Sunday, December 8, 2024

The Origen of Ideals

 




The origin of ideals

103:5.1 (1133.6)The early evolutionary consciousness gives rise to a sense of social duty and moral obligation, stemming primarily from emotional apprehension. The more positive impulse to serve the community and the idealism of altruism come from the direct impulse of the divine spirit dwelling in human consciousness.

103:5.2 (1133.7)This idea-ideal of doing good to others-the impulse to deny the ego something for the benefit of one's neighbor-is at first very limited in scope. Primitive man considers as his neighbor only those who are very close to him, those who also treat him as their neighbor; as religious civilization progresses, the concept of neighbor widens and comes to include the clan, the tribe, and the people. And then Jesus extended the concept of neighbor to all of humanity, to the point that we must love even our enemies. And there is something inside every normal human being that tells him that this teaching is ethical - right. Even those who practice this ideal the least admit that it is correct in theory.

103:5.3 (1134.1)All people recognize the morality of this universal human urge to be unselfish and altruistic. The humanist attributes the origin of this urge to the natural workings of material consciousness; the religious man recognizes that it is more accurate to say that the truly selfless urge in mortal consciousness is a reaction to the inner spiritual directions of the Thought Giver.

103:5.4 (1134.2)Yet 's human interpretation of these initial conflicts between the ego-will and the on-the-other-will is not always reliable. Only a fairly well unified personality can act as arbiter between the multifarious claims of the ego's desires and the burgeoning social consciousness. The self has rights as much as the neighbor. Neither has the exclusive right to the individual's attention and service. When left unresolved, this problem raises the earliest form of human guilt.

103:5.5 (1134.3)Human happiness can be achieved only when the ego desire of the self and the altruistic drive of the higher self (the divine mind) are coordinated and reconciled by the unified will of the integrating, supervising personality. The consciousness of evolutionary man always faces the complicated task of acting as arbiter in the struggle between the natural expansion of his emotional impulses and the moral growth of his altruistic impulses based on spiritual insight - true religious reflection.

103:5.6 (1134.4)The attempt to obtain for oneself as much good as for the greatest possible number of others constitutes a task that cannot always be resolved to full satisfaction in a time-space framework. Starting from an eternal life, such antagonisms can be worked out, but in a single short human life they cannot possibly be resolved. Jesus was alluding to such a paradox when he said, “Whoever will preserve his life will lose it, but whoever will lose his life for the sake of the kingdom will find it.

103:5.7 (1134.5)The pursuit of the ideal - the striving to be like God - is a constant effort, both before death and after. Life after death is no different in essentials from mortal existence. All the good we do in this life contributes directly to the elevation of the life to come. True religion does not breed moral indolence and spiritual laziness by giving man the vain hope that all the virtues of a noble character will be bestowed upon him once he has passed through the gate of natural death. True religion does not belittle man's efforts to make progress during the span of mortal life. Every progress of the mortal is a direct contribution to the enrichment of the first stages of his experience of survival as an immortal.

103:5.8 (1134.6)It is fatal to man's idealism when he is taught that all his altruistic impulses are no other than the development of his natural herd instincts. But he is veined and greatly strengthened when he learns that these higher impulses of his soul emanate from the spiritual forces that dwell in his mortal consciousness.

103:5.9 (1134.7)Man is lifted above himself once he becomes fully aware that something lives and strives within him that is eternal and divine. And so it is that a living belief in the superhuman origin of our ideals validates our belief that we are sons of God, and gives reality to our altruistic convictions, the feelings of the brotherhood of man.

103:5.10 (1134.8)Man does indeed have free will in his spiritual realm. Mortal man is not the helpless slave of the immovable sovereignty of an all-powerful God, nor the victim of the hopeless inevitability of a mechanistic cosmic determinism. Man, in the truest sense, is the architect of his own eternal destiny.

103:5.11 (1135.1)Yet by pressure man is neither saved nor veined. Spiritual growth sprouts from within the developing soul. Pressure may disfigure the personality, but it never stimulates growth. Even pressure applied in education and upbringing is only negatively helpful in the sense that it can help prevent disastrous experiences. Spiritual growth is greatest where all outside pressure is minimal. “Where the spirit of the Lord is, there is freedom. Man develops best when the forms of pressure from the family, from the community, from the church, and from the state are least. Yet this should not be taken to mean that in a progressive society there would be no place for the family, for social institutions, for a church, or for a state.

103:5.12 (1135.2)When a member of a religious community has fulfilled the requirements of such a group, he should be encouraged to religious freedom in the full expression of his own personal interpretation of the truths of religious faith and the facts of religious experience. The security of a religious group depends on spiritual unity, not theological uniformity. A religious group should be able to enjoy the freedom of free thought without becoming a group of “freethinkers. One should expect the best from any church that glorifies the living God, affirms the brotherhood of men, and dares to abolish all pressure of creeds on its members.

A Thought for Consideration from The Urantia Book

Seraphim of the morontia worlds - transitional servants






Seraphim of the morontia worlds - transitional servants

48:6.1 (551.6)Although all orders of angels, from the planetary helpers to the supreme seraphim, serve on the morontia worlds, the transitional servants are charged more exclusively with these activities. These angels belong to the sixth order of seraphim servants, and their service consists in facilitating the transition of material, mortal creatures from temporal life in the flesh to the first stages of morontia existence on the seven dwelling worlds.

48:6.2 (551.7)It should be understood that the morontia life of an ascending mortal really begins on the inhabited worlds at the conception of the soul, at the moment when in the creature-consciousness with moral status comes to inhabit the spirit-Richter. From that moment on, the mortal soul has the potential capacity to function in super-mortal ways, even to be recognized at the higher levels of the morontia worlds in the local universe.

48:6.3 (552.1)However, you will only become aware of the service of the transitional seraphim upon reaching the dwelling worlds, where they work tirelessly to advance their mortal pupils. They are appointed to serve in the following seven divisions:

48:6.4 (552.2)1. Seraphic Evangelists. The moment you come to consciousness on the dwelling worlds, you are classified in the archives of the system as an evolving spirit. True, you are not yet a spirit in reality, but you are no longer a mortal or material being; you have begun the pre-spiritual career and are duly admitted to morontia life.

48:6.5 (552.3)On the dwelling worlds, the seraphic evangelists will help you choose wisely among the optional routes to Edentia, Salvington, Uversa and Havona. If a number of these routes are equally recommendable, they will be presented to you and you will be given permission to choose the one that attracts you the most. These seraphim then make recommendations to the twenty-four counsellors on Jerusem as to the course which will most benefit each ascending soul.

48:6.6 (552.4)You shall not have unlimited freedom in your choice concerning your future course, but you may choose within the limits of what the transitional servants and their superiors in their wisdom determine is most suitable for your future spiritual level. The spirit world is governed on the principle that your free will choice is res- pected, provided the course you choose is not detrimental to yourself or harmful to your companions.

48:6.7 (552.5)These seraphic evangelists devote themselves to proclaiming the gospel of eternal progression, the triumph of attaining perfection. On the dwelling worlds they proclaim the great law that goodness preserves and dominates: no act that is good is ever completely lost. Such an act may be opposed for a long time, but it is never entirely nullified, and has eternal power according to the divinity of the motivation from which it was performed.

48:6.8 (552.6)Even on Urantia, they advise human teachers of truth and righteousness to adhere to the preaching of “the goodness of God, which leads to repentance,” to the proclamation of “the love of God, which drives out all fear. This is exactly how the following truths have been proclaimed on your world:

48:6.9 (552.7)The gods are my keepers; I will not go astray;

48:6.10 (552.8)Side by side they lead me along the clean paths and through the glorious refreshment of eternal life.

48:6.11 (552.9)In this Divine Presence I shall not hunger for food nor thirst for water.

48:6.12 (552.10)Though I descend into the valley of uncertainty or ascend into the worlds of doubt,

48:6.13 (552.11)Though I move in solitude or with my peers,

48:6.14 (552.12)Though I triumph in the corn of light or stumble in the lonely places of the worlds,

48:6.15 (552.13)Your good spirit will serve me, and your glorious angel will comfort me.

48:6.16 (552.14)Though I descend into the depths of darkness and death itself,

48:6.17 (552.15)I will not doubt you nor fear you,

48:6.18 (552.16)For I know that in the fullness of time and the glory of thy name

48:6.19 (552.17)Raise up and make me sit down with you on the pinnacles in the high.

48:6.20 (553.1)This is the story that was whispered to the shepherd boy in the night. He could not remember it word for word, but rendered it as best he could remember it, almost in the words in which it is recorded today.

48:6.21 (553.2)These seraphim are also those who proclaim to the entire system, as well as to the individual ascendants, the gospel of the attainment of perfection. Even now, in the young system Satania, their teachings and plans already include provisions for the future ages, when the dwelling worlds will no longer serve as steps by which one reaches the worlds on high.

48:6.22 (553.3)2. Racial interpreters. The races of mortals are not all alike. It is true that a planetary pattern runs through the physical, mental and spiritual nature and inclinations of the several races of a given world, but there are also distinct racial types, and the offspring of these various human archetypes are characterized by very particular social inclinations. On the worlds in time, the seraphic interpreters of the races promote the efforts of the racial commissioners to harmonize the divergent viewpoints of the various races with each other, and they are also still active on the dwelling worlds, where the same differences often remain to some degree. On a confused planet like Urantia, these magnificent beings have hardly had a fair opportunity to perform their work, but they are the skilled sociologists and wise ethnic advisors of the first heavens.

48:6.23 (553.4)When you allow the statement about “heaven” and the “heaven of heavens” to circulate within you, heaven as most of your prophets imagined it is the first dwelling world of the local system. When the apostle told of being “lifted up into the third heaven,” he was referring to that experience in which his Richter was detached from him during sleep and in this unusual state made a projection into the third of the seven dwelling worlds. Some of your wise men have seen the vision of the greater heaven, “the heaven of heavens,” of which the seven dwelling-world experience was only the first; the second is Jerusem, the third Edentia and her satellites, the fourth Salvington and the teaching worlds surrounding her, the fifth Uversa, the sixth Havona and the seventh, Paradise.

48:6.24 (553.5)3. Seraphim of consciousness planning. These seraphim devote themselves to effectively bringing morontia beings together in groups and organizing the teamwork of these beings on the dwelling worlds. They are the psychologists of the first heaven. This special division of seraphic servants, for the most part, has had previous experience as guardian angels of the children of the age, but for some reason their pupils on the dwelling worlds have not come to personalization, or else they have come to survival through the technique of fusion with Spirit.

48:6.25 (553.6)The seraphim of consciousness planning are tasked with studying the nature, experience and status of the Richter souls en route through the dwelling worlds and facilitating the appointment and advancement of these in groups. But these seraphim do not intrigue, manipulate or otherwise abuse the ignorance or other limitations of students on the dwelling worlds. They are perfectly fair and highly equitable. They respect your newborn morontia will; they regard you as independent beings of will and they seek to encourage you to develop quickly and make rapid progress. With them you are face to face with true friends and understanding counselors, angels who are truly able to help you “see yourself as others see you,” and “know yourself as the angels know you.

48:6.26 (553.7)Even on Urantia these seraphim teach the eternal truth that if your own consciousness does not serve you well, you can exchange it for the consciousness of Jesus of Nazareth, who always serves you well.

48:6.27 (554.1)4. Morontia Councillors. These servants bear this name because they are appointed to teach, guide and counsel the surviving mortals of the worlds where humans arise - souls on their way to the higher academies at the headquarters of the system. These are the teachers of those who seek insight into the experiential unity of diverse levels of life, those who seek to bring about the integration of meanings and the union of values. This is the function of philosophy in mortal life, and of mota on the morontia worlds.

48:6.28 (554.2)Mota is more than a superior philosophy, it relates to philosophy as two eyes to one: it has a stereoscopic effect on meanings and values. Material man sees the universe, as it were, with a single eye - flat. Students on dwelling worlds acquire a cosmic perspective - depth - by superimposing the perceptions of morontia on the perceptions of physical life. And they are largely enabled to truly focus these material and morontial viewpoints through the tireless service of their seraphic counselors, who very patiently teach the dwelling-world students and the morontia continuants. Many teaching counselors of the supreme order of seraphim began their careers as advisors to the newly liberated souls of mortals of the ages.

48:6.29 (554.3)5. Technicians. These are the seraphim who help new ascendants adjust to the new, relatively alien environment of the morontia worlds. Life on the transitional worlds involves real contact with the energies and materials of both the physical level and the morontia level, and to some extent with spiritual realities. Ascendants must acclimate to each new morontia level, and in this they are always greatly assisted by the seraphic technicians. These seraphim act as liaisons to the Morontia Force Supervisors and to the Master Physical Controllers, and they have comprehensive work as instructors of the ascending pilgrims concerning the nature of the energies used on the transitional worlds. They serve as traversers of space in emergencies and perform numerous other regular and special duties.

48:6.30 (554.4)6. Registrar-Teachers. These seraphim are the registrars of operations in the borderland between the spiritual and the physical, of relations between humans and angels, of morontia operations in the lower regions of the universe. They also serve as instructors on the efficient and effective techniques of recording facts. There is a certain artistry in the intelligent collection and coordination of interrelated data, and this art deepens in cooperation with the celestial artists; even the ascending mortals thus find connection with the recording seraphim.

48:6.31 (554.5)The registrars of all seraphic orders devote a certain amount of time to the instruction and training of the morontia continuants. These angels, who are the keepers of the facts of the times, are ideal instructors of all who seek facts. Before you leave Jerusem, the history of Satania and its 619 inhabited worlds will be very well known to you, and this story will be told to you largely by the seraphic registrars.

48:6.32 (554.6)These angels are all links in the chain of registrars that reaches from the lowest to the highest keepers of the facts of time and the truths of eternity. One day they will teach you to seek both truth and facts, and to expand both your soul and your consciousness. Even now thou must learn to water the garden of thy heart as well as to search for the dry ground of knowledge. Outward appearances are without value when lessons are learned. No chick can emerge without the eggshell, and no eggshell is of any value when the chick is hatched. But sometimes error is so great that if it were rectified by revelation, it would be fatal to those slowly emerging truths that are indispensable to overthrow it experientially. When children have their own ideals, do not pry them loose, but let them grow. And as you learn to think like adults, you should also learn to pray like children.

48:6.33 (555.1)The law is life itself and does not consist of the rules according to which one should lead it. Evil is a violation of the law, not a violation of the rules of conduct concerning life, which is the law . Untruth is not a matter of narrative technique, but something deliberately contrived as a distortion of the truth. The creation of new images from old facts, the reformulation of the lives of parents in the lives of children - these are the artistic triumphs of truth. The slightest distortion contrived with untrue intent, the slightest distortion or perversion of that which is principle - that is falsehood. But the fetish of factualized truth, petrified truth, the iron ring of so-called immutable truth, traps man like a blind man in a closed circle of cold facts. One can be technically right regarding facts, and at the same time forever wrong regarding truth.

48:6.34 (555.2)7. Auxiliary Reservists. On the first dwelling world, a large corps of transitional seraphs of all orders is kept in readiness. After the destination servants, these transitional servants are seraphim of the order closest to man, and many of your free hours you will spend with them. Angels take pleasure in service, and when not assigned they often serve as volunteers. The soul of many an ascending mortal is first ignited by the divine fire of will-to-serve, by personal friendship with the voluntary servants who belong to the seraphic reservists.

48:6.35 (555.3)From them you will learn to bring stability and security through pressure, to be faithful and honest, and above all cheerful; to accept challenges without complaining and face difficulties and uncertainties without fear. They will ask you: if you fail, will you rise undaunted to make another attempt? If you succeed, will you always remain balanced - maintain a stabilized, spiritualized attitude - in every effort in the long struggle to break the shackles of material inertia, and achieve the freedom of spirit existence?

48:6.36 (555.4)Like mortals, these angels have many disappointments to their credit, and they will make it clear to you that your most disappointing disappointments have sometimes become your greatest blessings. When a seed is sown, sometimes it must first die - the death of your most ardent hopes - before it can be reborn in order to bring forth the fruits of new life and new opportunities. From them you will also learn to suffer less grief and disappointment, first by making fewer personal plans involving other personalities, and then by accepting your fate when you have faithfully done your duty.

48:6.37 (555.5)You will learn that you weigh down your burdens and reduce the chances of success when you take yourself too seriously. The work of the world of your status - this world or the next - comes before everything else. Very important is the preparatory work for the next, higher world, but nothing is as important as the work of the world where you actually live. But although the work is important, the work itself is not. When you feel important, you lose energy to the wear and tear of the ego's dignity, leaving little energy for the work. It is the feeling of one's own importance that exhausts immature creatures, not the importance of their work; it is the element of the self that exhausts, not the effort of accomplishment. You can do weighty work if you do not develop a sense of your own weightiness; you can do several things as easily as one thing if you leave yourself out of it. Variety gives relaxation; monotony is what tires and exhausts. Day after day then is the same thing - nothing more than life, or the alternative of death.


A Thought for Consideration from The Urantia Book

Friday, December 6, 2024

The Secret of Greatness and the Soul of Goodness





 28:6.20 (317.1)6 and 7. The Secret of Greatness and the Soul of Goodness. The ascending pilgrims having awakened to the import of time, the way is prepared for the realization of the solemnity of trust and for the appreciation of the sanctity of service. While these are the moral elements of greatness, there are also secrets of greatness. When the spiritual tests of greatness are applied, the moral elements are not disregarded, but the quality of unselfishness revealed in disinterested labor for the welfare of one’s earthly fellows, particularly worthy beings in need and in distress, that is the real measure of planetary greatness. And the manifestation of greatness on a world like Urantia is the exhibition of self-control. The great man is not he who “takes a city” or “overthrows a nation,” but rather “he who subdues his own tongue.”

28:6.21 (317.2)Greatness is synonymous with divinity. God is supremely great and good. Greatness and goodness simply cannot be divorced. They are forever made one in God. This truth is literally and strikingly illustrated by the reflective interdependence of the Secret of Greatness and the Soul of Goodness, for neither can function without the other. In reflecting other qualities of divinity, the superuniverse seconaphim can and do act alone, but the reflective estimates of greatness and of goodness appear to be inseparable. Hence, on any world, in any universe, must these reflectors of greatness and of goodness work together, always showing a dual and mutually dependent report of every being upon whom they focalize. Greatness cannot be estimated without knowing the content of goodness, while goodness cannot be portrayed without exhibiting its inherent and divine greatness.

28:6.22 (317.3)The estimate of greatness varies from sphere to sphere. To be great is to be Godlike. And since the quality of greatness is wholly determined by the content of goodness, it follows that, even in your present human estate, if you can through grace become good, you are thereby becoming great. The more steadfastly you behold, and the more persistently you pursue, the concepts of divine goodness, the more certainly will you grow in greatness, in true magnitude of genuine survival character.


A Thought for Consideration from The Urantia Book

Tarrying Time in Galilee


Tarrying Time in Galilee

137:0.1 (1524.1)EARLY on Saturday morning, February 23, a.d. 26, Jesus came down from the hills to rejoin John’s company encamped at Pella. All that day Jesus mingled with the multitude. He ministered to a lad who had injured himself in a fall and journeyed to the near-by village of Pella to deliver the boy safely into the hands of his parents.

1. Choosing the First Four Apostles

137:1.1 (1524.2)During this Sabbath two of John’s leading disciples spent much time with Jesus. Of all John’s followers one named Andrew was the most profoundly impressed with Jesus; he accompanied him on the trip to Pella with the injured boy. On the way back to John’s rendezvous he asked Jesus many questions, and just before reaching their destination, the two paused for a short talk, during which Andrew said: “I have observed you ever since you came to Capernaum, and I believe you are the new Teacher, and though I do not understand all your teaching, I have fully made up my mind to follow you; I would sit at your feet and learn the whole truth about the new kingdom.” And Jesus, with hearty assurance, welcomed Andrew as the first of his apostles, that group of twelve who were to labor with him in the work of establishing the new kingdom of God in the hearts of men.

It takes an incredible amount of time and patience to create this content. If you enjoy the content on this channel, please consider a subscribtion and a donation.The Kingdom of God thrives on giving. A donation is you given something back to the Kingdom , you shall be rewarded greatly for it by The Father. Thank you for your donation,it is much appreciated! Buy Me a Coffee https://widget-aa36068d10864867b11966d001948524.elfsig.ht Thank you for your donation,it is much appreciated! https://www.paypal.com/donate/? https://paypal.me/BarukHabaBashemYahua?country.x=NL&locale.x=nl_NL


Thursday, December 5, 2024

The Urantia Book, Paper-55 - Spheres Light and Life, Part 1, 11-19-2024


The Urantia Book, Paper-55 - Spheres Light and Life, Part 1, 11-19-2024 https://fifthepochalrevelationfellows... https:// fifthepochalrevelationfellowship.com /notes/Paper_55_The_Spheres_of_Light_and_Life.pptx

A Compassionate Friend

 




A compassionate friend

154:6.4 (1721.4)When they arrived at Zebedee's house, Jesus was just in the middle of his farewell address to the disciples. They tried to enter the house, but it was packed. Finally, they found a place on the back porch and had a message for Jesus passed from one person to another, so that it was finally conveyed to him in a whisper by Simon Peter, who interrupted Jesus' speech for this purpose and said, “Behold, your mother and your brothers are outside and are very desirous to speak with you. It did not occur to his mother that these announcements at his farewell were very important to his followers, nor did she know that at any moment his speech could be brought to an end by the arrival of those who came to arrest him. She really thought that after such a long, obvious removal, given that they and and his brothers had been so benevolent as to actually come to him, Jesus would stop speaking and come to them as soon as he got the message through that they were waiting for him.

154:6.5 (1722.1)Once again, his earthly family could not understand his need to attend to his Father's business. And so Mary and his brothers felt deeply aggrieved when, notwithstanding that he interrupted his speech to hear the message, he did not rush out to greet them. They heard his eloquent voice say in a louder tone, “Tell my mother and my brothers that they need not worry about me. The Father who sent me into the world will not forsake me; nor will any harm befall my family. Tell them to take courage and put their trust in the Father of the kingdom. But after all, who is my mother and who are my brothers? And extending his hands to all his disciples who were gathered in the room, he said, “I have no mother; I have no brothers. See my mother and see my brothers! For everyone who does the will of my Father in heaven is my mother, my brother, and my sister.'

154:6.6 (1722.2)And when Mary heard these words, she fainted in the arms of Judas. They carried her out into the garden to revive her while Jesus spoke the closing words of his farewell message. Then he would have come out to speak to his mother and brothers, but a courier arrived in haste from Tiberias with news that the court officers of the Sanhedrin were on their way with a warrant to arrest Jesus and take him to Jerusalem. Andrew took this message and interrupted Jesus to tell him this.

154:6.7 (1722.3)Andrew had forgotten that David had set up about twenty-five sentries around Zebedee's house and that no one could ambush them by surprise; so he asked Jesus what should be done. The Master stood there silently, while his mother who had heard the words, “I have no mother,” recovered from the shock in the garden. Just at this moment, a woman in the room stood up and exclaimed: “Blessed is the womb that bore thee, and blessed are the breasts that suckled thee. Jesus interrupted his conversation with Andrew for a moment, turned aside and answered this woman, saying, “Nay, rather, blessed is the one who hears the word of God and dares to obey it.

154:6.8 (1722.4)Mary and Jesus' brothers thought that Jesus did not understand them, that he had lost interest in them, little realizing that it was they who did not understand Jesus. Jesus fully realized how difficult it is for people to break with their past. He knew how people allow themselves to be influenced by the eloquence of the preacher, and how conscience responds when emotionally appealed to, just as consciousness responds to logic and reason, but he also knew how much harder it is to convince people to reject the past.

154:6.9 (1722.5)It is forever true that all who think they are misunderstood or unappreciated have in Jesus a compassionate friend and an understanding counselor. He had warned his apostles that a man's enemies can sometimes be found in his own household, but he hardly realized that this prediction would become quite applicable to his own experience. Jesus did not abandon his earthly family to do his Father's work - they abandoned him. Later, after the Master's death and resurrection, when James became connected to the early Christian movement, he suffered immeasurably as a result of not wanting to be a part of this earlier dealings with Jesus and his disciples.

154:6.10 (1723.1)In going through these events, Jesus chose to be guided by the limited knowledge of his human consciousness. He wanted to undergo this experience purely as a human being, together with his companions. And Jesus, with his human consciousness, intended to see his family before he left. He did not want to stop in the middle of his speech and thereby make a public matter of their first meeting after such a long separation. He had intended to end his speech and then have a conversation with them before he left, but this plan was foiled by the confluence of circumstances that occurred immediately afterwards.

154:6.11 (1723.2)The haste of their flight was increased by the arrival of a group of David's couriers at the back entrance of Zebedee's house. These men caused such a commotion that the apostles became afraid that these new arrivals were coming to arrest them, and for fear of being captured instantly they rushed out the front door to the waiting boat. And this is the explanation for Jesus' inability to meet his family, who were waiting for him on the back porch.

154:6.12 (1723.3)To David Zebedee, however, as he got into the boat on this hasty flight, he said, “Tell my mother and my brothers that I appreciate their coming and that I had the intention of meeting them. Press them to take no offence at me, but rather to seek knowledge of the will of God and grace and courage to do that will.


A Thought for Consideration from The Urantia Book

John The Baptist


John the Baptist

135:0.1 (1496.1)JOHN the Baptist was born March 25, 7 b.c., in accordance with the promise that Gabriel made to Elizabeth in June of the previous year. For five months Elizabeth kept secret Gabriel’s visitation; and when she told her husband, Zacharias, he was greatly troubled and fully believed her narrative only after he had an unusual dream about six weeks before the birth of John. Excepting the visit of Gabriel to Elizabeth and the dream of Zacharias, there was nothing unusual or supernatural connected with the birth of John the Baptist.

135:0.2 (1496.2)On the eighth day John was circumcised according to the Jewish custom. He grew up as an ordinary child, day by day and year by year, in the small village known in those days as the City of Judah, about four miles west of Jerusalem.

135:0.3 (1496.3)The most eventful occurrence in John’s early childhood was the visit, in company with his parents, to Jesus and the Nazareth family. This visit occurred in the month of June, 1 b.c., when he was a little over six years of age.

135:0.4 (1496.4)After their return from Nazareth John’s parents began the systematic education of the lad. There was no synagogue school in this little village; however, as he was a priest, Zacharias was fairly well educated, and Elizabeth was far better educated than the average Judean woman; she was also of the priesthood, being a descendant of the “daughters of Aaron.” Since John was an only child, they spent a great deal of time on his mental and spiritual training. Zacharias had only short periods of service at the temple in Jerusalem so that he devoted much of his time to teaching his son.

135:0.5 (1496.5)Zacharias and Elizabeth had a small farm on which they raised sheep. They hardly made a living on this land, but Zacharias received a regular allowance from the temple funds dedicated to the priesthood.


Thank you for your donation,it is much appreciated! Buy Me a Coffee https://widget-aa36068d10864867b11966d001948524.elfsig.ht Thank you for your donation,it is much appreciated! https://www.paypal.com/donate/? https://paypal.me/BarukHabaBashemYahua?country.x=NL&locale.x=nl_NL


Kingdom of Death P 4 The Conclusion

                                                https://youtube.com/live/59Qt_5k9REo?feature=share