Moses and the Israelites - Day 4

Good evening or good morning everybody, or good afternoon depending on where you are on this planet. It's nice to see your faces again, and thank you so much for coming. I really appreciate it and I enjoy this opportunity to share with you and talk. I'm going to share my screen now. They arrived at Mount Sinai, and God invited them to become a holy nation, the kingdom of priests, and to enter into this covenant with Him. Moses then, after the people had agreed that they would do whatever God asked them to do, entered into this covenant relationship with God. They took up the opportunity to become God's chosen nation, the kingdom of priests, the holy nation. Moses went up the mountain, and as it says here, Moses wrote it all down, all the things that God commanded. Everything God had said, he got up early the next morning and built an altar at the foot of the mountain using twelve pillar stones for the twelve tribes of Israel.

This altar represents God. If you go to a church, you'll find that the altar is at one end of the church, and that's the place where people may go to pray or to make their offerings. In that sense, it represents God; obviously, it's not God, but it represents God. The twelve pillar stones obviously represented the twelve tribes of Israel. He directed the young Israelite men to offer sacrifices of bulls. When they sacrificed an animal, they would take a very sharp knife, or I don't know if they had knives in those days, or flint or something, and they would cut the arteries in the neck. Very quickly, the animal would lose consciousness, and the blood would spurt out. They collected all the blood in basins or bowls. Moses took half the blood and put it in bowls; the other half he threw against the altar. Then he took the book of the covenant, which includes all the commandments, the Ten Commandments and all the others, and he read it as the people listened. They said, 'Everything God said we will do and we will understand.'

Moses took the rest of the blood and threw it over the people, saying, 'This is the blood of the covenant which God has made with you out of all these words I have spoken.' Let's try and figure out what's going on here. Why is Moses putting blood upon the altar and then sprinkling blood all over the people? It seems a bit icky. So what does it represent? All these things represent something; they all have a meaning. By sprinkling blood on the altar and over all the people, it signified that the same blood that comes from God runs through you. In that sense, what's happening here is literally a change of blood lineage, a change of identity. They are changing from being the slaves of Pharaoh, at the core of their identity, to becoming the people of God. It's not just water that's been sprinkled; it's blood. The reason is that blood is thicker than water. A relationship you have with someone connected by blood is very different from a relationship with someone else. You can't really break off a blood relationship.

I remember once, some years ago, my mother has a younger sister who lives in Israel. I met her once when I was about 22, and then I never saw her again. One day, there was an opportunity to go to Israel to participate in the MEPi providence, and I remembered I had an aunt who lived there. I phoned her up to say, 'Hi Aunt Claire, I'm coming to Israel in a few weeks. Can I come and see you?' All she could say was yes. Why? Because she is my aunt; her mother is my grandmother. I'm not a random person who she met in London 20 years before who happened to write down her phone number. I'm her nephew, and that's the difference between a random stranger and someone who's a blood relative. That's why it's blood that was used here: blood on the altar representing God and blood sprinkled over all the people.

When we talk about our Father and the change of blood lineage, we think this is a new idea, but there's nothing new about it at all. All that Father is doing is picking up the threads already present in the Bible, starting with Abraham and further developed here. When we talk about the change of bloodlines, we're not talking about something literal; it's a metaphor. When I say God is my Father, that means my lineage is defined by my relationship with God. My lineage defines my identity. So what's going on here is a change from being the slaves of Pharaoh to becoming the people of God. They go through a ceremony that changes them, transforms them, and changes their identity. Just as if you want to take out citizenship in a new country, you might emigrate and apply for citizenship after a certain number of years. In Britain, you don't just fill in a form and get your citizenship papers back through the post. You fill in the form, fulfill lots of conditions, and then you have to go to the town hall for a ceremony. In the ceremony, the mayor of the town or city is present, and people make certain promises to become a subject of Her Majesty the Queen, a citizen of Great Britain. They go into this room and come out as British citizens.

You talk to people who've been through this kind of ceremony, and they feel something changes. If they're genuine and sincere, going through the ceremony leads to some kind of inner change. It's the outward expression of the inward transformation, which is the traditional Christian definition of a sacrament: the outward ritual or ceremony through which an inward transforming grace is administered or received. That's what's going on here. There's a ceremony they go through, and after the ceremony, they feel different. Just as when people get married, they have a wedding, make promises, and take part in a blessing ceremony. One goes in as an individual and comes out as a couple, experiencing a change of relationship and identity. Sometimes people feel this profoundly. So that's what's going on here: a change of lineage.

Another interesting thing is that Moses said, 'Everything God said we'll do and we will understand.' That's interesting; it said we will do it and we will understand. This is Jonathan Sacks' explanation of what these words mean: we can only understand one's faith by doing it, by performing the commands and living a spiritual life. The beginning is the deed; only then comes the grasp, the insight, the comprehension, the understanding. This is a substantive point. The modern Western mind tends to put things in the opposite order. We seek to understand what we are committing ourselves to before making the commitment. That's fine when what is at stake is signing a contract or buying a new mobile phone, but not when making a deep existential commitment. You only learn what it is to be married by getting married. The same applies here; you only learn these things by doing them. Sometimes people say, 'Until I understand everything, I'm not going to make the commitment,' but actually, you can never understand everything without participating and doing it. It's only through experience that you start to understand.

One aspect of this is about doing and following the law, but it says we will do and we will understand, which means people can understand things differently. It's not just we will do and we will believe; we will do and we will understand. As people practice and do things, they start to reflect upon what they're doing and make sense of it. However, people make sense of it in different ways. This creates a whole space for different kinds of spiritualities. Some people experience God more profoundly in prayer, some in community, some in marriage, some through nature, and others through various activities. For example, one of the commandments is to observe the Sabbath, which we talked about last time. Jews observe the Sabbath, and if they don't, within a generation or two, they no longer think of themselves as Jews. Some Jews are very orthodox and religious, while others are quite liberal, and some don't even believe in God. There are many secular Jews who observe the Sabbath, but for them, the meaning is not connected to God; it's almost exclusively connected to family and spending time together, sharing family memories, and passing on traditions.

This creates a lot of space: we'll do it, we'll observe the commandments, but we will understand in our own particular way. I find there's a huge variety of ways of understanding, which is why the rabbinic tradition spends a lot of time arguing and discussing. There's no creed, no fixed formula of what they're supposed to believe. It's not like going to a Catholic church on a Sunday where you recite the Nicene Creed and everybody believes the same thing. What unites Christians is a common belief about the nature of God, the nature of Jesus, and the nature of the Holy Spirit. It's a very different kind of faith. I'm explaining all this to you because, to be honest, I think the principle is important. I think I'm Jewish by birth, Christian by upbringing, and Mooney by choice. I'm Jewish because my mother's mother is Jewish, but my mother herself converted to Christianity. All I knew was that my grandmother was Jewish, but she wasn't religious; she was a secular Jew and didn't believe in God. However, she still observed Yom Kippur, fasting for 25 hours every year. I received no Jewish upbringing whatsoever. I was brought up as a Christian, but I could never get my head around the Nicene Creed or the theology preached from the pulpit. I loved Jesus very much and had a close relationship with Him, but I just couldn't grasp all the theology. When I heard the Divine Principle, my initial response was that this is what Jesus taught. I understood the Principle; I believed it. I realised this isn't something I need to memorise like the Nicene Creed; it's something that helps me understand myself.

It makes sense to test whether the Nicene Creed is true, but ultimately, you cannot do it; you just have to believe it. It's a dogma that cannot be tested. However, with the Divine Principle, you can test it to see if it works, and I found that it did. My initial response was that this is what Jesus taught, and the Principle helped me understand myself and the world around me. I spent a lot of time studying the Principle as a Christian, reading many Christian books, particularly those by C.S. Lewis, which I loved. I also delved into theology, attending seminary and studying various Christian theological perspectives, but I found them to be very abstract.

Then I came across Jonathan Sacks, who I quote often. I listened to him on the radio during a segment called 'Thought for the Day,' where a religious leader offers commentary on current events. I was impressed by his insights; he made much more sense than anyone else I had encountered. I decided to buy one of his books, and upon reading it, I realised that this aligned with my beliefs. I recognised that the Principle is more Jewish than Christian, particularly in areas where it diverges from traditional Christian theology, such as Christology and beliefs about predestination. I understood that to grasp the Principle deeply, I needed to study Judaism.

I read extensively from Jonathan Sacks and created space for this understanding. When people read the Principle, they often interpret it through their own cultural upbringing. To truly understand the Principle, we must view it through the lens of the Bible, as it is based on a profound study of the Bible. From my experience, I found that Jewish commentaries on the Bible provide a much deeper and more principled explanation than Christian theologies. This is why I continually return to this idea; our roots should be in the Hebrew Bible, which is God's original revelation. Rabbis tend to understand the Hebrew Bible more deeply than Christians, who have been influenced by Greek thought and other philosophies.

I appreciate the idea of pursuing one's own spiritual path, which should be the norm. We are grateful that someone captured a photograph of this event, depicting Moses and Aaron with the basins of blood sprinkled over the people. This ceremony marked their transformation into the people of God. Father Haines does this repeatedly; it is evident in the blessing ceremony, similar to the registration blessing. Since our original blessing or marriage, Father has called upon us to participate as a community in holy wine ceremonies. What Father is doing is akin to the founding event of the Jewish community three and a half thousand years ago, binding us together in our relationship with God and with each other, fostering a sense of community and fellowship.

After this, Moses, Aaron, and the seventy elders of Israel ascended the mountain and saw the God of Israel. The description mentions something like a pavement made of sapphire, clear as the sky itself. God did not raise His hand against the Israelites; they saw God and ate and drank. I found a lovely illustration by William Blake depicting this event, where God, the angels, and the elders of Israel share a meal together. This imagery resonates with the idea of a holy day, where everyone sits around a table with God, sharing a meal. This concept of eating together with God is very biblical and significant.

Essentially, what is happening here is a change of lineage, which signifies a change of identity for the people of God. They transitioned from being slaves of Pharaoh in Egypt to embracing their identity as the people of God. This transformation involves not only a change in identity but also a shift in lifestyle—from a fallen way of life to God's way of life. The fallen way of life is characterised by a false sense of identity, where individuals may define themselves by their nationality, sports teams, or other superficial labels. These identities often create division among people.

In a fallen way of life, individuals may view material possessions as the purpose of life, believing that accumulating wealth will lead to happiness. Some may become workaholics, obsessively working to provide for their families, while others may focus solely on having fun, neglecting responsibilities. Disrespect towards others, especially elders, is also prevalent in a fallen society. Arguments can escalate into violence, and some may resort to murder to resolve disputes. Promiscuity, theft, lying, and envy are further manifestations of a fallen way of life, all of which stem from the original fall.

Living in a society dominated by these attitudes resembles living in hell. This fallen way of life is what we refer to as Satan's world, where these negative behaviours are prevalent. God desires to change this and establish a new order. The Ten Commandments, or the Ten Sayings, challenge these fallen traditions and provide the basic framework for a good society. The Israelites sought to escape slavery and create a better society, which necessitated a certain structure and laws. These commandments serve as the foundational laws for establishing a good society, and I am sure you remember them from your catechism classes.

Develop this relationship with God through our conscience more deeply. The idea here is to let God challenge your whole life, every aspect of your life. The second commandment is the most important one: you shall have no other gods before me. I am the Lord your God, because that defines identity. If you understand who you are, then automatically you will understand how you should live. The main reason why people don't know how they should live or what they should do with their life is that they don't understand who they are. When it says, 'I am the Lord your God,' and we understand that, 'Oh, that is who I am; I am God's son or God's daughter,' then automatically one understands how one should live one's life. That's what Father talks about regarding filial piety, which you looked at in the last workshop. It's about understanding who you are, and then automatically you'll know how you should live. You should live like your parents, be like your parent.

You shall not make any graven image. A graven image is like a picture or statue of anything which is in heaven or divine. You might wonder why that is. Essentially, it's because God is invisible. Since God is invisible, all pictures, statues, or images of God are false. They are finite, temporal, static, and lifeless. I say they are all relative; it's just a particular person's idea of what God is like. This can never be an absolute perspective. All the ideas we have about God are our own personal ideas, and everybody else has their own personal idea as well. None of these ideas about God is absolute. Concepts are also images. Sometimes you think, 'Oh, God is like this,' and then you find religious people arguing about what God is like. They might say, 'Oh, God is like this,' and I think you're wrong because you have the wrong idea of what God is like. Sometimes religious people start fighting with each other about their different ideas of God, and all you can say is they are all wrong because whatever they say about God can only ever be partial and relative in their understanding.

If one understands that my knowledge of God can never be anything other than a microscopic understanding of the nature of God, then what should I do? I should listen to other people and see what their experience of God is like. Through that, my own understanding of God can be expanded and can grow deeper. The proper attitude is to listen to other people's experiences instead of claiming that one's own view is absolute or the right one. This leads to cancel culture. God is beyond anything like that. When people make these kinds of images, they often express what they themselves are like. In that sense, idol worship is making something relative absolute. It's just a relative perspective, but when you start thinking your relative perspective is absolute, then that's idol worship. You can love your country, but when you start thinking your country is the best or a perfect country, that's again a form of idol worship. Ultimately, it's just worshipping the self.

We should have no expectations or preconceptions of what God is like. People have their own personal relationship with God; you can't tell people, 'This is what you should call God; this is how you should relate to God.' There is no one correct way of relating to God or one correct name for God. That's why in Islam, there are 99 names for God. It's a personal relationship, and you can develop your own personal relationship with God. Again, we shouldn't have any expectations or preconceptions of what God is like. God isn't the way we think He is or the way we think He ought to be. This is very much like trying to put God in a box. It's the same with people; sometimes you meet someone and they've heard certain things about you. They approach you with certain expectations or presuppositions of what you're like. They've put you in a box, and nobody wants to be treated like that. We want to be treated as we are, in an open-minded way. In that sense, idealism is also a form of idolatry. Some people have an idea of how the world ought to be; they have a picture of an ideal society and think, 'This would be an ideal society.' They try to implement this ideal society, and the result is often disastrous. That's what happened in communist revolutions. Communists had brilliant ideas, worked them out intellectually and abstractly, and thought that in order to create this ideal society, they needed power. When they lost the election in Russia in 1917, they seized power in a coup d'état and tried to impose their ideals on society. But what do you do with all the people who don't want to live out your ideal? You imprison them or, eventually, may even put them to death because they refuse to conform to your expectations of how you think they ought to be. Sometimes people are very idealistic and think that everyone should conform to their way of doing things. This is like saying, 'I think the world should conform to my expectations of how the world ought to be.' In other words, I'm the centre of the world, and the world should conform to the way I think it ought to be, which is essentially very self-centred. Idealism, then, is really a self-centred form of idolatry.

The third commandment is, 'You shall not take the Lord's name in vain.' You might think, 'Okay, what does that mean?' Sometimes people think that when something bad happens and they say, 'Oh God,' or 'Oh Jesus,' that this is taking God's name in vain. But that's not what it means. This is a serious commandment. When people say, 'Oh God,' it used to be a prayer. In the past, when something bad would happen, people would say, 'Oh God' or 'Oh Jesus, give me strength in this situation.' Now, people just say 'God' or 'Jesus,' but it used to be a prayer asking for God's help in a difficult situation. The point is that God's name is a word, and words are very powerful. The Bible says God spoke, and through the words that God spoke, He created the universe. Words can be very creative and, at the same time, incredibly destructive. When someone says to you, 'God bless you,' you feel good inside. Listening to good words and blessings can change your inner reality, how you feel about yourself, and how you see the world. Conversely, if you say something nasty to someone or hear someone saying horrible things about you, it changes your inner world and can even make people sick. Words like curses can lead to sickness and sometimes even death. Therefore, we have to be very careful how we use words. This is what it's all about: don't misuse language. When you think about it, the most common and offensive swear words are often connected with sexual function and relationships. This is awful because sexual love should be something incredibly holy and sacred. The fact that words connected to sexual love have been used as swear words is terrible because it changes people's understanding of sexual love and sexuality. So, don't misuse language. It also changes the atmosphere when people start swearing and using this kind of language. Sacred words can become swear words, and this is all part of it. In terms of creating a good society, that's one aspect, but the other aspect is something called priestcraft. This occurs when someone who has religious authority misuses God's name. For example, they might say, 'If you don't do what I say, God is going to punish you.' Sometimes people use God's name to manipulate and control others, and that's what God hates. When people use His name to control and manipulate others, it leads to a loss of faith. One of the reasons I love the Bible is that it is a very anti-religious book. It critiques institutional corrupt religion and is written in a way to prevent religion from becoming corrupt. The worst way religion becomes corrupt is when religious people use their power and authority to do terrible things in God's name, justifying it by saying they are representing God. This ultimately leads people into atheism. When someone who is supposed to represent God desecrates His name, it turns people away from God and religion. You just have to look at the things that have been exposed within the Catholic Church, which is shocking and has affected many people deeply. These things happen within all churches. The problem is not that these terrible things happen, but that when religious authorities find out about them, they should hand the perpetrator over to the police. The disaster occurs when there is a cover-up to protect the name of the church or God. When these terrible crimes are covered up, and eventually exposed, people lose all confidence in the institution.

Finally, before we take a break, let's discuss using religion for political purposes, which is another way of taking God's name in vain. You can see this particularly in Islam, where they declare a jihad. You can see this when Muslim suicide bombers blow themselves up, crying, 'God is great.' This is taking God's name in vain and is something terrible. To use God's name to justify murder is wrong. People know that religion is very powerful because it motivates people, and sometimes they try to use religion for political purposes to motivate people to go to war. It's interesting; generally speaking, we want to try and keep God out of it. It's very difficult not to use God's name in vain. Jews never pronounce the name of God. They say that if you want to win an argument, you have to do it using reason and evidence, not by saying, 'God is on my side.' There's a funny little story about some rabbis who were having an argument about the interpretation of a text. One rabbi was arguing with all the others, who thought he was wrong. He refused to agree with them, so the other rabbi said, 'Okay, I'm going to call on the walls of the temple to shake to prove that we're right.' They started doing that, and the other rabbi said, 'Since when did walls decide whether an argument is right or wrong?' Another one said, 'Well, I'm going to tell that tree over there to move,' and the tree moved. The other rabbi said, 'Since when did moving trees settle an argument?' Then the other rabbis said, 'Well, we're going to ask God to intervene.'

The voice of God does not settle arguments; rather, it encourages us to work things out for ourselves through reason and evidence. This is an important lesson about not simply asking whose side God is on or what God's point of view is. In my view, God's perspective is that everyone is a son or daughter of God, each a unique expression of the Divine. Therefore, to understand God's point of view, we must listen to the perspectives of others and piece together their insights. This is akin to the Hindu or Buddhist story of the elephant and the blind men, where each blind man perceives only a part of the elephant and believes his understanding to be complete. In reality, all their understandings are partial, and to grasp the whole picture, we must listen to all voices.

Now, turning to the third commandment, we are examining the Mosaic Covenant and unpacking the meaning of the commandments. The next commandment is to observe the Sabbath, which is considered the most holy day for Jews. It occurs weekly, serving as a day of rest, reflecting the belief that God created the world in six days and rested on the seventh. To emulate God, we too should rest and observe the Sabbath, inviting God into our lives on this day. This day is not merely a break from work; it is a sacred time for families to come together and invite God's presence into their activities, whether that be sharing meals, playing games, or worshipping together.

The commandment to observe the Sabbath emphasises that there is more to life than work or mere leisure. While we should work for six days, the seventh day is meant for rest and spiritual renewal. It is a time to reflect on the meaning of our work and to reconnect with family and friends. The term 'Sabbath' itself is derived from Hebrew and is untranslatable, signifying its unique importance to Jewish identity. The commandment states that the Sabbath is holy to the Lord, and it is a lasting covenant for generations to come. It serves as a sign between God and the Israelites, reminding them of their shared history and responsibilities.

The Israelites, often equated with the Jewish people, are also understood in Christian theology as the old Israel, while Christians are seen as the new Israel. Unificationists consider themselves the third Israel. This understanding highlights that the commandments are not solely for the Jewish people; they are an eternal covenant that applies to all who seek to create God-centered families. The Jewish tradition teaches that the Sabbath kept the Jews, regardless of their belief in God, and this observance fosters a sense of community. The Sabbath begins at sunset on Friday and ends at sunset on Saturday, during which no work is permitted, creating a day of rest for all.

The fifth commandment instructs us to honour our father and mother. In ancient patriarchal societies, this commandment was radical, as it challenged the traditional view of family dynamics. In biblical tradition, both men and women are created in the image of God, which implies equal authority within the family. This commandment calls for respect and honour towards parents, acknowledging their role in our lives while also recognising that they are not perfect. It is essential to preserve their dignity and forgive them for their mistakes, as this sets a precedent for how we expect our own children to treat us.

Next, we consider the commandment 'You shall not murder.' This is often translated as 'You shall not kill,' but the Hebrew specifically refers to murder, emphasising the sanctity of life. Life is precious, and we are called to love it. While there are circumstances where killing may be justified, such as in self-defence or during war, murder is unequivocally condemned. This commandment encourages us to reflect on our feelings of irritation towards others and to cleanse ourselves of any harmful thoughts that may arise.

Lastly, we address the commandment 'You shall not commit adultery.' This commandment is particularly relevant in discussions about relationships, especially among teenagers. The pain of betrayal from a partner who cheats is profound, and this commandment serves to protect the sanctity of love and devotion in relationships. It is a reminder that fidelity is crucial, and the emotional turmoil caused by infidelity underscores the importance of this commandment.

Marriage is also meant to protect social peace. As we know, when people become involved in love relationships and cheating occurs, it leads to feelings of jealousy, anger, and conflict, often culminating in severe consequences. To maintain a peaceful society, it is essential that people refrain from committing adultery, as it releases powerful emotions into relationships and society. Adultery destroys love and trust, and it can devastate families. When one spouse discovers the other's infidelity, it creates immense pain and undermines the ability to trust and love. This breakdown in relationships between parents can also damage the relationships with their children, making the family a difficult environment. Love is precious and powerful, and therefore, it should be protected.

In examining the concept of love, we must also consider what constitutes real love versus selfish or fake love. This leads to the importance of setting aside time for marriage, akin to the Sabbath, which is a time for families to be together, share meals, and engage in activities. The commandment against adultery can be expanded to include investing in your marriage. This means taking time to be together with your spouse, whether that involves going to the cinema, sharing a meal, or taking walks. My wife's favourite word is 'together', and it is crucial to invest in one's marriage to strengthen it. Recognising the sacredness and value of sexual love is also essential, as it is something incredibly holy and precious that deserves protection.

Next, we consider the commandment 'You shall not steal'. This commandment relates to respecting ownership; people have the right to own their possessions, such as cars, houses, and money. Respecting ownership is vital because our possessions are extensions of ourselves. When someone breaks into your home, it feels like a violation of your personal space and identity. This commandment also connects to the idea of being a true owner, teacher, and parent. If you love people, you will not steal from them, and this principle extends to the practice of tithing.

The commandment 'You shall not bear false witness' emphasises the importance of loving the truth and never lying. People are entitled to an accurate understanding of reality, and lies cloud our perception. In a courtroom, witnesses play a crucial role in delivering justice; if someone witnesses a crime, they must be willing to testify. However, when people bear false witness, they undermine justice, allowing guilty individuals to go free. This can lead to a breakdown in society, where fear and intimidation prevent people from speaking the truth. A just society relies on individuals being willing to bear witness, even at great personal risk, to ensure that justice is served.

The final commandment, 'You shall not covet', addresses the issue of envy. When we see our neighbour's success, such as winning the lottery or acquiring a new car, we may feel unhappy about our own situation. This commandment encourages us to be content with what we have and to celebrate the successes of others. Envy can lead to misery, so it is essential to cultivate happiness for others' achievements. When we are genuinely happy for others, it creates a positive environment that can lead to our own success. Conversely, we should also feel compassion for those who suffer. An example of this is Robert Mugabe, who, despite his oppressive regime, showed compassion when a political opponent suffered a tragic loss. It is vital to be sad when others suffer, as this empathy fosters a more compassionate society.

In categorising the commandments, we can divide them into two groups of five. The first group focuses on the relationship between human beings and God, while the second group addresses relationships between people. Additionally, we can categorise them into three groups of three. The first three commandments define the people of Israel as one people under God, establishing their identity at Sinai. This covenant is essential for the continuity of the Jewish people, transcending all other loyalties. The second group limits autonomous life, emphasising that moral limits exist for power. The third group outlines the institutions society needs to function effectively. Understanding these commandments in their broader context is crucial for grasping their significance and application in our lives.

We are created beings as a result of other people's choices. Without those people, we wouldn't exist, and we wouldn't be alive because we wouldn't have been fed, watered, or clothed. Murder, again, has limits; people are created by God, so murder is a crime against God. Every human being is made in the image of God, and we can look to the story of Abraham and Isaac to understand that every human being belongs to God. Therefore, you have no right to treat someone in that way because they are not yours; they have an offence against God, as every human being belongs to Him.

Slavery, as we discussed before in the last workshop, is also a crime against God because it is robbery. Every human being is God's property and belongs to Him. The three institutions society needs are encapsulated in the Ten Commandments, which form the basis of a decent and good society. These commandments protect marriage, which is a sacred relationship. It is about faithfulness not just within marriage but also extends to being trustworthy to your husband, wife, children, friends, and neighbours. All these virtues expand outward from marriage to encompass the whole of society, and married relationships should be treated with respect.

The commandment against stealing recognises the legitimacy of private property. Some people think private property is theft, but the Bible actually acknowledges its legitimacy. People can own things, and private property serves as a safeguard against tyranny. If the state owns everything, you own nothing, which makes it impossible to become a true owner or to develop true creativity. Without ownership, you cannot inherit God's creativity, and if you cannot own your own house or business, you are at the mercy of petty bureaucrats who can be vindictive. However, if you own your home, you can express your views without fear of being kicked out, as your property is protected by law.

The state does not have the authority to nationalise businesses or property; when it does, that is theft on a grand scale. Communism exemplifies this theft. The basis of a free society is that if you own your own business, you can stand up to the local government or authority without fear of losing your livelihood. If all businesses are state-run, you risk losing your job if you upset a local official due to political correctness. Thus, private property is an incredibly important safeguard against tyranny and oppression, contributing to a good society.

Regarding false witness, you cannot have a free, good, and peaceful society without justice. This necessitates law courts, as we discussed before with the Noahide Code, and underscores the importance of honesty. There is no freedom without justice; living in an unjust society where criminals roam free means you are not truly free. Organised criminal networks can operate unchecked, and people may fear testifying against them. The freedoms we enjoy are because there are individuals willing to sacrifice for justice and truth, even at the risk of their lives. Sometimes, people have had to die to ensure that serious criminals face prison.

The commandment against coveting addresses the root of sin: envy. This is significant because the divine principle states that the fundamental motivation for the fall lay in the envy the archangel felt towards Adam, the beloved of God. This last commandment challenges the root of sin, which is envy. The greatest challenge for any society is how to contain this universal phenomenon—the desire to possess what belongs to someone else. René Girard, a French philosopher, argued that the primary driver of human violence is mimetic desire, the longing to have what others possess. This desire can lead to theft, invasions, and other forms of violence. Envy can even lead to breaking many other commandments, such as adultery, theft, false testimony, and murder. Therefore, this commandment encourages individuals to check their motivations and attitudes, being aware of feelings like envy and schadenfreude, and to recognise that unchecked, these feelings can lead to significant societal issues.