to maximize donations to the Mission while maintaining a feasible life-style for all members. Children in particular should be especially well taken care of and should not feel deprived when they encounter their non-Mission peers even though their state of material possession may be more modest.

General House meetings should be held at the homes of members or in rented halls kept at low cost. Possible cultural events should be donated by artists and scholars.

A very welcome development in the course of time would be the evolution of a psychology and sociology based on the two Commandments of Love with specialists in these disciplines officiating as counseling members of Houses. Thus Houses would be highly supportive of the membership in all phases of living as needed, not just in giving to the formal missions. They would be a bulwark against all adversity and adverse influence.

We will call the Mission activities of the laity the lay mission. The lay mission should, as soon as possible, establish a Lay Information Center which would collect information on Mission tasks world-wide and make this information available to all its members in a prioritized form so that informed choices on contributions can be made.

As stipulated before, contributions to the Mission are a matter of conscience of the individual or family. In Houses the decision whether to contribute individually or by Houses is a matter to be decided by the membership. In general it would seem reasonable to donate at three levels: the local, the national and the international. In this regard it should be kept in mind that members of affluent societies have a special duty to help those in the underdeveloped world. The suggested break-down for people in advanced countries would be 10% local, 20% national and 70% worldwide.

In the preliminary stage the lay mission should contribute to the existing formal missions. In the event of calamity, such as war or famine, the lay mission should contribute immediately on an emergency basis to the relief formal missions and should appeal to the governments of nations for speedy succor. The establishment of the Lay Information Center would mark the end of the preliminary period.

In the first stage of the development of the Neo-Christian Humanist Mission the lay mission should contribute mostly to existing formal missions according to the priorities set out by the Lay Information Center. As time goes by it should support the enlargement of the formal missions as needed by scholarships and other funding. At the same time it should campaign for the formation of research Institutes for the Mission by applying to governments and industries. Other write-in campaigns, such as the famine campaign described in the section on hunger should be initiated. During this period the existing formal missions would expand their activity and the research Institutes would be developed in due course of time. The completion of the research Institutes and other pressing campaigns would mark the end of the first phase of Mission development.

We can project to the second stage of Mission development only in broad outline. In this stage we envision the formation of new formal missions and the education of their echelons. We can cite the evolution of hunger-prevention missions on a global scale as an example. We would also expect a campaign to incorporate the achievements of the Mission into International Law. More support of Mission activity by cultural means could be applied for, together with honoring the formal mission workers by non-monetary awards of various persuasions. In general, formal mission workers should have a special place in society. This also applies to those who provide for human survival, such as farmers and builders of shelter.

All that we have written about developing the Mission is tentative at best. The creation of the Mission should be decided by its members formed by the love which changes human destiny to a quest seeking the Immortal Love which is our right and our claim.

We have already stated that, in keeping with the two Commandments of Love and the Teacher's legacy, as well as with our own rational understanding of our nature, fundamental human fulfillment comes from our creative acts, our familial devotion and friendship and from the Mission which saves the endangered and the suffering. It stands to reason that our secular and sacred law should be in conformity with seeking this fulfillment for all human beings.

Secular Law is ordained to establish order and justice in societies. In order that it fulfill its purpose it must conform to fundamental human nature. Therefore ideally it should conform to men's creative enterprise and its stewardship, to sound family and social relations, and to the proper workings of the Mission on Earth. Thus it should be just and humane in all of men's interrelations and above all it should be protective of human life and solicitous of those who suffer. However, men are fallible creatures and their secular laws are often far from the ideal we have outlined. It is our responsibility to cause them to evolve to better values by our civic involvement and courageous, just, and loving actions.

Thus, for example, part of our Mission as Neo-Christian Humanists is to campaign for the end to the death penalty by changing Secular Law. This change requires engagement in societal process. We are to be aware and informed citizens and men and women of our times. We are not to abandon reality for excess devotions or self-inflicted penances but we are to be immersed in it fully, for as we have already stated we unite ourselves with the Divine Power we worship by all our creative and lovingly reasoned activity.

Sacred Law in its specific forms is to be based on the Two Commandments of Love. Its first practical negative injunction should be not to kill and not to willfully inflict dire pain. Its first practical positive injunction as we have already noted should be to save and maintain life and relieve dire pain. This specific and unique law is prime and irrevocable. The Two Commandments are the two fundamental guidelines in all human process and interaction. They apply to our actions in the public sphere, in our family and social circle and in our own interior life. They are, however, too general for us who are limited creatures. We therefore need specific guidelines. For example, divorce and adultery are to be avoided. However, we are also complicated and sensitive beings and in the course of our living we sometimes arrive at very complex situations of intolerable pain, which cause us to overstep the boundaries of the specific Law. We are to overstep them in the confidence that God looks down upon us with Love and mercy and that we are doing his Will. Nonetheless, in general we should adhere to the specific Law. We therefore say that directives like the Ten Commandments, except where sanctity of human life is concerned, are approximate guidelines. The Teacher professed the Ten Commandments but in specific cases he was usually careful to give a mitigating counter-example.

Besides obeying the negative injunctions whenever this is possible, we should do all we can to be loving in positive ways. We have already discussed the Mission as the expression of our highest love. We now turn to the realm of interpersonal relations in the family and in society. Here we should avail ourselves of everything human knowledge has to offer to help us be more loving. Thus whenever it is possible we should use the advances in psychology and counseling, and this should be made accessible to all. Counseling should particularly be used for marital problems. In countries where it is not yet available there should be elders and leaders to arbiter disputes and other interpersonal difficulties. Likewise psychiatry should free people from ailments which produce dire pain and tendencies to violence. The development of psychotropic drugs and psychotherapy is a very important advancement in society and should be taken advantage of whenever necessary.

We might add that participating together in the Mission should help to bind people together in mutual love, and should for this reason be practiced particularly by married couples whenever possible. The Sacred Law of our creativity and stewardship protects the results of our labors and those of others. It is the basis of our personal integrity in societal process. It requires us to be Good Stewards of all we possess and are responsible for. The Law of Moses is once more in this case an approximate law. Here again we should be as knowledgeable as we can and use our knowledge wisely and well.
In all, Sacred Law in its specific applications should be just, humane and rational.

It should avoid placing an intolerable burden on our true and profound human nature. That is the truth the Teacher taught us in the name of the Love we as Neo-Christian Humanists profess.

For most human beings on earth, life is hard. There is much work to be done and not enough time for respite and enjoyment. The Mission is a difficult and demanding undertaking, although its results are fulfilling in the extreme. As Neo-Christian Humanists we should therefore practice a mode of worship which lightens the burden of our work instead of adding to it. Our worship should give us comfort, inspiration and joy.

We have already stated that the Teacher prayed briefly and simply while on the mission. We should likewise pray briefly and not develop a spirituality which would divert us from the work and fulfillment we have been given on earth. We know that God does not answer our prayers and save us by direct help. Instead he invites us to help ourselves when we develop the spirit to serve him. Thus we can pray briefly for his divine inspiration in difficult moments for ourselves and for others. For instance, when we see an ambulance or fire-truck going by we can whisper "Be with them, Father". At personally difficult moments "Amen, Father" will suffice.

The chief prayer of Neo-Christian Humanism is the Our Father, the immortal prayer of the Teacher. However, as with the other points of our faith, it is subject to reinterpretation according to our best understanding of the time. The first part of the prayer, "Our Father, who art in heaven, Hallowed be thy name" is a paean to the glory of God. It remains unchanged in its interpretation.

The second part, "Thy kingdom come, Thy will be done on earth as it is in heaven" is an invocation that life on earth become free of early death and pain and that it bring fulfillment to all people by our loving and righteous actions.

The third part, "Give us this day our daily bread" is our supplication that we be given the spiritual fortitude to bring about God's kingdom in our midst.

The fourth part, "And forgive us our debts, as we forgive our debtors" is a plea that we may ascribe to God the powers of forgiveness that we practice ourselves in the name of Love.

The fifth part, "And lead us not into temptation but deliver us from evil" is an application that we be given the strength to stay upon the path of enlightenment and not stray into the evil of death and pain. At the end there is another, optional paean.

This prayer is the longest prayer we should use. As we have said before, we have no right to believe that God will save those who suffer mortal danger and mortal pain. It is up to us to save them, and anything else is a selfish retreat from reality. Many people retreat into endless praying and other "religious" practices. We have to give up such "Nirvana" in order to do God's will.

However, as human beings we have the need to embellish our actions by ritual and song. We should thus sing paeans such as the most poetic Psalms to God and celebrate the Teacher's legacy joyfully by such actions as the breaking of bread together and, if possible, sharing wine, and following a baptismal initiation rite. We should also have a special Neo-Christian Humanist embrace as an expression of our love for one another. Likewise we should celebrate Christmas as a special children's day, with stories about the Teacher told to children and presents reserved only for them.

Easter should be celebrated as Mission Resurrection Sunday wherein we celebrate the resurrection of Christ's mission as our Mission after he left us. It should be the most festive holiday of the entire year and should feature much color, music, dance and native art. No doubt as time goes on many new customs will develop around this Neo-Christian Humanist feast. In general, Neo-Christian Humanists should feel free to take from the older Rite all the ritual which they find to be positive and useful. This applies to such items as Christmas carols and Easter chants.

The distillation of the Teacher's legacy for us from the Gospels should be left to scholars who profess the Two Commandments of Love as their central tenet and are meticulously well-versed in anthropology and civilizational evolution. This distillation should be used by pastors and Mission leadership for lessons, sermons and invocations. If there is a development of Neo-Christian Humanist culture as proposed, it should, as we have said earlier, contain Neo-Christian Humanist philosophy. Such a philosophy would be based on the distilled Gospel teaching and on developed Old Testament and Christian themes which are relevant to it.

All Neo-Christian Humanist rites, once again, should be simple, brief, and uplifting, confirming the faithful in their commitment to the Almighty Love and to all men.

Survival and freedom from pain

The most basal form of self-love is our desire to survive and to be free of pain. How do we realize this objective? We can try to protect ourselves from early death and shield ourselves from suffering. In general, however, we have to rely on others to save us from death and pain. We see that we must somehow deal with others to assure that they will save and help us. It is not hard to realize that we must enter into a reciprocal relationship with as many men as possible by contributing to their survival and lack of suffering. This is the only far-sighted, enlightened approach to answering the elemental need to survive in freedom from pain. Fortunately we are equipped with a feeling called global compassion which extends to all men endangered by death or suffering. This feeling prompts us to take saving action on their behalf. It is a feeling that is lofty and noble, yet impassioned. It is the highest form of secular love, and the most fulfilling. Unfortunately, people in our civilization often do not consciously and explicitly use and develop this form of love because they fail to realize its importance to them and to the survival of the race.

There is another kind of self-love which is inherent in most men. It is a love for their capacities to transform and reordain reality. That is the self-love of men as civilization builders and stewards. Contrary to what might be believed, this love is highly dependent on the appreciation of others. In order to win this appreciation men must reciprocally appreciate the work of others thus fomenting their self-love in turn. Such appreciation is a form of enlightened love. Thus here again self-love is dependent on love for others. This love corresponds to a love of the culture of mankind and its civilizational product. It has been practiced for an appreciable length of time in our civilization.

Following that we enter into the realm of our on-going relations with others. We will deal with two kinds of relations: societal relations and close, or personal relations.

Here our self-love depends on our ability to deal with others in such a way that we obtain gratification: a feeling of worth and belonging, of being accepted and treated humanely. In order to attain to such gratification we must treat all others we encounter in kind. Once again our self-love depends on loving others. This type of enlightened loving translates into tolerance, such as racial and ethnic tolerance, into justice towards others and respect for their rights and freedom. It is a love which is rationally motivated but for some it is a passionate commitment. It is protected by law in developed societies. A concomitant of this love is civic love, which is the love of country and civilization in all their peoples, institutions and effects. Again, this type of love can be rational or impassioned. Love of country has been in existence practically throughout human history. Although it can be a very positive and enlightened phenomenon it has also been used destructively to promote war and societal wreckage. Love of civilization is an incipient development in the evolution of the race. Since it does not foment antagonism and conflict this highly enlightened form of love is an avenue toward global peace.

Self-love in personal relations is a complex phenomenon requiring love from others, love which is made up of respect, understanding, support and, when needed, nurturing compassion, for human beings are generally complicated and sensitive. This kind of love can contain components which are sexual, or platonically romantic, or it can involve sexually and romantically neutral friendship. A special kind of love is familial love which is particularly fulfilling.

Enlightened self-love in the personal realm involves reciprocity of relations, hence reciprocity of love. This type of love is vulnerable and evanescent and requires effort and special treatment to flourish. It is usually protected by rules of conduct and, in the case of familial love, societal law. Familial love may also be supported by help from experts in psychology and family relations.

Self-love which requires possessions is, according to the wisdom of the civilization's thinkers the lowest form of love. In unenlightened form it can become rapacious and miserly. It is then called uncontrolled materialism. Its enlightened variant is good stewardship for oneself and others and moderation and generosity, or sharing with others, which again is an expression of love.

We see that maximally enlightened self-love is synonymous with loving others in all the positive ways available to human beings according to their nature and development. It is the most fulfilling kind of love leading to the greatest happiness.

We may extract from this the modern dictum: "Love others to love yourself," with the corollary: "And be happy."

The two Commandments of Love are general edicts purposely left to interpretation according to the teaching in which they were given. In keeping with the spirit of this teaching, the meaning of the second Commandment is that we are to be as generous as we in reason possibly can be with others. This we see is in complete agreement with the principle of enlightened self-love.

Therefore when we obey the edict of enlightened self-love we automatically obey the second Commandment of Love.

Unenlightened self-love, in contrast to enlightened self-love, is a complex system of desires which the individual seeks to assuage without regard for others and their needs and wants. The most common forms of unenlightened self-love are rapaciousness and cupidity. What is surprising about unenlightened self-love is that it does not seek to provide for the individual's long-term survival and freedom from pain, that is, it is not prudent. In fighting for short-term survival of the individual unenlightened self-love can become grasping and desperate.

In general it can be seen that unenlightened self-love can be a negative and regressive force in society. It is responsible for all the forms of man-made death and pain extant. What is characteristic about it is that it acts like a narcotic: it leads to an ever-increasing demand for material or social gratification and sensual pleasure, without providing full satisfaction. It also leads to increasing societal alienation in a system of diminishing returns of happiness. Ultimately it can lead to a total lack of fulfillment and existential despair wherein life loses all meaning and becomes a burden difficult to tolerate.

Lack of enlightenment in self-love is a great deprivation of the spirit and a source of continuing unhappiness. People who are so deprived are to be pitied rather than condemned. They have never been taught to love in order to be loved.

Teaching the idea of enlightened self-love is easy because enlightened self-love offers an unparalleled system of advantages to the individual. That is, it offers the ultimate in secular personal fulfillment and it offers indisputable and maximal improvement of the society of man which is also the object of human love.

It is harder to teach men to practice enlightened self-love, for loving others is a great challenge and life-long task. For this reason we have proposed the development of Neo-Christian Humanism which teaches love of others as a central tenet and provides a whole social milieu and methodology for its implementation. Neo-Christian Humanism is likewise the most straightforward and integrated way for worshiping God.

Enlightened self-love is also in part compatible with other systems of belief. Thus we have the merciful Allah who teaches compassion for others, and the Compassionate Buddha. One of the chief precepts of Eastern religion is the idea of the Social Man, which tells us that the human entity is not complete and fulfilled without a social milieu into which it is integrated harmoniously. We can see that enlightened self-love is the road to such harmonious integration. Thus it seems feasible that enlightened self-love and even Neo-Christian Humanism could be taught to people of other faiths.