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The Reappearance of the Christ - Chapter IV - The Work of the Christ Today and in the Future
CHAPTER FOUR The Work of the Christ Today and in the Future We have seen that the doctrine of great Appearances and of the coming of Avatars or World Teachers or Saviors underlies all the world religions. Through Them, the continuity of revelation is implemented and humanity is enabled, each successive age, to take its next step forward along the Path of Evolution closer to God and that divine Center in which the will of the One "in Whom we live and move and have our being" (as St. Paul expressed it in Acts XVII, 28.) is focused, understood and directed. We have touched upon the mission of two of these Avatars - the Buddha, the Messenger of Light for the East, and the Christ, the Messenger of Love for the West - and Their work for the entire world; we have also considered the unique opportunity with which Christ is today faced and the response He made in 1945 when He signified His intention to reappear and gave the great Invocation to us as an aid in the preparatory work with which we are immediately confronted. It would seem appropriate at this point to consider the nature of the work which He will do and also the teaching which He will probably give. The fact of the continuity of the revelation and teaching given down the ages entitles us to a wise consideration and spiritual speculation upon the probable lines which His work will take. Over the years, much has been given out from many sources, schools of thought and churches about the Christ, [62] the situation which He faces and the probabilities as to His reappearance. Disciples, aspirants, and men of goodwill have done much already to prepare the world for His so-called return. Today, the East and the West stand equally expectant. As we approach the theme of His work, it is essential that we remember that the Eastern Teacher embodied in Himself the Wisdom of God, of which human intelligence (the third aspect of divinity) is an expression; that through Christ, the second divine aspect was revealed in its perfection; and in Him two aspects, therefore, light and love, received full expression. It remains now for the highest of the divine aspects, the Will of God, to receive embodiment and for this the Christ is preparing. The continuity of revelation may not stop; and upon what other expressions of the divine nature may still later be revealed it is needless for us to speculate. The uniqueness of the impending mission of the Christ and the uniqueness of His opportunity consist in the fact that He is able - in Himself - to give expression to two divine energies: the energy of love and the energy of will, the magnetic potency of love and the dynamic effectiveness of the divine will. Never before, in the long long history of humanity, has such a revelation been possible. The work and the teaching of the Christ will be hard for the Christian world to accept, though easier of assimilation in the East. Nevertheless, some hard blow or some difficult presentation of the truth is badly needed if the Christian world is to be awakened, and if Christian people are to recognize their place within a worldwide divine revelation and see Christ as representing all the faiths and taking His rightful place as World Teacher. He is the World Teacher and not a Christian teacher. He Himself told us that He had other folds and to them He has meant [63] as much as He has meant to the orthodox Christian. They may not call Him Christ, but they have their own name for Him and follow Him as truly and faithfully as their Western brethren. Let us look for a moment at the erroneous interpretations given to the Gospel story. The symbolism of that Gospel story - an ancient story-presentation often presented down the ages, prior to the coming of the Christ in Palestine - has been twisted and distorted by theologians until the crystalline purity of the early teaching and the unique simplicity of the Christ have disappeared in a travesty of errors and in a mummery of ritual, money and human ambitions. Christ is pictured today as having been born in an unnatural manner, as having taught and preached for three years and then as having been crucified and eventually resurrected, leaving humanity in order to "sit on the right hand of God," in austere and distant pomp. Likewise, all the other approaches to God by any other people, at any time and in any country, are regarded by the orthodox Christian as wrong approaches, as being practiced by so-called "heathen," and as requiring Christian interference. Every possible effort has been made to force orthodox Christianity on those who accept the inspiration and the teachings of the Buddha or of others who have been responsible for preserving the divine continuity of revelation. The emphasis has been, as we all well know, upon the "blood sacrifice of the Christ" upon the Cross and upon a salvation dependent upon the recognition and acceptance of that sacrifice. The vicarious at-one-ment has been substituted for the reliance which Christ Himself enjoined us to place upon our own divinity; the Church of Christ has made itself famous and futile (as the world war proved) for its narrow creed, its wrong emphases, its clerical pomp, its spurious authority, [64] its material riches and its presentation of a dead Christ. His resurrection is accepted, but the major appeal of the churches has been upon His death.
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