Teacher-Brother Dave's initial comments: I am presenting some of my Topical Studies from the fully public domain, 2097 page, Fifth Epochal Revelation of Truth and with my added comments. The Revealed text is free of copyright, so you may freely share individually these supernal quotes with your friends and relatives. But my order of selections, font types for emphasis and my added comments are Copyright 2018 by Dave@PureChristians.org All Rights Reserved. Contact me first about using the whole Study or group of Studies.
[My added comments of explanation below are in these square brackets]
Topical Study 107 "ONE - Unity”
Compiled Sept. 02, 2019 by Dave@PureChristians.org
[Part 17]
PAPER 146. First Preaching Tour of Galilee
2. At Jotapata
[PAPER:Section.Paragraph (page, full paragraph number on that page) numbers]
146:2.12 (1640.1) 11. Many resort to prayer only when in trouble. Such a practice is thoughtless and misleading. True, you do well to pray when harassed, but you should also be mindful to speak as a son to your Father even when all goes well with your soul. Let your real petitions always be in secret. Do not let men hear your personal prayers. Prayers of thanksgiving are appropriate for groups of worshipers, but the prayer of the soul is a personal matter. There is but one form of prayer which is appropriate for all God’s children, and that is: “Nevertheless, your will be done.” [Our Spirit Father God's perfect will indwells us and guides us toward eventual Spirit perfection over a very long time.]
146:2.14 (1640.3) 13. Jesus taught that the prayer for divine guidance over the pathway of earthly life was next in importance to the petition for a knowledge of the Father’s will. In reality this means a prayer for divine wisdom. Jesus never taught that human knowledge and special skill could be gained by prayer. But he did teach that prayer is a factor in the enlargement of one’s capacity to receive the presence of the divine spirit. When Jesus taught his associates to pray in the spirit and in truth, he explained that he referred to praying sincerely and in accordance with one’s enlightenment, to praying wholeheartedly and intelligently, earnestly and steadfastly. [We pray to learn God's will and to better do the fruits of the Spirit; we should not attempt to change God's will.]
146:2.17 (1641.1) 16. Jesus taught his followers that, when they had made their prayers to the Father, they should remain for a time in silent receptivity to afford the indwelling spirit the better opportunity to speak to the listening soul. The spirit of the Father speaks best to man when the human mind is in an attitude of true worship. We worship God by the aid of the Father’s indwelling spirit and by the illumination of the human mind through the ministry of truth. Worship, taught Jesus, makes one increasingly like the being who is worshiped. Worship is a transforming experience whereby the finite gradually approaches and ultimately attains the presence of the Infinite. [Prayer and worship make each of us more Godlike in our daily activities.]
3. The Stop at Ramah
146:3.6 (1642.2) [Jesus:] “While you cannot observe the divine spirit at work in your minds, there is a practical method of discovering the degree to which you have yielded the control of your soul powers to the teaching and guidance of this indwelling spirit of the heavenly Father, and that is the degree of your love for your fellow men. This spirit of the Father partakes of the love of the Father, and as it dominates man, it unfailingly leads in the directions of divine worship and loving regard for one’s fellows. At first you believe that you are sons of God because my teaching has made you more conscious of the inner leadings of our Father’s indwelling presence; but presently the Spirit of Truth shall be poured out upon all flesh, and it will live among men and teach all men, even as I now live among you and speak to you the words of truth. And this Spirit of Truth, speaking for the spiritual endowments of your souls, will help you to know that you are the sons of God. It will unfailingly bear witness with the Father’s indwelling presence, your spirit, then dwelling in all men as it now dwells in some, telling you that you are in reality the sons of God."
PAPER 148. Training Evangelists at Bethsaida
4. Evil, Sin, and Iniquity
148:4.10 (1661.1) [Jesus:] “Thomas, have you not read about this in the Scriptures, where it is written: ‘You are the children of the Lord your God.’ ‘I will be his Father and he shall be my son.’ ‘I have chosen him to be my son — I will be his Father.’ ‘Bring my sons from far and my daughters from the ends of the earth; even every one who is called by my name, for I have created them for my glory.’ ‘You are the sons of the living God.’ ‘They who have the spirit of God are indeed the sons of God.’ While there is a material part of the human father in the natural child, there is a spiritual part of the heavenly Father in every faith son of the kingdom.”
PAPER 149. The Second Preaching Tour
1. The Widespread Fame of Jesus
149:1.7 (1669.6) 3. Along with the faith of the creature and the life of the Creator it should also be noted that this God-man was the personified expression of the Father’s will. If, in the contact of the human need and the divine power to meet it, the Father did not will otherwise, the two became one, and the healing occurred unconsciously to the human Jesus but was immediately recognized by his divine nature. The explanation, then, of many of these cases of healing must be found in a great law which has long been known to us, namely, What the Creator Son desires and the eternal Father wills IS.
2. Attitude of the People
149:2.9 (1671.4) In one generation Jesus lifted women out of the disrespectful oblivion and the slavish drudgery of the ages. And it is the one shameful thing about the religion that presumed to take Jesus’ name that it lacked the moral courage to follow this noble example in its subsequent attitude toward women. [God our Father loves all humans and all beings equally; He is no respecter of persons.]
3. Hostility of the Religious Leaders
149:3.3 (1672.6) When Jesus first met with the evangelists at the Bethsaida camp, in concluding his address, he said: “You should remember that in body and mind — emotionally — men react individually. The only uniform thing about men is the indwelling spirit. Though divine spirits may vary somewhat in the nature and extent of their experience, they react uniformly to all spiritual appeals. Only through, and by appeal to, this spirit can mankind ever attain unity and brotherhood.” But many of the leaders of the Jews had closed the doors of their hearts to the spiritual appeal of the gospel. From this day on they ceased not to plan and plot for the Master’s destruction. They were convinced that Jesus must be apprehended, convicted, and executed as a religious offender, a violator of the cardinal teachings of the Jewish sacred law.
PAPER 153. The Crisis at Capernaum
1. The Setting of the Stage
153:1.5 (1708.4) As they sat there in the synagogue that afternoon before Jesus began to speak, there was just one great mystery, just one supreme question, in the minds of all. Both his friends and his foes pondered just one thought, and that was: “Why did he himself so deliberately and effectively turn back the tide of popular enthusiasm?” And it was immediately before and immediately after this sermon that the doubts and disappointments of his disgruntled adherents grew into unconscious opposition and eventually turned into actual hatred. It was after this sermon in the synagogue that Judas Iscariot entertained his first conscious thought of deserting. But he did, for the time being, effectively master all such inclinations.
153:1.6 (1708.5) Everyone was in a state of perplexity. Jesus had left them dumfounded and confounded. He had recently engaged in the greatest demonstration of supernatural power to characterize his whole career. The feeding of the five thousand was the one event of his earth life which made the greatest appeal to the Jewish concept of the expected Messiah. But this extraordinary advantage was immediately and unexplainedly offset by his prompt and unequivocal refusal to be made king. [Why would Jesus want to just be a king of a tiny country on earth? He is our local universe Sovereign Creator Father-Son of Nebadon, which has over 3.8 million human inhabited planets, and ten million at the end of this first Grand Universe age.
2. The Epochal Sermon
153:2.9 (1711.1) [Jesus:] “And now let me declare to you, once and for all time, that I have come down upon the earth, not to do my own will, but the will of Him who sent me. And this is the final will of Him who sent me, that of all those he has given me I should not lose one. And this is the will of the Father: That every one who beholds the Son and who believes him shall have eternal life. Only yesterday did I feed you with bread for your bodies; today I offer you the bread of life for your hungry souls. Will you now take the bread of the spirit as you then so willingly ate the bread of this world?”
153:2.10 (1711.2) As Jesus paused for a moment to look over the congregation, one of the teachers from Jerusalem (a member of the Sanhedrin) rose up and asked: “Do I understand you to say that you are the bread which comes down from heaven, and that the manna which Moses gave to our fathers in the wilderness did not?” And Jesus answered the Pharisee, “You understood aright.” Then said the Pharisee: “But are you not Jesus of Nazareth, the son of Joseph, the carpenter? Are not your father and mother, as well as your brothers and sisters, well known to many of us? How then is it that you appear here in God’s house and declare that you have come down from heaven?”
153:2.11 (1711.3) By this time there was much murmuring in the synagogue, and such a tumult was threatened that Jesus stood up and said: “Let us be patient; the truth never suffers from honest examination. I am all that you say but more. The Father and I are one; the Son does only that which the Father teaches him, while all those who are given to the Son by the Father, the Son will receive to himself. You have read where it is written in the Prophets, ‘You shall all be taught by God,’ and that ‘Those whom the Father teaches will hear also his Son.’ Every one who yields to the teaching of the Father’s indwelling spirit will eventually come to me. Not that any man has seen the Father, but the Father’s spirit does live within man. And the Son who came down from heaven, he has surely seen the Father. And those who truly believe this Son already have eternal life."
153:2.12 (1711.4) “I am this bread of life. Your fathers ate manna in the wilderness and are dead. But this bread which comes down from God, if a man eats thereof, he shall never die in spirit. I repeat, I am this living bread, and every soul who attains the realization of this united nature of God and man shall live forever. And this bread of life which I give to all who will receive is my own living and combined nature. The Father in the Son and the Son one with the Father — that is my life-giving revelation to the world and my saving gift to all nations.”
3. The After Meeting
153:3.2 (1712.2) One of the visiting Pharisees, mounting a lampstand, shouted out this question: “You tell us that you are the bread of life. How can you give us your flesh to eat or your blood to drink? What avail is your teaching if it cannot be carried out?” And Jesus answered this question, saying: “I did not teach you that my flesh is the bread of life nor that my blood is the water thereof. But I did say that my life in the flesh is a bestowal of the bread of heaven. The fact of the Word of God bestowed in the flesh and the phenomenon of the Son of Man subject to the will of God, constitute a reality of experience which is equivalent to the divine sustenance. You cannot eat my flesh nor can you drink my blood, but you can become one in spirit with me even as I am one in spirit with the Father. You can be nourished by the eternal word of God, which is indeed the bread of life, and which has been bestowed in the likeness of mortal flesh; and you can be watered in soul by the divine spirit, which is truly the water of life. The Father has sent me into the world to show how he desires to indwell and direct all men; and I have so lived this life in the flesh as to inspire all men likewise ever to seek to know and do the will of the indwelling heavenly Father.”
PAPER 155. Fleeing Through Northern Galilee
3. At Caesarea-Philippi
155:3.4 (1727.4) Increasingly they learned from Jesus to look upon human personalities in terms of their possibilities in time and in eternity. They learned that many souls can best be led to love the unseen God by being first taught to love their brethren whom they can see. And it was in this connection that new meaning became attached to the Master’s pronouncement concerning unselfish service for one’s fellows: “Inasmuch as you did it to one of the least of my brethren, you did it to me.”
6. The Second Discourse on Religion
[Jesus' words summarized for this age]
155:6.8 (1732.1) Every race of mankind has its own mental outlook upon human existence; therefore must the religion of the mind ever run true to these various racial viewpoints. Never can the religions of authority come to unification. Human unity and mortal brotherhood can be achieved only by and through the superendowment of the religion of the spirit. Racial minds may differ, but all mankind is indwelt by the same divine and eternal spirit. The hope of human brotherhood can only be realized when, and as, the divergent mind religions of authority become impregnated with, and overshadowed by, the unifying and ennobling religion of the spirit — the religion of personal spiritual experience.
155:6.9 (1732.2) The religions of authority can only divide men and set them in conscientious array against each other; the religion of the spirit will progressively draw men together and cause them to become understandingly sympathetic with one another. The religions of authority require of men uniformity in belief, but this is impossible of realization in the present state of the world. The religion of the spirit requires only unity of experience — uniformity of destiny — making full allowance for diversity of belief. The religion of the spirit requires only uniformity of insight, not uniformity of viewpoint and outlook. The religion of the spirit does not demand uniformity of intellectual views, only unity of spirit feeling. The religions of authority crystallize into lifeless creeds; the religion of the spirit grows into the increasing joy and liberty of ennobling deeds of loving service and merciful ministration.
155:6.11 (1732.4) Never forget there is only one adventure which is more satisfying and thrilling than the attempt to discover the will of the living God, and that is the supreme experience of honestly trying to do that divine will. And fail not to remember that the will of God can be done in any earthly occupation. Some callings are not holy and others secular. All things are sacred in the lives of those who are spirit led; that is, subordinated to truth, ennobled by love, dominated by mercy, and restrained by fairness — justice. The spirit which my Father and I shall send into the world is not only the Spirit of Truth but also the spirit of idealistic beauty.
PAPER 157. At Caesarea-Philippi
3. Peter's Confession
157:3.4 (1746.1) Jesus had spent long months in training these apostles as to the nature and character of the kingdom of heaven, and he well knew the time had come when he must begin to teach them more about his own nature and his personal relationship to the kingdom. And now, as they were seated under the mulberry trees, the Master made ready to hold one of the most momentous sessions of his long association with the chosen apostles.
157:3.5 (1746.2) More than half the apostles participated in answering Jesus’ question. They told him that he was regarded as a prophet or as an extraordinary man by all who knew him; that even his enemies greatly feared him, accounting for his powers by the indictment that he was in league with the prince of devils. They told him that some in Judea and Samaria who had not met him personally believed he was John the Baptist risen from the dead. Peter explained that he had been, at sundry times and by various persons, compared with Moses, Elijah, Isaiah, and Jeremiah. When Jesus had listened to this report, he drew himself upon his feet, and looking down upon the twelve sitting about him in a semicircle, with startling emphasis he pointed to them with a sweeping gesture of his hand and asked, “But who say you that I am?” There was a moment of tense silence. The twelve never took their eyes off the Master, and then Simon Peter, springing to his feet, exclaimed: “You are the Deliverer, the Son of the living God.” And the eleven sitting apostles arose to their feet with one accord, thereby indicating that Peter had spoken for all of them.
157:3.6 (1746.3) When Jesus had beckoned them again to be seated, and while still standing before them, he said: “This has been revealed to you by my Father. The hour has come when you should know the truth about me. But for the time being I charge you that you tell this to no man. Let us go hence.”
5. The New Concept
157:5.1 (1748.1) The new and vital feature of Peter’s confession was the clear-cut recognition that Jesus was the Son of God, of his unquestioned divinity. Ever since his baptism and the wedding at Cana these apostles had variously regarded him as the Messiah, but it was not a part of the Jewish concept of the national deliverer that he should be divine. The Jews had not taught that the Messiah would spring from divinity; he was to be the “anointed one,” but hardly had they contemplated him as being “the Son of God.” In the second confession more emphasis was placed upon the combined nature, the supernal fact that he was the Son of Man and the Son of God, and it was upon this great truth of the union of the human nature with the divine nature that Jesus declared he would build the kingdom of heaven.
6. The Next Afternoon
157:6.2 (1749.1) Neither Peter nor the other apostles had a very adequate conception of Jesus’ divinity. They little realized that this was the beginning of a new epoch in their Master’s career on earth, the time when the teacher-healer was becoming the newly conceived Messiah — the Son of God. From this time on a new note appeared in the Master’s message. Henceforth his one ideal of living was the revelation of the Father, while his one idea in teaching was to present to his universe the personification of that supreme wisdom which can only be comprehended by living it. He came that we all might have life and have it more abundantly.
157:6.13 (1750.7) [Jesus:] “Nevertheless, I tell you that the Father and I are one. He who has seen me has seen the Father. My Father is working with me in all these things, and he will never leave me alone in my mission, even as I will never forsake you when you presently go forth to proclaim this gospel throughout the world."
PAPER 158. The Mount of Transfiguration [of Jesus]
0. Introduction
158:0.1 (1752.1) It was near sundown on Friday afternoon, August 12, A.D. 29, when Jesus and his associates reached the foot of Mount Hermon, near the very place where the lad Tiglath once waited while the Master ascended the mountain alone to settle the spiritual destinies of Urantia and technically to terminate the Lucifer rebellion. And here they sojourned for two days in spiritual preparation for the events so soon to follow.
1. The Transfiguration
[All paragraphs in this important section]
158:1.1 (1752.3) Early on the morning of Monday, August 15, Jesus and the three apostles began the ascent of Mount Hermon, and this was six days after the memorable noontide confession of Peter by the roadside under the mulberry trees.
158:1.2 (1752.4) Jesus had been summoned to go up on the mountain, apart by himself, for the transaction of important matters having to do with the progress of his bestowal in the flesh as this experience was related to the universe of his own creation. It is significant that this extraordinary event was timed to occur while Jesus and the apostles were in the lands of the Gentiles, and that it actually transpired on a mountain of the Gentiles.
158:1.3 (1752.5) They reached their destination, about halfway up the mountain, shortly before noon, and while eating lunch, Jesus told the three apostles something of his experience in the hills to the east of Jordan shortly after his baptism and also some more of his experience on Mount Hermon in connection with his former visit to this lonely retreat.
158:1.4 (1752.6) When a boy, Jesus used to ascend the hill near his home and dream of the battles which had been fought by the armies of empires on the plain of Esdraelon; now he ascended Mount Hermon to receive the endowment which was to prepare him to descend upon the plains of the Jordan to enact the closing scenes of the drama of his bestowal on Urantia. The Master could have relinquished the struggle this day on Mount Hermon and returned to his rule of the universe domains, but he not only chose to meet the requirements of his order of divine sonship embraced in the mandate of the Eternal Son on Paradise, but he also elected to meet the last and full measure of the present will of his Paradise Father. On this day in August three of his apostles saw him decline to be invested with full universe authority. [So Jesus could remain here longer to further Reveal God to us !] They looked on in amazement as the celestial messengers departed, leaving him alone to finish out his earth life as the Son of Man and the Son of God.
158:1.5 (1753.1) The faith of the apostles was at a high point at the time of the feeding of the five thousand, and then it rapidly fell almost to zero. Now, as a result of the Master’s admission of his divinity, the lagging faith of the twelve arose in the next few weeks to its highest pitch, only to undergo a progressive decline. The third revival of their faith did not occur until after the Master’s resurrection.
158:1.6 (1753.2) It was about three o’clock on this beautiful afternoon that Jesus took leave of the three apostles, saying: “I go apart by myself for a season to commune with the Father and his messengers; I bid you tarry here and, while awaiting my return, pray that the Father’s will may be done in all your experience in connection with the further bestowal mission of the Son of Man.” And after saying this to them, Jesus withdrew for a long conference with Gabriel and the Father Melchizedek, [in local universe affairs,] not returning until about six o’clock. When Jesus saw their anxiety over his prolonged absence, he said: “Why were you afraid? You well know I must be about my Father’s business; wherefore do you doubt when I am not with you? I now declare that the Son of Man has chosen to go through his full life in your midst and as one of you. Be of good cheer; I will not leave you until my work is finished.”[Jesus never actually left us. He is always here in Spirit as He the Father-Son Union Spirit of All Truth !]
158:1.7 (1753.3) As they partook of their meager evening meal, Peter asked the Master, “How long do we remain on this mountain away from our brethren?” And Jesus answered: “Until you shall see the glory of the Son of Man and know that whatsoever I have declared to you is true.” And they talked over the affairs of the Lucifer rebellion while seated about the glowing embers of their fire until darkness drew on and the apostles’ eyes grew heavy, for they had begun their journey very early that morning.
158:1.8 (1753.4) When the three had been fast asleep for about half an hour, they were suddenly awakened by a near-by crackling sound, and much to their amazement and consternation, on looking about them, they beheld Jesus in intimate converse with two brilliant beings clothed in the habiliments of the light of the celestial world. And Jesus’ face and form shone with the luminosity of a heavenly light. These three conversed in a strange language, but from certain things said, Peter erroneously conjectured that the beings with Jesus were Moses and Elijah; in reality, they were Gabriel and the Father Melchizedek. The physical controllers had arranged for the apostles to witness this scene because of Jesus’ request.
158:1.9 (1753.5) The three apostles were so badly frightened that they were slow in collecting their wits, but Peter, who was first to recover himself, said, as the dazzling vision faded from before them and they observed Jesus standing alone: “Jesus, Master, it is good to have been here. We rejoice to see this glory. We are loath to go back down to the inglorious world. If you are willing, let us abide here, and we will erect three tents, one for you, one for Moses, and one for Elijah.” And Peter said this because of his confusion, and because nothing else came into his mind at just that moment.
158:1.10 (1753.6) While Peter was yet speaking, a silvery cloud drew near and overshadowed the four of them. The apostles now became greatly frightened, and as they fell down on their faces to worship, they heard a voice, the same that had spoken on the occasion of Jesus’ baptism, say: “This is my beloved Son; give heed to [obey, follow only] him.” And when the cloud vanished, again was Jesus alone with the three, and he reached down and touched them, saying: “Arise and be not afraid; you shall see greater things than this.” But the apostles were truly afraid; they were a silent and thoughtful trio as they made ready to descend the mountain shortly before midnight.
Topical Study 107 "ONE - Unity”
Compiled Sept. 06, 2019 by Dave@PureChristians.org
[Part 18]
PAPER 159. The Decapolis Tour
[PAPER:Section.Paragraph (page, full paragraph number on that page) numbers]
1. The Sermon on Forgiveness
159:1.1 (1762.3) One evening at Hippos, in answer to a disciple’s question, Jesus taught the lesson on forgiveness. Said the Master:
159:1.2 (1762.4) “If a kindhearted man has a hundred sheep and one of them goes astray, does he not immediately leave the ninety and nine and go out in search of the one that has gone astray? And if he is a good shepherd, will he not keep up his quest for the lost sheep until he finds it? And then, when the shepherd has found his lost sheep, he lays it over his shoulder and, going home rejoicing, calls to his friends and neighbors, ‘Rejoice with me, for I have found my sheep that was lost.’ I declare that there is more joy in heaven over one sinner who repents than over ninety and nine righteous persons who need no repentance. Even so, it is not the will of my Father in heaven that one of these little ones should go astray, much less that they should perish. In your religion God may receive repentant sinners; in the gospel of the kingdom the Father goes forth to find them even before they have seriously thought of repentance. [In Jesus' Parable here, 100% of the sheep are safe; then one sheep (1% only) goes astray, leaving 99% safe. Jesus the Good Shepherd goes out and carries the one lost sheep back into the sheepfold. Again all 100% are safe ! It seems that few humans today really grasp the spiritual significance of that.]
3. Instruction for Teachers and Believers
159:3.8 (1766.4) [Jesus' words summarized for modern conditions:] The world is filled with hungry souls who famish in the very presence of the bread of life; men die searching for the very God who lives within them. Men seek for the treasures of the kingdom with yearning hearts and weary feet when they are all within the immediate grasp of living faith. Faith is to religion what sails are to a ship; it is an addition of power, not an added burden of life. There is but one struggle for those who enter the kingdom, and that is to fight the good fight of faith. The believer has only one battle, and that is against doubt — unbelief. [Our faith is a Gift from our loving Father God ! God's pure Spirit Essence -- his perfect, unchanging, eternal will -- indwells each normal, slightly moral human everywhere !]
4. The Talk with Nathaniel
[Important truths !]
159:4.5 (1768.1) [Jesus:] “Nathaniel, never permit yourself for one moment to believe the Scripture records which tell you that the God of love directed your forefathers to go forth in battle to slay all their enemies — men, women, and children. Such records are the words of men, not very holy men, and they are not the word of God. The Scriptures always have, and always will, reflect the intellectual, moral, and spiritual status of those who create them. Have you not noted that the concepts of Yahweh grow in beauty and glory as the prophets make their records from Samuel to Isaiah? And you should remember that the Scriptures are intended for religious instruction and spiritual guidance. They are not the works of either historians or philosophers."
159:4.6 (1768.2) “The thing most deplorable is not merely this erroneous idea of the absolute perfection of the Scripture record and the infallibility of its teachings, but rather the confusing misinterpretation of these sacred writings by the tradition-enslaved scribes and Pharisees at Jerusalem. And now will they employ both the doctrine of the inspiration of the Scriptures and their misinterpretations thereof in their determined effort to withstand these newer teachings of the gospel of the kingdom. Nathaniel, never forget, the Father does not limit the revelation of truth to any one generation or to any one people. Many earnest seekers after the truth have been, and will continue to be, confused and disheartened by these doctrines of the perfection of the Scriptures." [God the Paradise Father tells us to follow and obey (give heed to) only our Sovereign Creator Son of God Jesus Christ ! Not books, not church doctrines, not mere human intermediaries -- "ecclesiastical leaders".]
PAPER 161. Further Discussions with Rodan
[Rodan was a great Greek philosopher who was convinced by the apostles Nathaniel and Thomas to believe in, and follow, Jesus]
1. The Personality of God
161:1.7 (1784.4) 2. Since Jesus was equal with the Father, and since this Son had achieved the manifestation of personality to his earth children, such a phenomenon constituted proof of the fact, and demonstration of the possibility, of the possession of personality by all three of the Godheads and forever settled the question regarding the ability of God to communicate with man and the possibility of man’s communicating with God.
161:1.8 (1784.5) 3. That Jesus was on terms of mutual association and perfect communication with man; that Jesus was the Son of God. That the relation of Son and Father presupposes equality of communication and mutuality of sympathetic understanding; that Jesus and the Father were one. That Jesus maintained at one and the same time understanding communication with both God and man, and that, since both God and man comprehended the meaning of the symbols of Jesus’ communication, both God and man possessed the attributes of personality in so far as the requirements of the ability of intercommunication were concerned. That the personality of Jesus demonstrated the personality of God, while it proved conclusively the presence of God in man. That two things which are related to the same thing are related to each other.
2. The Divine Nature of Jesus
161:2.1 (1785.1) Since Nathaniel and Thomas had so fully approved Rodan’s views of the gospel of the kingdom, there remained only one more point to consider, the teaching dealing with the divine nature of Jesus, a doctrine only so recently publicly announced. Nathaniel and Thomas jointly presented their views of the divine nature of the Master, and the following narrative is a condensed, rearranged, and restated presentation of their teaching:
161:2.4 (1785.4) #3. We think Jesus is divine because he never does wrong; he makes no mistakes. His wisdom is extraordinary; his piety superb. He lives day by day in perfect accord with the Father’s will. He never repents of misdeeds because he transgresses none of the Father’s laws. He prays for us and with us, but he never asks us to pray for him. We believe that he is consistently sinless. We do not think that one who is only human ever professed to live such a life. He claims to live a perfect life, and we acknowledge that he does. Our piety springs from repentance, but his piety springs from righteousness. He even professes to forgive sins and does heal diseases. No mere man would sanely profess to forgive sin; that is a divine prerogative. And he has seemed to be thus perfect in his righteousness from the times of our first contact with him. We grow in grace and in the knowledge of the truth, but our Master exhibits maturity of righteousness to start with. All men, good and evil, recognize these elements of goodness in Jesus. And yet never is his piety obtrusive or ostentatious. He is both meek and fearless. He seems to approve of our belief in his divinity. He is either what he professes to be, or else he is the greatest hypocrite and fraud the world has ever known. We are persuaded that he is just what he claims to be. [Yes !!]
161:2.9 (1786.4) #8. He constantly talks about God as an ever-present associate in all that he does. He goes about doing good, for God seems to be in him. He makes the most astounding assertions about himself and his mission on earth, statements which would be absurd if he were not divine. He once declared, “Before Abraham was, I am.” [HE IS I AM HERE WITH US !!] He has definitely claimed divinity; he professes to be in partnership with God. He well-nigh exhausts the possibilities of language in the reiteration of his claims of intimate association with the heavenly Father. He even dares to assert that he and the Father are one. He says that anyone who has seen him has seen the Father. And he says and does all these tremendous things with such childlike naturalness. He alludes to his association with the Father in the same manner that he refers to his association with us. He seems to be so sure about God and speaks of these relations in such a matter-of-fact way.
PAPER 162. At the Feast of Tabernacles
5. Sermon on the Light of the World
162:5.3 (1795.2) [Jesus:] “I have already told you that I am going away, and that you will seek me and not find me, for where I am going you cannot come. You who would reject this light are from beneath; I am from above. You who prefer to sit in darkness are of this world; I am not of this world, and I live in the eternal light of the Father of lights. You all have had abundant opportunity to learn who I am, but you shall have still other evidence confirming the identity of the Son of Man. I am the light of life, and every one who deliberately and with understanding rejects this saving light shall die in his sins. Much I have to tell you, but you are unable to receive my words. However, he who sent me is true and faithful; my Father loves even his erring children. And all that my Father has spoken I also proclaim to the world."
6. Discourse on the Water of Life
162:6.3 (1796.1) At the conclusion of this early morning service Jesus continued to teach the multitude, saying: “Have you not read in the Scripture: ‘Behold, as the waters are poured out upon the dry ground and spread over the parched soil, so will I give the spirit of holiness to be poured out upon your children for a blessing even to your children’s children’? Why will you thirst for the ministry of the spirit while you seek to water your souls with the traditions of men, poured from the broken pitchers of ceremonial service? That which you see going on about this temple is the way in which your fathers sought to symbolize the bestowal of the divine spirit upon the children of faith, and you have done well to perpetuate these symbols, even down to this day. But now has come to this generation the revelation of the Father of spirits through the bestowal of his Son, and all of this will certainly be followed by the bestowal of the spirit of the Father and the Son upon the children of men. [He the Father-Son Union Spirit of All Truth !!] To every one who has faith shall this bestowal of the spirit become the true teacher of the way which leads to life everlasting, to the true waters of life in the kingdom of heaven on earth and in the Father’s Paradise over there.”
PAPER 163. Ordination of the Seventy at Magadan
2. The Rich Young Man and Others
163:2.5 (1802.1) Then said the young man: “But, Master, I am not content to be your disciple; I would be one of your new messengers.” When Jesus heard this, he looked down upon him with a great love and said: “I will have you to be one of my messengers if you are willing to pay the price, if you will supply the one thing which you lack.” Matadormus replied: “Master, I will do anything if I may be allowed to follow you.” Jesus, kissing the kneeling young man on the forehead, said: “If you would be my messenger, go and sell all that you have and, when you have bestowed the proceeds upon the poor or upon your brethren, come and follow me, and you shall have treasure in the kingdom of heaven.”
163:2.6 (1802.2) When Matadormus heard this, his countenance fell. He arose and went away sorrowful, for he had great possessions. This wealthy young Pharisee had been raised to believe that wealth was the token of God’s favor. Jesus knew that he was not free from the love of himself and his riches. The Master wanted to deliver him from the love of wealth, not necessarily from the wealth. While the disciples of Jesus did not part with all their worldly goods, the apostles and the seventy did. Matadormus desired to be one of the seventy new messengers, and that was the reason for Jesus’ requiring him to part with all of his temporal possessions.
163:2.7 (1802.3) Almost every human being has some one thing which is held on to as a pet evil, and which the entrance into the kingdom of heaven requires as a part of the price of admission. If Matadormus had parted with his wealth, it probably would have been put right back into his hands for administration as treasurer of the seventy. For later on, after the establishment of the church at Jerusalem, he did obey the Master’s injunction, although it was then too late to enjoy membership in the seventy, and he became the treasurer of the Jerusalem church, of which James the Lord’s brother in the flesh was the head.
3. The Discussion about Wealth
163:3.3 (1803.5) As they went off by themselves, Jesus was grieved that Matadormus did not remain with them, for he greatly loved him. And when they had walked down by the lake, they sat there beside the water, and Peter, speaking for the twelve (who were all present by this time), said: “We are troubled by your words to the rich young man. Shall we require those who would follow you to give up all their worldly goods?” And Jesus said: “No, Peter, only those who would become apostles, and who desire to live with me as you do and as one family. [The Family of God in Jesus and here in Spirit.] But the Father requires that the affections of his children be pure and undivided. Whatever thing or person comes between you and the love of the truths of the kingdom, must be surrendered. If one’s wealth does not invade the precincts of the soul, it is of no consequence in the spiritual life of those who would enter the kingdom.”
4. Farewell to the Seventy
163:4.8 (1805.5) 7. [Jesus:] "Teach that man’s whole duty is summed up in this one commandment: Love the Lord your God with all your mind and soul and your neighbor as yourself." (This they were to teach as man’s whole duty in place of the 613 rules of living expounded by the Pharisees.)
6. The Return of the Seventy
163:6.3 (1807.2) And it was at this time, just before partaking of the evening meal, that Jesus experienced one of those rare moments of emotional ecstasy which his followers had occasionally witnessed. He said: “I thank you, my Father, Lord of heaven and earth, that, while this wonderful gospel was hidden from the wise and self-righteous, the spirit has revealed these spiritual glories to these children of the kingdom. Yes, my Father, it must have been pleasing in your sight to do this, and I rejoice to know that the good news will spread to all the world even after I shall have returned to you and the work which you have given me to perform. I am mightily moved as I realize you are about to deliver all authority [as our God-Man Spirit and Universe Sovereign] into my hands, that only you really know who I am, and that only I really know you, and those to whom I have revealed you. [The Sacred Vision of God and Jesus as One and in your soul and mind !!] And when I have finished this revelation to my brethren [!] in the flesh, I will continue the revelation to your creatures on high.”
163:6.6 (1807.5) The next day being the Sabbath, Jesus went apart with the seventy and said to them: “I did indeed rejoice with you when you came back bearing the good tidings of the reception of the gospel of the kingdom by so many people scattered throughout Galilee, Samaria, and Judea. But why were you so surprisingly elated? Did you not expect that your message would manifest power in its delivery? Did you go forth with so little faith in this gospel that you come back in surprise at its effectiveness? And now, while I would not quench your spirit of rejoicing, I would sternly warn you against the subtleties of pride, spiritual pride. If you could understand the downfall of Lucifer, the iniquitous one, you would solemnly shun all forms of spiritual pride. [Just as Jesus said in John 12:31-32, and 16:11, He cast out of power all devils and fallen angels in A.D. 30 - on. All Power is of God in Jesus in Spirit here. This is our Father's world ! A loyal Son of God named Lanaforge replaced the iniquitous rebel Lucifer as our System Sovereign. A system is just 1/10,000th of Jesus' large local universe named Nebadon.]
PAPER 164. At the Feast of Dedication
2. At Jerusalem
164:2.1 (1810.3) Jesus had attended the feast of tabernacles that he might proclaim the gospel to the pilgrims from all parts of the empire; he now went up to the feast of the dedication for just one purpose: to give the Sanhedrin and the Jewish leaders another chance to see the light. The principal event of these few days in Jerusalem occurred on Friday night at the home of Nicodemus. Here were gathered together some twenty-five Jewish leaders who believed Jesus’ teaching. Among this group were fourteen men who were then, or had recently been, members of the Sanhedrin. This meeting was attended by Eber, Matadormus, and Joseph of Arimathea.
5. Teaching in Solomon's Porch
164:5.2 (1815.3) This was midwinter in Jerusalem, and the people sought the partial shelter of Solomon’s Porch; and as Jesus lingered, the crowds asked him many questions, and he taught them for more than two hours. Some of the Jewish teachers sought to entrap him by publicly asking him: “How long will you hold us in suspense? If you are the Messiah, why do you not plainly tell us?” Said Jesus: “I have told you about myself and my Father many times, but you will not believe me. Can you not see that the works I do in my Father’s name bear witness for me? But many of you believe not because you belong not to my fold. The teacher of truth attracts only those who hunger for the truth and who thirst for righteousness. My sheep hear my voice and I know them and they follow me. And to all who follow my teaching I give eternal life; they shall never perish, and no one shall snatch them out of my hand. My Father, who has given me these children, is greater than all, so that no one is able to pluck them out of my Father’s hand. The Father and I are one.” Some of the unbelieving Jews rushed over to where they were still building the temple to pick up stones to cast at Jesus, but the believers restrained them.
164:5.3 (1815.4) Jesus continued his teaching: “Many loving works have I shown you from the Father, so that now would I inquire for which one of these good works do you think to stone me?” And then answered one of the Pharisees: “For no good work would we stone you but for blasphemy, inasmuch as you, being a man, dare to make yourself equal with God.” And Jesus answered: “You charge the Son of Man with blasphemy because you refused to believe me when I declared to you that I was sent by God. If I do not the works of God, believe me not, but if I do the works of God, even though you believe not in me, I should think you would believe the works. But that you may be certain of what I proclaim, let me again assert that the Father is in me and I in the Father, and that, as the Father dwells in me, so will I dwell in every one who believes this gospel.” [The Spirit of God the Father indwells your mind; and the Spirit of Jesus Christ indwells the souls of all truth-seekers and Truth-finders. Those Two Spirits are also as One Combined Father-Son Spirit.] And when the people heard these words, many of them rushed out to lay hands upon the stones to cast at him, but he passed out through the temple precincts; and meeting Nathaniel and Thomas, who had been in attendance upon the session of the Sanhedrin, he waited with them near the temple until Josiah [whom Jesus had recently restored his sight !] came from the council chamber.
PAPER 165. The Perean Mission Begins
2. Sermon on the Good Shepherd
165:2.6 (1819.2) [Jesus:] “You who would be the undershepherds of my Father’s flocks must not only be worthy leaders, but you must also feed the flock with good food; you are not true shepherds unless you lead your flocks into green pastures and beside still waters.
165:2.7 (1819.3) “And now, lest some of you too easily comprehend this parable, I will declare that I am both the door to the Father’s sheepfold and at the same time the true shepherd of my Father’s flocks. Every shepherd who seeks to enter the fold without me shall fail, and the sheep will not hear his voice. I, with those who minister with me, am the door. Every soul who enters upon the eternal way by the means I have created and ordained shall be saved and will be able to go on to the attainment of the eternal pastures of Paradise.
165:2.8 (1819.4) “But I also am the true shepherd who is willing even to lay down his life for the sheep. The thief breaks into the fold only to steal, and to kill, and to destroy; but I have come that you all may have life and have it more abundantly. He who is a hireling, when danger arises, will flee and allow the sheep to be scattered and destroyed; but the true shepherd will not flee when the wolf comes; he will protect his flock and, if necessary, lay down his life for his sheep. Verily, verily, I say to you, friends and enemies, I am the true shepherd; I know my own and my own know me. I will not flee in the face of danger. I will finish this service of the completion of my Father’s will, and I will not forsake the flock which the Father has intrusted to my keeping.
165:2.9 (1819.5) “But I have many other sheep not of this fold, and these words are true not only of this world. These other sheep also hear and know my voice, and I have promised the Father that they shall all be brought into one fold, one brotherhood of the sons of God. And then shall you all know the voice of one shepherd, the true shepherd, and shall all acknowledge the fatherhood of God.
165:2.10 (1819.6) “And so shall you know why the Father loves me and has put all of his flocks in this domain in my hands for keeping; it is because the Father knows that I will not falter in the safeguarding of the sheepfold, that I will not desert my sheep, and that, if it shall be required, I will not hesitate to lay down my life in the service of his manifold flocks. But, mind you, if I lay down my life, I will take it up again. No man nor any other creature can take away my life. I have the right and the power to lay down my life, and I have the same power and right to take it up again. You cannot understand this, but I received such authority from my Father even before this world was.”
165:2.11 (1819.7) When they heard these words, his apostles were confused, his disciples were amazed, while the Pharisees from Jerusalem and around about went out into the night, saying, “He is either mad or has a devil.” But even some of the Jerusalem teachers said: “He speaks like one having authority; besides, who ever saw one having a devil open the eyes of a man born blind and do all of the wonderful things which this man has done?”
Topical Study 107 "ONE - Unity”
Compiled Sept. 09, 2019 by Dave@PureChristians.org
[Part 19]
PAPER 166. Last Visit to Northern Perea
3. The Sermon at Gerasa [all]
[PAPER:Section.Paragraph (page, full paragraph number on that page) numbers]
166:3.1 (1828.5) As Jesus and the twelve visited with the messengers of the kingdom at Gerasa, one of the Pharisees who believed in him asked this question: “Lord, will there be few or many really saved?” And Jesus, answering, said:
166:3.2 (1828.6) “You have been taught that only the children of Abraham will be saved; that only the gentiles of adoption can hope for salvation. Some of you have reasoned that, since the Scriptures record that only Caleb and Joshua from among all the hosts that went out of Egypt lived to enter the promised land, only a comparatively few of those who seek the kingdom of heaven shall find entrance thereto.
166:3.3 (1828.7) “You also have another saying among you, and one that contains much truth: That the way which leads to eternal life is straight and narrow, that the door which leads thereto is likewise narrow so that, of those who seek salvation, few can find entrance through this door. You also have a teaching that the way which leads to destruction is broad, that the entrance thereto is wide, and that there are many who choose to go this way. And this proverb is not without its meaning. But I declare that salvation is first a matter of your personal choosing. Even if the door to the way of life is narrow, it is wide enough to admit all who sincerely seek to enter, for I am that door. And the Son will never refuse entrance to any child of the universe who, by faith, seeks to find the Father through the Son.
166:3.4 (1829.1) “But herein is the danger to all who would postpone their entrance into the kingdom while they continue to pursue the pleasures of immaturity and indulge the satisfactions of selfishness: Having refused to enter the kingdom as a spiritual experience, they may subsequently seek entrance thereto when the glory of the better way becomes revealed in the age to come. And when, therefore, those who spurned the kingdom when I came in the likeness of humanity seek to find an entrance when it is revealed in the likeness of divinity, then will I say to all such selfish ones: I know not whence you are. You had your chance to prepare for this heavenly citizenship, but you refused all such proffers of mercy; you rejected all invitations to come while the door was open. Now, to you who have refused salvation, the door is shut. This door is not open to those who would enter the kingdom for selfish glory. Salvation is not for those who are unwilling to pay the price of wholehearted dedication to doing my Father’s will. When in spirit and soul you have turned your backs upon the Father’s kingdom, it is useless in mind and body to stand before this door and knock, saying, ‘Lord, open to us; we would also be great in the kingdom.’ Then will I declare that you are not of my fold. I will not receive you to be among those who have fought the good fight of faith and won the reward of unselfish service in the kingdom on earth. And when you say, ‘Did we not eat and drink with you, and did you not teach in our streets?’ then shall I again declare that you are spiritual strangers; that we were not fellow servants in the Father’s ministry of mercy on earth; that I do not know you; and then shall the Judge of all the earth say to you: ‘Depart from us, all you who have taken delight in the works of iniquity.’ [Iniquity is much worse than sin. Iniquity is loving your terrible and highest sins, and many times repeated. All humans here do sin some; but very few humans are iniquitous.]
166:3.5 (1829.2) “But fear not; every one who sincerely desires to find eternal life by entrance into the kingdom of God shall certainly find such everlasting salvation. But you who refuse this salvation will some day see the prophets of the seed of Abraham sit down with the believers of the Gentile nations in this glorified kingdom to partake of the bread of life and to refresh themselves with the water thereof. And they who shall thus take the kingdom in spiritual power and by the persistent assaults of living faith will come from the north and the south and from the east and the west. And, behold, many who are first will be last, and those who are last will many times be first.”
166:3.6 (1829.3) This was indeed a new and strange version of the old and familiar proverb of the straight and narrow way.
166:3.7 (1829.4) Slowly the apostles and many of the disciples were learning the meaning of Jesus’ early declaration: “Unless you are born again, born of the spirit, you cannot enter the kingdom of God.” Nevertheless, to all who are honest of heart and sincere in faith, it remains eternally true: “Behold, I stand at the doors of men’s hearts and knock, and if any man will open to me, I will come in and sup with him and will feed him with the bread of life; we shall be one in spirit and purpose, and so shall we ever be brethren in the long and fruitful service of the search for the Paradise Father.” And so, whether few or many are to be saved altogether depends on whether few or many will heed the invitation: “I am the door, I am the new and living way, and whosoever wills may enter to embark upon the endless truth-search for eternal life.”
166:3.8 (1829.5) Even the apostles were unable fully to comprehend his teaching as to the necessity for using spiritual force for the purpose of breaking through all material resistance and for surmounting every earthly obstacle which might chance to stand in the way of grasping the all-important spiritual values of the new life in the spirit as the liberated sons of God. [the Spirit Values are: Love, mercy, service ministry to all, truth, beauty, and goodness.]
PAPER 167. The Visit to Philadelphia
4. The Message from Bethany
167:4.1 (1836.6) Very late on Sunday night, February 26, [A.D. 30] a runner from Bethany arrived at Philadelphia, bringing a message from Martha and Mary which said, “Lord, he whom you love is very sick.” This message reached Jesus at the close of the evening conference and just as he was taking leave of the apostles for the night. At first Jesus made no reply. There occurred one of those strange interludes, a time when he appeared to be in communication with something outside of, and beyond, himself. And then, looking up, he addressed the messenger in the hearing of the apostles, saying: “This sickness is really not to the death. Doubt not that it may be used to glorify God and exalt the Son.”
167:4.2 (1837.1) Jesus was very fond of Martha, Mary, and their brother, Lazarus; he loved them with a fervent affection. His first and human thought was to go to their assistance at once, but another idea came into his combined mind. He had almost given up hope that the Jewish leaders at Jerusalem would ever accept the kingdom, but he still loved his people, and there now occurred to him a plan whereby the scribes and Pharisees of Jerusalem might have one more chance to accept his teachings; and he decided, his Father willing, to make this last appeal to Jerusalem the most profound and stupendous outward working of his entire earth career. The Jews clung to the idea of a wonder-working deliverer. And though he refused to stoop to the performance of material wonders or to the enactment of temporal exhibitions of political power, he did now ask the Father’s consent for the manifestation of his hitherto unexhibited power over life and death.
167:4.3 (1837.2) The Jews were in the habit of burying their dead on the day of their demise; this was a necessary practice in such a warm climate. It often happened that they put in the tomb one who was merely comatose, so that on the second or even the third day, such a one would come forth from the tomb. But it was the belief of the Jews that, while the spirit or soul might linger near the body for two or three days, it never tarried after the third day; that decay was well advanced by the fourth day, and that no one ever returned from the tomb after the lapse of such a period. And it was for these reasons that Jesus tarried yet two full days in Philadelphia before he made ready to start for Bethany.
167:4.4 (1837.3) Accordingly, early on Wednesday morning he said to his apostles: “Let us prepare at once to go into Judea again.” And when the apostles heard their Master say this, they drew off by themselves for a time to take counsel of one another. James assumed the direction of the conference, and they all agreed that it was only folly to allow Jesus to go again into Judea, and they came back as one man and so informed him. Said James: “Master, you were in Jerusalem a few weeks back, and the leaders sought your death, while the people were minded to stone you. At that time you gave these men their chance to receive the truth, and we will not permit you to go again into Judea.”
167:4.5 (1837.4) Then said Jesus: “But do you not understand that there are twelve hours of the day in which work may safely be done? If a man walks in the day, he does not stumble inasmuch as he has light. If a man walks in the night, he is liable to stumble since he is without light. As long as my day lasts, I fear not to enter Judea. I would do one more mighty work for these Jews; I would give them one more chance to believe, even on their own terms — conditions of outward glory and the visible manifestation of the power of the Father and the love of the Son. Besides, do you not realize that our friend Lazarus has fallen asleep, and I would go to awake him out of this sleep!”
167:4.6 (1837.5) Then said one of the apostles: “Master, if Lazarus has fallen asleep, then will he the more surely recover.” It was the custom of the Jews at that time to speak of death as a form of sleep, but as the apostles did not understand that Jesus meant that Lazarus had departed from this world, he now said plainly: “Lazarus is dead. And I am glad for your sakes, even if the others are not thereby saved, that I was not there, to the end that you shall now have new cause to believe in me; and by that which you will witness, you should all be strengthened in preparation for that day when I shall take leave of you and go to the Father.”
167:4.7 (1838.1) When they could not persuade him to refrain from going into Judea, and when some of the apostles were loath even to accompany him, Thomas addressed his fellows, saying: “We have told the Master our fears, but he is determined to go to Bethany. I am satisfied it means the end; they will surely kill him, but if that is the Master’s choice, then let us acquit ourselves like men of courage; let us go also that we may die with him.” [!!] And it was ever so; in matters requiring deliberate and sustained courage, Thomas was always the mainstay of the twelve apostles.
5. On the Way to Bethany
167:5.1 (1838.2) On the way to Judea Jesus was followed by a company of almost fifty of his friends and enemies. At their noon lunchtime, on Wednesday, he talked to his apostles and this group of followers on the “Terms of Salvation,” and at the end of this lesson told the parable of the Pharisee and the publican (a tax collector). Said Jesus: “You see, then, that the Father gives salvation to the children of men, and this salvation is a free gift to all who have the faith to receive sonship in the divine family. There is nothing man can do to earn this salvation. Works of self-righteousness cannot buy the favor of God, and much praying in public will not atone for lack of living faith in the heart. Men you may deceive by your outward service, but God looks into your souls. What I am telling you is well illustrated by two men who went into the temple to pray, the one a Pharisee and the other a publican. The Pharisee stood and prayed to himself: ‘O God, I thank you that I am not like the rest of men, extortioners, unlearned, unjust, adulterers, or even like this publican. I fast twice a week; I give tithes of all that I get.’ But the publican, standing afar off, would not so much as lift his eyes to heaven but smote his breast, saying, ‘God be merciful to me a sinner.’ I tell you that the publican went home with God’s approval rather than the Pharisee, for every one who exalts himself shall be humbled, but he who humbles himself shall be exalted.”
167:5.7 (1839.4) After Jesus had talked about marriage and divorce, later on that evening his apostles privately asked many additional questions, and his answers to these inquiries relieved their minds of many misconceptions. At the conclusion of this conference Jesus said: “Marriage is honorable and is to be desired by all men. The fact that the Son of Man pursues his earth mission alone is in no way a reflection on the desirability of marriage. That I should so work is the Father’s will, but this same Father has directed the creation of male and female, and it is the divine will that men and women should find their highest service and consequent joy in the establishment of homes for the reception and training of children, in the creation of whom these parents become copartners with the Makers of heaven and earth. And for this cause shall a man leave his father and mother and shall cleave to his wife, and they two shall become as one.” [The normal, nuclear human family is the foundation of society ! If more marriages fail, that nation will fall down. See the last paragraph in Paper 84 of this Revelation !]
PAPER 168. The Resurrection of Lazarus
1. At the Tomb of Lazarus
168:1.12 (1845.3) When Martha and Mary heard this command of Jesus directing that the stone in front of the tomb be rolled away, they were filled with conflicting emotions. Mary hoped that Lazarus was to be raised from the dead, but Martha, while to some extent sharing her sister’s faith, was more exercised by the fear that Lazarus would not be presentable, in his appearance, to Jesus, the apostles, and their friends. Said Martha: “Must we roll away the stone? My brother has now been dead four days, so that by this time decay of the body has begun.” Martha also said this because she was not certain as to why the Master had requested that the stone be removed; she thought maybe Jesus wanted only to take one last look at Lazarus. She was not settled and constant in her attitude. As they hesitated to roll away the stone, Jesus said: “Did I not tell you at the first that this sickness was not to the death? Have I not come to fulfill my promise? And after I came to you, did I not say that, if you would only believe, you should see the glory of God? Wherefore do you doubt? How long before you will believe and obey?”
168:1.13 (1845.4) When Jesus had finished speaking, his apostles, with the assistance of willing neighbors, laid hold upon the stone and rolled it away from the entrance to the tomb.
168:1.14 (1845.5) It was the common belief of the Jews that the drop of gall on the point of the sword of the angel of death began to work by the end of the third day, so that it was taking full effect on the fourth day. They allowed that the soul of man might linger about the tomb until the end of the third day, seeking to reanimate the dead body; but they firmly believed that such a soul had gone on to the abode of departed spirits ere the fourth day had dawned.
168:1.15 (1845.6) These beliefs and opinions regarding the dead and the departure of the spirits of the dead served to make sure, in the minds of all who were now present at Lazarus’s tomb and subsequently to all who might hear of what was about to occur, that this was really and truly a case of the raising of the dead by the personal working of one who declared he was “the resurrection and the life.”
2. The Resurrection of Lazarus
168:2.1 (1845.7) As this company of some forty-five mortals stood before the tomb, they could dimly see the form of Lazarus, wrapped in linen bandages, resting on the right lower niche of the burial cave. While these earth creatures stood there in almost breathless silence, a vast host of celestial beings had swung into their places preparatory to answering the signal for action when it should be given by Gabriel, their commander.
168:2.2 (1846.1) Jesus lifted up his eyes and said: “Father, I am thankful that you heard and granted my request. I know that you always hear me, but because of those who stand here with me, I thus speak with you, that they may believe that you have sent me into the world, and that they may know that you are working with me in that which we are about to do.” And when he had prayed, he cried with a loud voice, “Lazarus, come forth!”
168:2.3 (1846.2) Though these human observers remained motionless, the vast celestial host was all astir in unified action in obedience to the Creator’s word. In just twelve seconds of earth time the hitherto lifeless form of Lazarus began to move and presently sat up on the edge of the stone shelf whereon it had rested. His body was bound about with grave cloths, and his face was covered with a napkin. And as he stood up before them — alive — Jesus said, “Loose him and let him go.”
168:2.9 (1846.8) Lazarus could hardly comprehend what had occurred. He knew he had been very sick, but he could recall only that he had fallen asleep and been awakened. He was never able to tell anything about these four days in the tomb because he was wholly unconscious. Time is nonexistent to those who sleep the sleep of death. [So we go from physical life to higher soul life with no sense of any time delay ! It could be three days dead to a thousand or more years dead; but we experience life-Life ! with no time delay perceived ! This is called "Striking step with Eternity".]
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.[In Jesus' Parable of the Lost Sheep, [100% of the sheep are safe in the sheepfold; then 99% briefly, finally 100% all safe again ! Reflect on that ...]
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. [What infinite love and lavish saving mercy !!]
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. [We are all in one Family of God in Jesus Christ in spirit -- here and now !]
4. The Father and His Kingdom
169:4.2 (1855.3) Jesus never gave his apostles a systematic lesson concerning the personality and attributes of the Father in heaven. He never asked men to believe in his Father; he took it for granted they did. Jesus never belittled himself by offering arguments in proof of the reality of the Father. His teaching regarding the Father all centered in the declaration that he and the Father are one; that he who has seen the Son has seen the Father; that the Father, like the Son, knows all things; that only the Son really knows the Father, and he to whom the Son will reveal him; that he who knows the Son knows also the Father; and that the Father sent him into the world to reveal their combined natures and to show forth their conjoint work. He never made other pronouncements about his Father except to the woman of Samaria at Jacob’s well, when he declared, “God is spirit.” [We are called to worship God our Father in Spirit and in Father-Son Eternal Truth !
169:4.8 (1856.6) To the Jews, Elohim was the God of gods, while Yahweh was the God of Israel. Jesus accepted the concept of Elohim and called this supreme group of beings God. In the place of the concept of Yahweh, the racial deity, he introduced the idea of the fatherhood of God and the world-wide brotherhood of man. He exalted the Yahweh concept of a deified racial Father to the idea of a Father of all the children of men, a divine Father of the individual believer. And he further taught that this God of universes and this Father of all men were one and the same Paradise Deity.
169:4.12 (1857.3) But mark you! never did Jesus say, “Whoso has heard me has heard God.” But he did say, “He who has seen me has seen the Father.” To hear Jesus’ teaching is not equivalent to knowing God, but to see Jesus [here in Spirit !] is an experience which in itself is a revelation of the Father to the soul. The God of universes rules the far-flung creation, but it is the Father in heaven who sends forth his spirit to dwell within your minds.
169:4.13 (1857.4) [powerful Truths ! Jesus is the spiritual lens in human likeness which makes visible to the material creature Him who is invisible. He is your elder brother who, in the flesh, makes known to you a Being of infinite attributes whom not even the celestial hosts can presume fully to understand. But all of this must consist in the personal experience of the individual believer. God who is spirit can be known only as a spiritual experience. God can be revealed to the finite sons of the material worlds, by the divine Son of the spiritual realms, only as a Father. You can know the Eternal as a Father; you can worship him as the God of universes, the infinite Creator of all existences.
