Martinus: Livets Bog, vol. 4, sect. 1333

1333. That an increasing longing to do away with economic class difference gradually grows in terrestrial human beings, so that there will be no "upper class" that can oppress, and no "lower class" that can be oppressed, must surely also be perceived as an expression of absolute normality, must it not? And is it not the task of "The New Testament" to act as an introduction to this absolute normality? Is its declaration about the "rich man who could no more enter the kingdom of heaven than a camel could go through the eye of a needle", its account of the "rich man and the poor Lazarus" in the kingdom of death, along with its injunction – "put your sword into its sheath", "turn the right cheek", "he who has two tunics, let him give to him who has none" and on the whole "love one's neighbour as oneself" – not expressive of the abolition of the economic "upper class" and "lower class" in favour of one great common class in which there can be absolutely only the innate, natural difference of station, namely the "spiritual difference", the difference that is determined exclusively by the beings' standard of evolution and not by their purse or "bank account"? But if the task of "The New Testament" is thus solely the dissolution of all economic difference of station, all economic "upper-class" and "lower-class" systems in favour of the natural "aristocracy", namely the "spiritual aristocracy", we find here the most profound and innermost source of "communism". Jesus of Nazareth, the source of the central ideas in "The New Testament", is thus the world's greatest and first "communist". His nature or way of being constitutes the image or model for the transformation of the terrestrial human being from being a slave of the "false principle of business" to being an outstanding practitioner of the "genuine principle of business", which culminates in "giving rather than receiving"; and by means of this divine way of being, the complete obliteration of the antisocial accumulation of material assets will be carried out in favour of a total social, economic balance between all states and individuals. There will be no "poor" and no "rich", but prosperity will prevail, a prosperity that will support and bring joy, happiness and blessings to all terrestrial human beings all over the world. Is this not precisely the "good will" that was heralded for mankind on Christmas night? How could the permanent war between the "upper class" and the "lower class", between "employers" and "employees" be abolished? And how could the "peace on Earth" of Christmas night be realised as long as it was a condition of life that all terrestrial human beings be "soldiers" at some front or other in this battle for their essential daily bread? In truth, it was no small, insignificant star that was lit in the spiritual sky of terrestrial mankind when Christ was born. Here it is easy to understand the hymns and songs sung by the "heavenly host" in praise of the eternal Father.