Machiventa Melchizedek

 

The Obedience of Christ

 

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Music is Revelation

 

A donkey

 

Do Not Allow Your Feelings To Lead You

 

Forget What Lies Behind You

 

Subtle reality

The Passover at Jerusalem

 The Passover at Jerusalem

142:0.1 (1596.1)THE month of April Jesus and the apostles worked in Jerusalem, going out of the city each evening to spend the night at Bethany. Jesus himself spent one or two nights each week in Jerusalem at the home of Flavius, a Greek Jew, where many prominent Jews came in secret to interview him. 142:0.2 (1596.2)The first day in Jerusalem Jesus called upon his friend of former years, Annas, the onetime high priest and relative of Salome, Zebedee’s wife. Annas had been hearing about Jesus and his teachings, and when Jesus called at the high priest’s home, he was received with much reserve. When Jesus perceived Annas’s coldness, he took immediate leave, saying as he departed: “Fear is man’s chief enslaver and pride his great weakness; will you betray yourself into bondage to both of these destroyers of joy and liberty?” But Annas made no reply. The Master did not again see Annas until the time when he sat with his son-in-law in judgment on the Son of Man.

The Delay at Ramah

 

The delay at Ramah

146:3.1 (1641.3)At Ramah, Jesus had the memorable conversation with the elderly Greek sage who taught that science and philosophy were sufficient to meet the needs of human experience. Jesus listened with patience and sympathy to this Greek teacher, acknowledging the truth of many things he said, but when the Greek had finished, Jesus pointed out to him that in his discussion of human existence, he had failed to give an explanation of the “whence, why, and whither,” adding, “Where thou hast ceased, we begin. Religion is a revelation to the soul of man, dealing with spiritual realities that thought alone could never discover or fully fathom. The efforts of the intellect may reveal the facts of life, but the gospel of the kingdom unfolds the truths of existence. Thou hast discussed the material shadows of truth, wilt thou now listen while I tell thee of the eternal, spiritual realities that shed these passing time-shadows of the material facts of mortal existence? For more than an hour, Jesus taught this Greek the saving truths of the gospel of the kingdom. The ancient philosopher was receptive to the Master's approach, and being sincere and honest in heart, he soon believed this gospel of salvation.

146:3.2 (1641.4)The apostles were somewhat dismayed at the open manner in which Jesus agreed with many of the Greek's propositions, but Jesus said to them afterwards, when they were among themselves again, “Children, do not be surprised that I was tolerant of the Greek's philosophy. True, genuine inner certainty is not in the least afraid of outside analysis, nor does truth take offence at honest criticism. One must never forget that bigotry is a mask to disguise the fact that one secretly doubts the correctness of what one believes. No one will ever be upset by his neighbor's disposition if he has perfect confidence in the truth of what he sincerely believes. Courage is the confidence that comes from absolute honesty about the things one says he believes in. Sincere people are not afraid of a critical examination of their true beliefs and noble ideals.

146:3.3 (1641.5)On the second evening at Ramah, Tomas asked Jesus the following question, “Master, how can anyone who only believes in your teaching really know, really be sure, that this gospel of the kingdom is true?

146:3.4 (1641.6)And Jesus said to Tomas, “Your assurance that you have become a member of the family of the Father's kingdom, and that you will live forever with the children of the kingdom, is entirely a matter of personal experience - faith in the word of truth. Spiritual assurance is the equivalent of your personal religious experience in the eternal realities of divine truth, and is otherwise equivalent to your intelligent understanding of the truth realities, plus your spiritual faith confidence, and minus your honest doubt.

146:3.5 (1642.1)'The Son is naturally endowed with the life of the Father. Because you are endowed with the living spirit of the Father, you are therefore sons of God. You survive your life in the material world of the flesh because you become identified with the living spirit of the Father, the gift of eternal life. Very many already had this life before I went forth from the Father, and many more received this spirit because they believed my word; but I tell you that when I return to the Father, he will send his spirit into the hearts of all men.

146:3.6 (1642.2)'Although you cannot see the divine spirit working in your consciousness, there is a practical method of discovering to what extent you have transferred control over the faculties of your souls to the instruction and guidance of this indwelling spirit of the Heavenly Father, and that is the degree to which you love your fellow men. This spirit of the Father shares in the love of the Father, and according to the degree to which it controls human beings, it certainly leads you in the direction of worshiping God and loving your fellow man. At first you believe that you are sons of God because my teaching has made you more aware of the inner indications of our Father's indwelling presence, but soon the Spirit of Truth will be poured out on all flesh, and it will live among men and teach all men, just as I now live among you and speak the words of truth to you. And this Spirit of Truth, speaking for the spiritual gifts to your souls, will help you to know that you are sons of God. It will witness unceasingly, together with the indwelling presence of the Father, your spirit, which will then dwell in all men as it now dwells in some, telling you that in truth you are sons of God.

146:3.7 (1642.3)'Every child of the earth who follows the instruction of this spirit will eventually know the will of God, and he who surrenders to the will of my Father will live forever. The way from life on earth to the eternal state has not been made clear to you, but there is a way, there has always been a way, and I have come to make that way new and alive. He who enters the kingdom already has eternal life - he will never perish. But much of this you will understand better when I have returned to the Father and you can see your present experiences in retrospect.

146:3.8 (1642.4)All who heard these blessed words were greatly encouraged. Jewish teaching had been confused and uncertain regarding the survival of the righteous, and it was invigorating and inspiring for the followers of Jesus to hear these very clear and positive words of assurance regarding the eternal survival of all sincere believers.

146:3.9 (1642.5)The apostles continued to preach and baptize believers, while also remaining faithful to their custom of making visits from house to house, encouraging the downcast, and caring for the sick and suffering. The apostolic organization was expanded, in that each of Jesus' apostles now had one of John's apostles as an associate. Abner was Andrew's associate, and this plan remained in effect until they went to Jerusalem for the next Passover.

146:3.10 (1642.6)The special instruction that Jesus gave them during the stay at Zebulun had primarily to do with further discussions of mutual obligations in the kingdom and included teaching designed to make clear the differences between personal religious experience and the friendly relationships that flow from social religious obligations. This was one of the few times the Master ever discussed the social aspects of religion. Throughout his life on earth, Jesus gave very little instruction to his followers regarding the socialization of religion.

146:3.11 (1643.1)The inhabitants of Zebulun were of mixed race, hardly Jewish nor pagan, and few of them really came to believe in Jesus despite the fact that they had heard of the healing of the sick at Capernaum.

A Thought for Consideration from The Urantia Book

Continuing religious experience

 

Continuing religious experience

101:6.1 (1111.5)The morontia phase of revealed religion has to do with the experience of survival, and the great driving force in this phase is the attainment of spirit perfection. You also experience there the higher impulse to worship God, as well as an urgent call to higher ethical service. Morontia insight entails becoming increasingly aware of the Sevenfold, the Supreme and even the Ultimate.

101:6.2 (1111.6)Throughout religious experience, from its very inception at the material level to the time when the full status of spirit is attained, the Richter constitutes the secret of personal awareness of the reality of the existence of the Supreme; in this same Richter also lie the secrets of your belief in the transcendental attainment of the Ultimate. The experiential personality of the evolving man, united with the Richter-essence of the existential God, constitutes the potential completion of the supreme existence and, according to its nature, is the basis for the transcendental resultant of the transcendental personality.

101:6.3 (1111.7)The moral will involves decisions grounded in reasoned knowledge, deepened by wisdom and ratified by religious faith. Such choices are acts of a moral nature and attest to the existence of the moral personality, the precursor of the morontia personality, and ultimately of true spirit-status.

101:6.4 (1111.8)Knowledge of the evolutionary type is merely the accumulation of protoplasmic memory material; this is the most primitive form of created consciousness. Wisdom involves the ideas formulated by association and recombination from protoplasmic memory; these phenomena distinguish human consciousness from purely animal consciousness. Animals have knowledge, but only humans possess the capacity for wisdom. Truth becomes accessible to the wisdom-endowed individual because to such a consciousness are bestowed the spirits of the Father and of the Sons, the Thought Giver and the Spirit of Truth.

101:6.5 (1112.1)When Christ Michael had given himself to Urantia, he lived under the rule of evolutionary religion until the moment of his baptism. From that moment until the event of his crucifixion, he continued his labor under the combined leadership of evolutionary and revealed religion. From the morning of his resurrection to his ascension, he passed through the multiple stages of morontia life of the mortal transition from the world of matter to that of spirit. After his ascension, Michael came into possession of the experience of the Supreme Reign, the awareness of the Supreme; and since he is the only person in Nebadon who possesses an unlimited ability to experience the reality of the Supreme, he immediately attained the status of the sovereignty of supreme power in, and before the eyes of, his local universe.

101:6.6 (1112.2)As for man, his ultimate fusion and consequent oneness with the indwelling Richter-the personality synthesis of man with the essence of God-make him, in potentiality, a living part of the Supreme, and guarantee that such a formerly mortal being has the eternal birthright to the never-ending after- striving of finality of universe-serving for, and together with, the Supreme.

101:6.7 (1112. 3)Revelation teaches mortal man that in order to embark on such a wonderful, intriguing adventure through space through the progression of time, he must begin by organizing his knowledge into idea-decisions; then he must instruct wisdom to labor unceasingly in its noble task of transforming the ideas he has made his own into ever more practical but nevertheless elevated ideals, into those conceptions which are so reasonable as ideas, and so logical as ideals, that the Richter dares to combine and spiritualize them to such an extent that they can be linked together in finite consciousness in such a way that they form the actual human complement thus prepared for the activity of the Truth-Spirit of Sons, the time-space manifestations of Paradise-truth-universal truth. The coordination of idea-decisions, logical ideals and divine truth constitutes the possession of a righteous character, the prerequisite for the mortal's access to the ever-expanding, ever-more spiritual realities of the morontia worlds.

101:6.8 (1112.4)The teaching of Jesus was the first religion on Urantia that involved such complete, harmonious coordination of knowledge, wisdom, faith, truth and love that it provided complete and simultaneous tranquility in worldly affairs, intellectual certainty, moral enlightenment, philosophical stability, ethical sensitivity, God-consciousness and the positive certainty of personal survival. The faith of Jesus pointed the way to the finality of human preservation, to the ultimate of mortal universe-acquisition, by providing:

101:6.9 (1112.5)1. deliverance from material fetters in the personal realization of his sonship of God, who is spirit;

101:6.10 (1112.6)2. deliverance from intellectual bondage: man will know the truth and the truth will set him free;

101:6.11 (1112.7)3. deliverance from spiritual blindness, the human sense of the brotherhood of mortals and the morontial sense of the brotherhood of all creatures in the universe; the service-discovery of spiritual reality and the service-revelation of the goodness of spirit-values;

101:6.12 (1113.1)4. redemption from the incompleteness of the self through the attainment of the mind-levels of the universe, and through the final realization of the harmony of Havona and the perfection of Paradise;

101:6.13 (1113.2)5. redemption of the self, liberation from the limitations of self-consciousness, through attainment of the cosmic levels of Supreme consciousness and through coordination with what has been achieved by all other self-conscious beings;

101:6.14 (1113.3)6. redemption from time, attaining an eternal life of never-ending progress in recognizing God and serving God;

101:6.15 (1113.4)7. redemption of the finite, the perfected union with the Godhead in and through the Supreme, through which the creature seeks to discover the Ultimate transcendent on the post-complete levels of the absonite.

101:6.16 (1113.5)This sevenfold redemption is the equivalent of the completeness and perfection of the realization of the ultimate experience of the Universal Father. And all this is potentially contained in the reality of faith as man experiences it in religion. And it may also be contained herein, because the faith of Jesus was nourished by and revealed realities even beyond the ultimate; the faith of Jesus approached the status of an absolute universe-reality, insofar as such a reality can manifest itself in the evolving cosmos of time and space.

101:6.17 (1113.6)By appropriating the faith of Jesus, mortal man can already taste in time the realities of eternity. Jesus discovered the Final Father in his human experience, and his brothers according to the flesh in mortal life can imitate him in this experience of discovering the Father. They can even, as they are now, achieve the same satisfaction in this experience with the Father that Jesus achieved as he was. New potentialities were actualized in the universe Nebadon as a result of the final self-gifting of Michael, and one of these was the new light on the path of eternity that leads to the Father of all, and that can be traveled even by the mortals of material flesh and blood during their initial life on the planets in space. Jesus was and is the new, living way through which man can arrive at the divine inheritance which, according to the Father has ordained, will be his if man only asks for it. In Jesus it is abundantly demonstrated what is the very beginning and also the end and completion of man's experience of faith, even of divine man.

A Thought for Consideration from The Urantia Book

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'Our Religion'

 

'Our Religion'

131:10.1 (1453.3)After the great effort of putting together this compilation of the world religions' teaching on the Paradise Father, Ganid set to work formulating what he considered a summary of the beliefs concerning God to which he had come through the teaching of Jesus. The young man was in the habit of referring to these beliefs as “our religion. Here is what he wrote down:

131:10.2 (1453.4)'The Lord our God is one Lord, and you must love him with all your mind and heart, doing your utmost to love all his children as yourself. This one God is our heavenly Father in whom all things exist and who dwells by His Spirit in every sincere human soul. And we who are the children of God must learn to entrust our souls to him as to a faithful Creator. With our heavenly Father, all things are possible. Since he is the Creator and made all things and all beings, it could not be otherwise. Although we cannot see God, we can know him. And by living daily according to the Father's will, we can reveal him to our fellow men.

131:10.3 (1453.5)'The divine riches of God's character must be infinitely deep and eternally wise. We cannot fathom God with our knowledge, but we can know him in our hearts through our personal experience. Even though his righteousness is beyond all comprehension, even the humblest man on earth can receive his grace. As the Father fills the universe, he also dwells in our hearts. Man's consciousness is human, mortal, but man's spirit is divine, immortal. God is not only all-powerful, but also all-wise. If our earthly parents, yet inclined to evil, can love their children and bestow good gifts upon them, how much more must the good Father in heaven love his children on earth with wisdom and bestow appropriate blessings upon them.

131:10.4 (1454.1)'The Father in heaven will not allow even one of his children to perish on earth if that child has a desire to find the Father and truly desires to be like him. Our Father loves even the wicked and is always lenient toward the ungrateful. If only more people could know of the goodness of God, they would certainly want to repent of their bad ways of life and give up all known sin. All good things descend from the Father of the Light, in whom there is no mutability, nor hint of reversal. The spirit of the true God is in man's heart. His intention is that all men will be brothers. When people begin to grope for God, it proves that he has found them, and that they are seeking knowledge about him. We live in God and God dwells in us.

131:10.5 (1454.2)'It will no longer be enough for me to believe that God is the Father of all my people: from now on I will believe that he is also my Father. I will always seek to worship God with the help of the Spirit of Truth, who is my helper when I have become truly God-knowing. But in first of all, I am going to practice to worship God by learning to do God's will on earth; that is, I am going to do my best to deal with every fellow human being exactly as I think God would want me to. And when we live this kind of life in the flesh, we may ask many things of God, and he will fulfill the desire of our heart, so that we will be all the better able to serve our fellow men. And all this loving serving of the children of God, increases our ability to receive and experience the joys of heaven, the high pleasures of the service of the spirit of heaven.

131:10.6 (1454.3)'I will thank God every day for his unspeakable gifts; I will praise him for his wonderful works to the children of men. To me he is the Almighty, the Creator, the Power and the Mercy, but the most beautiful thing is that he is my spirit-Father, and as his earthly child I will go out once to see him. And my teacher has said that by seeking Him, I will become as He is. By faith in God, I have found peace with him. This new religion of ours is very joyful and brings lasting happiness. I trust that I will be faithful even unto death, and will surely receive the crown of eternal life.

131:10.7 (1454.4)'I am now learning to examine all things and to adhere to what is good. All that I would have people do for me, I will do for my fellow men. By this new faith I know that man can become a son of God; however, sometimes it frightens me to think that all men are my brothers, but it must be true. I do not see how I can rejoice in the fatherhood of God while refusing to accept the brotherhood of men. Everyone who calls on the name of the Lord will be saved. If that is true, then all men must be my brethren.

131:10.8 (1454.5)'From now on I will do my good works in secret; also I will pray most when I am alone. I will not judge, so as not to be unfair to my fellow men. I am going to learn to love my enemies; I have not yet really mastered this exercise of being God-like. Although I detect God in these other religions, I find that in “our religion” his beauty comes out better, that here he is more loving, more merciful, more personal and more positive. But above all, this grand, glorious Being is my spiritual Father: I am His child. And by no other means than my honest desire to be like Him will I finally find and eternally serve Him. At last I have a religion with a God, a wonderful God, and he is a God who preserves forever.

A Thought for Consideration from The Urantia Book            

The Second Garden

The Second Court

76:0.1 (847.1)WHEN Adam chose to leave the first Court to the Nodites without resistance, he and his followers could not move west, for the Edenites had no ships suitable for such an adventure at sea. They could not go north, for the northern Nodites were already marching on Eden. They were afraid to go south: the hills of that region were infested with hostile tribes. The only road open was to the east, and so they marched eastward to the then pleasant regions between the rivers Tigris and Euphrates. Many of those who were left behind also later moved eastward in order to join the Adamites in their new home in the valley.

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The Life and Teachings of Jesus The Later Childhood of Jesus

The Life and Teachings of Jesus The Early Childhood

The Life and Teachings of Jesus The Birth and Infancy of Jesus

The Life and Teachings of Jesus The Times of Michaels Bestowal

The Life and Teachings of Jesus The Bestowels of Christ Michael

Revealed Religion

 Revealed Religion

2:6.2 (40.6)Religion implies that the upper world which is of spiritual nature bears knowledge of, and responds to, the fundamental needs of the world of men. Evolutionary religion may become ethical, but only revealed religion becomes truly and spiritually moral. The ancient conception of God as a deity governed by a kingly morality was raised by Jesus to a higher plane, to the warm, stirring level of the intimate family morality in the parent-child relationship, which in the experience of mortals transcends all in tenderness and beauty.

2:6.3 (41.1)The “richness of the goodness of God brings the erring man to repentance. 'Every good gift and every perfect gift descends from above, from the Father of lights.' 'God is good; he is the eternal refuge of the souls of men.' 'The Lord our God is merciful and gracious. He is longsuffering and great in kindness and truth.' 'Taste and see that the Lord is good! Blessed is the man who trusts in Him.' 'The Lord is gracious and full of compassion. He is the God of salvation.' 'He heals the brokenhearted and binds up the wounds of the soul. He is the almighty benefactor of men.' 2:6.4 (41.2)Although the depiction of God as a king-judge was conducive to a high moral standard and produced a people who as a group had reverence for the law, this concept left the individual believer in sad uncertainty regarding his state in time and eternity. The later Hebrew prophets proclaimed that God was a Father to Israel; Jesus revealed God as the Father of every man. The entire God concept of mortal man is transcendentally illuminated by the life of Jesus. Selflessness is inherent in parental love. God does not love like a father, but as a father. He is the Paradise Father of every personality in the universe.

2:6.5 (41.3)Justice implies that God is the origin of the moral law of the universe. Truth shows God as giver of revelation, as teacher. But love gives and yearns for affection, seeks the understanding intercourse as it exists between parent and child. Justice may be divine thinking, but love is the institution of a father. The false assumption that the justice of God was incompatible with the selfless love of the heavenly Father presupposed the lack of unity in the nature of Deity, and led directly to the development of the doctrine of atonement, a doctrine that is a philosophical attack on both the unity of God and His free will.

2:6.6 (41.4)The loving heavenly Father whose spirit dwells with his children on earth is not a divided personality - one who is righteous and one who is merciful - nor is a mediator needed to obtain the Father's favor or forgiveness. Divine justice is not overpowered by strict retributive justice: God as Father transcends God as Judge.

2:6.7 (41.5)God is never wrathful, vengeful, or angry. It is true, however, that his love is often curbed by wisdom, while justice makes his rejected mercy conditional. His love of justice must well show itself as an equal dislike of sin. The Father is not an inwardly contradictory personality: the divine unity is perfect. In Paradise Trinity there is absolute unity, despite the eternal identities of God's equals.

2:6.8 (41.6)God loves the sinner and detests sin; this statement is true in a philosophical sense, but God is a transcendent personality and persons can only love and detest other persons. Sin is not a person. God loves the sinner because he is a personality reality (potentially eternal), while God does not take a personal stance toward sin, because sin is not a spiritual reality: it is not personal, therefore only God's justice takes cognizance of its existence. The love of God saves the sinner, the law of God destroys sin. This attitude of the divine nature would seemingly change if the sinner were to identify himself finitely with sin, just as that same mortal consciousness can also identify itself completely with the indwelling spirit-Richter. Such a mortal identified with sin would then become entirely unspiritual in nature (and therefore unreal as a person) and would ultimately suffer the destruction of his existence. In a universe that is steadily becoming more real and increasingly spiritual, the unreality and even incompleteness of a creature's nature cannot exist forever.

2:6.9 (42.1)When God turns his countenance to the world of personality, he reveals himself as a li eficient person; when he turns to the spiritual world, he is a personal love. In religious experience, he is both. The volitional will of God is identified by love. The goodness of God underlies the divine volitional will - the universal tendency to love, to be merciful, to show patience and to forgive.

A Thought for Consideration from the Urantia book