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"Christian Bible and The Urantia Book have the same Gospel of Jesus !"
Part 32
The Urantia Book Important Christian Bible Verses Confirmed and Amplified by the Fifth Epochal Revelation of Truth: The Urantia Book, public domain, given to our world circa A.D.1934-1935. Both have the actual Gospel of Jesus Christ. The Bible in part, and The Urantia Book in greater detail. This Study will compare related selections. Here is a powerfully moving, transforming, Supernal Revelation of Jesus Christ’s Saving Message ! Bible Section 4 Our Salvation and Eternal Life with and in God and in Jesus here in Spirit Bible verses 57 - 193 of 500. Bible 135. For the SON OF MAN (JESUS CHRIST) IS COME TO SEEK AND TO SAVE THOSE (HUMANS) WHO ARE LOST !!! Luke 19:10 Urantia Book Paper 157 - At Caesarea-Philippi 6. The Next Afternoon [Paper:section.paragraph (page.para)] 157:6.9 (1750.3) [Jesus:] “And mark well my words: I have not come to call the righteous, but sinners. The Son of Man came not to be ministered to, but to minister and to bestow his life as the gift for all. I declare to you that I have come to seek and to save those who are lost" Paper 159 - The Decapolis Tour 5. The Positive Nature of Jesus’ Religion Paper 169 - Last Teaching at Pella 1. Parable of the Lost Son 169:1.1 (1850.8)On Thursday afternoon Jesus talked to the multitude about the “Grace of Salvation.” In the course of this sermon he retold the story of the lost sheep and the lost coin and then added his favorite parable of the prodigal son. Said Jesus: 169:1.2 (1850.9)“You have been admonished by the prophets from Samuel to John that you should seek for God—search for truth. Always have they said, ‘Seek the Lord while he may be found.’ And all such teaching should be taken to heart. But I have come to show you that, while you are seeking to find God, God is likewise seeking to find you. Many times have I told you the story of the good shepherd who left the ninety and nine sheep in the fold while he went forth searching for the one that was lost, and how, when he had found the straying sheep, he laid it over his shoulder and tenderly carried it back to the fold. And when the lost sheep had been restored to the fold, you remember that the good shepherd called in his friends and bade them rejoice with him over the finding of the sheep that had been lost. Again I say there is more joy in heaven over one sinner who repents than over the ninety and nine just persons who need no repentance. The fact that souls are lost only increases the interest of the heavenly Father. I have come to this world to do my Father’s bidding, and it has truly been said of the Son of Man that he is a friend of publicans and sinners. 169:1.3 (1851.1)“You have been taught that divine acceptance comes after your repentance and as a result of all your works of sacrifice and penitence, but I assure you that the Father accepts you even before you have repented and sends the Son and his associates to find you and bring you, with rejoicing, back to the fold, the kingdom of sonship and spiritual progress. You are all like sheep which have gone astray, and I have come to seek and to save those who are lost. 169:1.4 (1851.2)“And you should also remember the story of the woman who, having had ten pieces of silver made into a necklace of adornment, lost one piece, and how she lit the lamp and diligently swept the house and kept up the search until she found the lost piece of silver. And as soon as she found the coin that was lost, she called together her friends and neighbors, saying, ‘Rejoice with me, for I have found the piece that was lost.’ So again I say, there is always joy in the presence of the angels of heaven over one sinner who repents and returns to the Father’s fold. And I tell you this story to impress upon you that the Father and his Son go forth to search for those who are lost, and in this search we employ all influences capable of rendering assistance in our diligent efforts to find those who are lost, those who stand in need of salvation. And so, while the Son of Man goes out in the wilderness to seek for the sheep gone astray, he also searches for the coin which is lost in the house. The sheep wanders away, unintentionally; the coin is covered by the dust of time and obscured by the accumulation of the things of men. 169:1.5 (1851.3)“And now I would like to tell you the story of a thoughtless son of a well-to-do farmer who deliberately left his father’s house and went off into a foreign land, where he fell into much tribulation. You recall that the sheep strayed away without intention, but this youth left his home with premeditation. It was like this: 169:1.6 (1851.4)“A certain man had two sons; one, the younger, was lighthearted and carefree, always seeking for a good time and shirking responsibility, while his older brother was serious, sober, hard-working, and willing to bear responsibility. Now these two brothers did not get along well together; they were always quarreling and bickering. The younger lad was cheerful and vivacious, but indolent and unreliable; the older son was steady and industrious, at the same time self-centered, surly, and conceited. The younger son enjoyed play but shunned work; the older devoted himself to work but seldom played. This association became so disagreeable that the younger son came to his father and said: ‘Father, give me the third portion of your possessions which would fall to me and allow me to go out into the world to seek my own fortune.’ And when the father heard this request, knowing how unhappy the young man was at home and with his older brother, he divided his property, giving the youth his share. 169:1.7 (1851.5)“Within a few weeks the young man gathered together all his funds and set out upon a journey to a far country, and finding nothing profitable to do which was also pleasurable, he soon wasted all his inheritance in riotous living. And when he had spent all, there arose a prolonged famine in that country, and he found himself in want. And so, when he suffered hunger and his distress was great, he found employment with one of the citizens of that country, who sent him into the fields to feed swine. And the young man would fain have filled himself with the husks which the swine ate, but no one would give him anything. 169:1.8 (1852.1)“One day, when he was very hungry, he came to himself and said: ‘How many hired servants of my father have bread enough and to spare while I perish with hunger, feeding swine off here in a foreign country! I will arise and go to my father, and I will say to him: Father, I have sinned against heaven and against you. I am no more worthy to be called your son; only be willing to make me one of your hired servants.’ And when the young man had reached this decision, he arose and started out for his father’s house. 169:1.9 (1852.2)“Now this father had grieved much for his son; he had missed the cheerful, though thoughtless, lad. This father loved this son and was always on the lookout for his return, so that on the day he approached his home, even while he was yet afar off, the father saw him and, being moved with loving compassion, ran out to meet him, and with affectionate greeting he embraced and kissed him. And after they had thus met, the son looked up into his father’s tearful face and said: ‘Father, I have sinned against heaven and in your sight; I am no more worthy to be called a son’—but the lad did not find opportunity to complete his confession because the overjoyed father said to the servants who had by this time come running up: ‘Bring quickly his best robe, the one I have saved, and put it on him and put the son’s ring on his hand and fetch sandals for his feet.’ 169:1.10 (1852.3)“And then, after the happy father had led the footsore and weary lad into the house, he called to his servants: ‘Bring on the fatted calf and kill it, and let us eat and make merry, for this my son was dead and is alive again; he was lost and is found.’ And they all gathered about the father to rejoice with him over the restoration of his son. 169:1.11 (1852.4)“About this time, while they were celebrating, the elder son came in from his day’s work in the field, and as he drew near the house, he heard the music and the dancing. And when he came up to the back door, he called out one of the servants and inquired as to the meaning of all this festivity. And then said the servant: ‘Your long-lost brother has come home, and your father has killed the fatted calf to rejoice over his son’s safe return. Come in that you also may greet your brother and receive him back into your father’s house.’ 169:1.12 (1852.5)“But when the older brother heard this, he was so hurt and angry he would not go into the house. When his father heard of his resentment of the welcome of his younger brother, he went out to entreat him. But the older son would not yield to his father’s persuasion. He answered his father, saying: ‘Here these many years have I served you, never transgressing the least of your commands, and yet you never gave me even a kid that I might make merry with my friends. I have remained here to care for you all these years, and you never made rejoicing over my faithful service, but when this your son returns, having squandered your substance with harlots, you make haste to kill the fatted calf and make merry over him.’ 169:1.13 (1852.6)“Since this father truly loved both of his sons, he tried to reason with this older one: ‘But, my son, you have all the while been with me, and all this which I have is yours. You could have had a kid at any time you had made friends to share your merriment. But it is only proper that you should now join with me in being glad and merry because of your brother’s return. Think of it, my son, your brother was lost and is found; he has returned alive to us!’” 169:1.14 (1853.1)This was one of the most touching and effective of all the parables which Jesus ever presented to impress upon his hearers the Father’s willingness to receive all who seek entrance into the kingdom of heaven. 169:1.15 (1853.2)Jesus was very partial to telling these three stories at the same time. He presented the story of the lost sheep to show that, when men unintentionally stray away from the path of life, the Father is mindful of such lost ones and goes out, with his Sons, the true shepherds of the flock, to seek the lost sheep. He then would recite the story of the coin lost in the house to illustrate how thorough is the divine searching for all who are confused, confounded, or otherwise spiritually blinded by the material cares and accumulations of life. And then he would launch forth into the telling of this parable of the lost son, the reception of the returning prodigal, to show how complete is the restoration of the lost son into his Father’s house and heart. 169:1.16 (1853.3)Many, many times during his years of teaching, Jesus told and retold this story of the prodigal son. This parable and the story of the good Samaritan were his favorite means of teaching the love of the Father and the neighborliness of man. Paper 190 Morontia [higher soul form] Appearances of Jesus 5. The Walk with Two Brothers [on the road to Emmaus] 190:5.4 (2035.1)As they walked along, Jesus said to them: “How slow you are to comprehend the truth! When you tell me that it is about the teachings and work of this man that you have your discussions, then may I enlighten you since I am more than familiar with these teachings. Do you not remember that this Jesus always taught that his kingdom was not of this world, and that all men, being the sons of God, should find liberty and freedom in the spiritual joy of the fellowship of the brotherhood of loving service in this new kingdom of the truth of the heavenly Father’s love? Do you not recall how this Son of Man proclaimed the salvation of God for all men, ministering to the sick and afflicted and setting free those who were bound by fear and enslaved by evil? Do you not know that this man of Nazareth told his disciples that he must go to Jerusalem, be delivered up to his enemies, who would put him to death, and that he would arise on the third day? Have you not been told all this? And have you never read in the Scriptures concerning this day of salvation for Jew and gentile, where it says that in him shall all the families of the earth be blessed; that he will hear the cry of the needy and save the souls of the poor who seek him; that all nations shall call him blessed? That such a Deliverer shall be as the shadow of a great rock in a weary land. That he will feed the flock like a true shepherd, gathering the lambs in his arms and tenderly carrying them in his bosom. That he will open the eyes of the spiritually blind and bring the prisoners of despair out into full liberty and light; that all who sit in darkness shall see the great light of eternal salvation. That he will bind up the brokenhearted, proclaim liberty to the captives of sin, and open up the prison to those who are enslaved by fear and bound by evil. That he will comfort those who mourn and bestow upon them the joy of salvation in the place of sorrow and heaviness. That he shall be the desire of all nations and the everlasting joy of those who seek righteousness. That this Son of truth and righteousness shall rise upon the world with healing light and saving power; even that he will save his people from their sins; that he will really seek and save those who are lost. That he will not destroy the weak but minister salvation to all who hunger and thirst for righteousness. That those who believe in him shall have eternal life. That he will pour out his spirit upon all flesh, and that this Spirit of Truth shall be in each believer a well of water, springing up into everlasting life. Did you not understand how great was the gospel of the kingdom which this man delivered to you? Do you not perceive how great a salvation has come upon you?” Bible 136. Thus says the LORD: FEAR NOT ! (FOR I HAVE SAVED YOU) I have called you by your Name (your Spirit Name to be revealed later) YOU ARE MINE. Isa 43:1 Urantia Book Paper 97 - Evolution of the God Concept Among the Hebrews 7. The Second Isaiah [Important, all presented here] 97:7.1 (1068.1)The destruction of the Hebrew nation and their captivity in Mesopotamia would have proved of great benefit to their expanding theology had it not been for the determined action of their priesthood. Their nation had fallen before the armies of Babylon, and their nationalistic Yahweh had suffered from the international preachments of the spiritual leaders. It was resentment of the loss of their national god that led the Jewish priests to go to such lengths in the invention of fables and the multiplication of miraculous appearing events in Hebrew history in an effort to restore the Jews as the chosen people of even the new and expanded idea of an internationalized God of all nations. 97:7.2 (1068.2)During the captivity the Jews were much influenced by Babylonian traditions and legends, although it should be noted that they unfailingly improved the moral tone and spiritual significance of the Chaldean stories which they adopted, notwithstanding that they invariably distorted these legends to reflect honor and glory upon the ancestry and history of Israel. 97:7.3 (1068.3)These Hebrew priests and scribes had a single idea in their minds, and that was the rehabilitation of the Jewish nation, the glorification of Hebrew traditions, and the exaltation of their racial history. If there is resentment of the fact that these priests have fastened their erroneous ideas upon such a large part of the Occidental world, it should be remembered that they did not intentionally do this; they did not claim to be writing by inspiration; they made no profession to be writing a sacred book. They were merely preparing a textbook designed to bolster up the dwindling courage of their fellows in captivity. They were definitely aiming at improving the national spirit and morale of their compatriots. It remained for later-day men to assemble these and other writings into a guide book of supposedly infallible teachings. 97:7.4 (1068.4)The Jewish priesthood made liberal use of these writings subsequent to the captivity, but they were greatly hindered in their influence over their fellow captives by the presence of a young and indomitable prophet, Isaiah the second, who was a full convert to the elder Isaiah’s God of justice, love, righteousness, and mercy. He also believed with Jeremiah that Yahweh had become the God of all nations. He preached these theories of the nature of God with such telling effect that he made converts equally among the Jews and their captors. And this young preacher left on record his teachings, which the hostile and unforgiving priests sought to divorce from all association with him, although sheer respect for their beauty and grandeur led to their incorporation among the writings of the earlier Isaiah. And thus may be found the writings of this second Isaiah in the book of that name, embracing chapters forty to fifty-five inclusive. 97:7.5 (1068.5)No prophet or religious teacher from Machiventa to the time of Jesus attained the high concept of God that Isaiah the second proclaimed during these days of the captivity. It was no small, anthropomorphic, man-made God that this spiritual leader proclaimed. “Behold he takes up the isles as a very little thing.” “And as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts higher than your thoughts.” 97:7.6 (1069.1)At last Machiventa Melchizedek beheld human teachers proclaiming a real God to mortal man. Like Isaiah the first, this leader preached a God of universal creation and upholding. “I have made the earth and put man upon it. I have created it not in vain; I formed it to be inhabited.” “I am the first and the last; there is no God beside me.” Speaking for the Lord God of Israel, this new prophet said: “The heavens may vanish and the earth wax old, but my righteousness shall endure forever and my salvation from generation to generation.” “Fear you not, for I am with you; be not dismayed, for I am your God.” “There is no God beside me—a just God and a Savior.” 97:7.7 (1069.2)And it comforted the Jewish captives, as it has thousands upon thousands ever since, to hear such words as: “Thus says the Lord, ‘I have created you, I have redeemed you, I have called you by your name; you are mine.’” “When you pass through the waters, I will be with you since you are precious in my sight.” “Can a woman forget her suckling child that she should not have compassion on her son? Yes, she may forget, yet will I not forget my children, for behold I have graven them upon the palms of my hands; I have even covered them with the shadow of my hands.” “Let the wicked forsake his ways and the unrighteous man his thoughts, and let him return to the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.” 97:7.8 (1069.3)Listen again to the gospel of this new revelation of the God of Salem: “He shall feed his flock like a shepherd; he shall gather the lambs in his arms and carry them in his bosom. He gives power to the faint, and to those who have no might he increases strength. Those who wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint.” 97:7.9 (1069.4)This Isaiah conducted a far-flung propaganda of the gospel of the enlarging concept of a supreme Yahweh. He vied with Moses in the eloquence with which he portrayed the Lord God of Israel as the Universal Creator. He was poetic in his portrayal of the infinite attributes of the Universal Father. No more beautiful pronouncements about the heavenly Father have ever been made. Like the Psalms, the writings of Isaiah are among the most sublime and true presentations of the spiritual concept of God ever to greet the ears of mortal man prior to the arrival of Michael on Urantia. Listen to his portrayal of Deity: “I am the high and lofty one who inhabits eternity.” “I am the first and the last, and beside me there is no other God.” “And the Lord’s hand is not shortened that it cannot save, neither his ear heavy that it cannot hear.” And it was a new doctrine in Jewry when this benign but commanding prophet persisted in the preachment of divine constancy, God’s faithfulness. He declared that “God would not forget, would not forsake.” 97:7.10 (1069.5)This daring teacher proclaimed that man was very closely related to God, saying: “Every one who is called by my name I have created for my glory, and they shall show forth my praise. I, even I, am he who blots out their transgressions for my own sake, and I will not remember their sins.” 97:7.11 (1069.6)Hear this great Hebrew demolish the concept of a national God while in glory he proclaims the divinity of the Universal Father, of whom he says, “The heavens are my throne, and the earth is my footstool.” And Isaiah’s God was none the less holy, majestic, just, and unsearchable. The concept of the angry, vengeful, and jealous Yahweh of the desert Bedouins has almost vanished. A new concept of the supreme and universal Yahweh has appeared in the mind of mortal man, never to be lost to human view. The realization of divine justice has begun the destruction of primitive magic and biologic fear. At last, man is introduced to a universe of law and order and to a universal God of dependable and final attributes. 97:7.12 (1070.1)And this preacher of a supernal God never ceased to proclaim this God of love. “I dwell in the high and holy place, also with him who is of a contrite and humble spirit.” And still further words of comfort did this great teacher speak to his contemporaries: “And the Lord will guide you continually and satisfy your soul. You shall be like a watered garden and like a spring whose waters fail not. And if the enemy shall come in like a flood, the spirit of the Lord will lift up a defense against him.” And once again did the fear-destroying gospel of Melchizedek and the trust-breeding religion of Salem shine forth for the blessing of mankind. 97:7.13 (1070.2)The farseeing and courageous Isaiah effectively eclipsed the nationalistic Yahweh by his sublime portraiture of the majesty and universal omnipotence of the supreme Yahweh, God of love, ruler of the universe, and affectionate Father of all mankind. Ever since those eventful days the highest God concept in the Occident has embraced universal justice, divine mercy, and eternal righteousness. In superb language and with matchless grace this great teacher portrayed the all-powerful Creator as the all-loving Father. 97:7.14 (1070.3)This prophet of the captivity preached to his people and to those of many nations as they listened by the river in Babylon. And this second Isaiah did much to counteract the many wrong and racially egoistic concepts of the mission of the promised Messiah. But in this effort he was not wholly successful. Had the priests not dedicated themselves to the work of building up a misconceived nationalism, the teachings of the two Isaiahs would have prepared the way for the recognition and reception of the promised Messiah. Bible 137. STAND FAST ! BECAUSE JESUS (CHRIST) HAS FREED US INTO SPIRITUAL LIBERTY to not become entangled in slavery to dead religious doctrines ; ALL WE NEED IS FAITH IN JESUS working through (GOD’S) LOVE to make us NEW. Gal 5:1 & 5:6 Urantia Book Paper 120 - The Bestowal of Michael on Urantia 1. The Seventh Bestowal Commission [Immanuel to Christ Michael] 120:1.1 (1325.3)“My Creator brother, I am about to witness your seventh and final universe bestowal. Most faithfully and perfectly have you executed the six previous commissions, and I entertain no thought but that you will be equally triumphant on this, your terminal sovereignty bestowal. Heretofore you have appeared on your bestowal spheres as a fully developed being of the order of your choosing. Now you are about to appear upon Urantia, the disordered and disturbed planet of your choice, not as a fully developed mortal, but as a helpless babe. This, my comrade, will be a new and untried experience for you. You are about to pay the full price of bestowal and to experience the complete enlightenment of the incarnation of a Creator in the likeness of a creature. . . . 2. The Bestowal Limitations 120:2.1 (1327.1)“1. In accordance with the usages and in conformity with the technique of Sonarington—in compliance with the mandates of the Eternal Son of Paradise—I have provided in every way for your immediate entrance upon this mortal bestowal in harmony with the plans formulated by you and placed in my keeping by Gabriel. You will grow up on Urantia as a child of the realm, complete your human education—all the while subject to the will of your Paradise Father—live your life on Urantia as you have determined, terminate your planetary sojourn, and prepare for ascension to your Father to receive from him the supreme sovereignty of your universe. 120:2.2 (1327.2)“2. Apart from your earth mission and your universe revelation, but incidental to both, I counsel that you assume, after you are sufficiently self-conscious of your divine identity, the additional task of technically terminating the Lucifer rebellion in the system of Satania, and that you do all this as the Son of Man; thus, as a mortal creature of the realm, in weakness made powerful by faith-submission to the will of your Father, I suggest that you graciously achieve all you have repeatedly declined arbitrarily to accomplish by power and might when you were so endowed at the time of the inception of this sinful and unjustified rebellion. I would regard it as a fitting climax of your mortal bestowal if you should return to us as the Son of Man, Planetary Prince of Urantia, as well as the Son of God, supreme sovereign of your universe. As a mortal man, the lowest type of intelligent creature in Nebadon, meet and adjudicate the blasphemous pretensions of Caligastia and Lucifer and, in your assumed humble estate, forever end the shameful misrepresentations of these fallen children of light. Having steadfastly declined to discredit these rebels through the exercise of your creator prerogatives, now it would be fitting that you should, in the likeness of the lowest creatures of your creation, wrest dominion from the hands of these fallen Sons; and so would your whole local universe in all fairness clearly and forever recognize the justice of your doing in the role of mortal flesh those things which mercy admonished you not to do by the power of arbitrary authority. And having thus by your bestowal established the possibility of the sovereignty of the Supreme in Nebadon, you will in effect have brought to a close the unadjudicated affairs of all preceding insurrections, notwithstanding the greater or lesser time lag involved in the realization of this achievement. By this act the pending dissensions of your universe will be in substance liquidated. And with the subsequent endowment of supreme sovereignty over your universe, similar challenges to your authority can never recur in any part of your great personal creation. 120:2.3 (1327.3)“3. When you have succeeded in terminating the Urantia secession, as you undoubtedly will, I counsel you to accept from Gabriel the conference of the title of ‘Planetary Prince of Urantia’ as the eternal recognition by your universe of your final bestowal experience; and that you further do any and all things, consistent with the purport of your bestowal, to atone for the sorrow and confusion brought upon Urantia by the Caligastia betrayal and the subsequent Adamic default. 120:2.4 (1328.1)“4. In accordance with your request, Gabriel and all concerned will co-operate with you in the expressed desire to end your Urantia bestowal with the pronouncement of a dispensational judgment of the realm, accompanied by the termination of an age, the resurrection of the sleeping mortal survivors, and the establishment of the dispensation of the bestowed Spirit of Truth. 120:2.5 (1328.2)“5. As concerns the planet of your bestowal and the immediate generation of men living thereon at the time of your mortal sojourn, I counsel you to function largely in the role of a teacher. Give attention, first, to the liberation and inspiration of man’s spiritual nature. Next, illuminate the darkened human intellect, heal the souls of men, and emancipate their minds from age-old fears. And then, in accordance with your mortal wisdom, minister to the physical well-being and material comfort of your brothers in the flesh. Live the ideal religious life for the inspiration and edification of all your universe. 120:2.6 (1328.3)“6. On the planet of your bestowal, set rebellion-segregated man spiritually free. On Urantia, make a further contribution to the sovereignty of the Supreme, thus extending the establishment of this sovereignty throughout the broad domains of your personal creation. In this, your material bestowal in the likeness of the flesh, you are about to experience the final enlightenment of a time-space Creator, the dual experience of working within the nature of man with the will of your Paradise Father. In your temporal life the will of the finite creature and the will of the infinite Creator are to become as one, even as they are also uniting in the evolving Deity of the Supreme Being. Pour out upon the planet of your bestowal the Spirit of Truth and thus make all normal mortals on that isolated sphere immediately and fully accessible to the ministry of the segregated presence of our Paradise Father, the Thought Adjusters of the realms. 120:2.7 (1328.4)“7. In all that you may perform on the world of your bestowal, bear constantly in mind that you are living a life for the instruction and edification of all your universe. You are bestowing this life of mortal incarnation upon Urantia, but you are to live such a life for the spiritual inspiration of every human and superhuman intelligence that has lived, now exists, or may yet live on every inhabited world which has formed, now forms, or may yet form a part of the vast galaxy of your administrative domain. Your earth life in the likeness of mortal flesh shall not be so lived as to constitute an example for the mortals of Urantia in the days of your earthly sojourn nor for any subsequent generation of human beings on Urantia or on any other world. Rather shall your life in the flesh on Urantia be the inspiration for all lives upon all Nebadon worlds throughout all generations in the ages to come. 120:2.8 (1328.5)“8. Your great mission to be realized and experienced in the mortal incarnation is embraced in your decision to live a life wholeheartedly motivated to do the will of your Paradise Father, thus to reveal God, your Father, in the flesh and especially to the creatures of the flesh. At the same time you will also interpret, with a new enhancement, our Father, to the supermortal beings of all Nebadon. Equally with this ministry of new revelation and augmented interpretation of the Paradise Father to the human and the superhuman type of mind, you will also so function as to make a new revelation of man to God. Exhibit in your one short life in the flesh, as it has never before been seen in all Nebadon, the transcendent possibilities attainable by a God-knowing human during the short career of mortal existence, and make a new and illuminating interpretation of man and the vicissitudes of his planetary life to all the superhuman intelligences of all Nebadon, and for all time. You are to go down to Urantia in the likeness of mortal flesh, and living as a man in your day and generation, you will so function as to show your entire universe the ideal of perfected technique in the supreme engagement of the affairs of your vast creation: The achievement of God seeking man and finding him and the phenomenon of man seeking God and finding him; and doing all of this to mutual satisfaction and doing it during one short lifetime in the flesh. 120:2.9 (1329.1)“9. I caution you ever to bear in mind that, while in fact you are to become an ordinary human of the realm, in potential you will remain a Creator Son of the Paradise Father. Throughout this incarnation, although you will live and act as a Son of Man, the creative attributes of your personal divinity will follow you from Salvington to Urantia. It will ever be within your power-of-will to terminate the incarnation at any moment subsequent to the arrival of your Thought Adjuster. Prior to the arrival and reception of the Adjuster I will vouch for your personality integrity. But subsequent to the arrival of your Adjuster and concomitant with your progressive recognition of the nature and import of your bestowal mission, you should refrain from the formulation of any superhuman will-to-attainment, achievement, or power in view of the fact that your creator prerogatives will remain associated with your mortal personality because of the inseparability of these attributes from your personal presence. But no superhuman repercussions will attend your earthly career apart from the will of the Paradise Father unless you should, by an act of conscious and deliberate will, make an undivided decision which would terminate in whole-personality choice. NOTE: The next Topical Study # 148, Part 33, will be posted here Friday, Sept. 20, 2024 Spiritual High-Lights of Jesus Christ Spiritual High-Lights of the Fifth Epochal Revelation FIFTH EPOCHAL REVELATION (full text and my added comments)
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