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 2024 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 number 148
"Topical Study #148, "Important Christian Bible Verses Confirmed and Amplified
by the Fifth Epochal Revelation of Truth: The Urantia Book"
Part 49
Compiled Oct. 28, 2024 by Dave@PureChristians.org
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 152. We have confidence IN JESUS that if we ask anything according to His WILL, He hears us. I John 5:14
[GOD hears and knows all; praying never changes GOD’S perfect will !]
Urantia Book
Paper 91 - The Evolution of Prayer
2. Evolving Prayer
[Paper:section.paragraph (page.para)]
91:2.1 (995.6)The first prayers were merely verbalized wishes, the expression of sincere desires. Prayer next became a technique of achieving spirit co-operation. And then it attained to the higher function of assisting religion in the conservation of all worth-while values.
91:2.2 (995.7)Both prayer and magic arose as a result of man’s adjustive reactions to Urantian environment. But aside from this generalized relationship, they have little in common. Prayer has always indicated positive action by the praying ego; it has been always psychic and sometimes spiritual. Magic has usually signified an attempt to manipulate reality without affecting the ego of the manipulator, the practitioner of magic. Despite their independent origins, magic and prayer often have been interrelated in their later stages of development. Magic has sometimes ascended by goal elevation from formulas through rituals and incantations to the threshold of true prayer. Prayer has sometimes become so materialistic that it has degenerated into a pseudomagical technique of avoiding the expenditure of that effort which is requisite for the solution of Urantian problems.
91:2.3 (996.1)When man learned that prayer could not coerce the gods, then it became more of a petition, favor seeking. But the truest prayer is in reality a communion between man and his Maker.
91:2.4 (996.2)The appearance of the sacrifice idea in any religion unfailingly detracts from the higher efficacy of true prayer in that men seek to substitute the offerings of material possessions for the offering of their own consecrated wills to the doing of the will of God.
91:2.5 (996.3)When religion is divested of a personal God, its prayers translate to the levels of theology and philosophy. When the highest God concept of a religion is that of an impersonal Deity, such as in pantheistic idealism, although affording the basis for certain forms of mystic communion, it proves fatal to the potency of true prayer, which always stands for man’s communion with a personal and superior being.
91:2.6 (996.4)During the earlier times of racial evolution and even at the present time, in the day-by-day experience of the average mortal, prayer is very much a phenomenon of man’s intercourse with his own subconscious. But there is also a domain of prayer wherein the intellectually alert and spiritually progressing individual attains more or less contact with the superconscious levels of the human mind, the domain of the indwelling Thought Adjuster. In addition, there is a definite spiritual phase of true prayer which concerns its reception and recognition by the spiritual forces of the universe, and which is entirely distinct from all human and intellectual association.
91:2.7 (996.5)Prayer contributes greatly to the development of the religious sentiment of an evolving human mind. It is a mighty influence working to prevent isolation of personality.
91:2.8 (996.6)Prayer represents one technique associated with the natural religions of racial evolution which also forms a part of the experiential values of the higher religions of ethical excellence, the religions of revelation.
3. Prayer and the Alter Ego
91:3.3 (997.1)As it is conceived by successive generations of praying mortals, the alter ego evolves up through ghosts, fetishes, and spirits to polytheistic gods, and eventually to the One God, a divine being embodying the highest ideals and the loftiest aspirations of the praying ego. And thus does prayer function as the most potent agency of religion in the conservation of the highest values and ideals of those who pray. From the moment of the conceiving of an alter ego to the appearance of the concept of a divine and heavenly Father, prayer is always a socializing, moralizing, and spiritualizing practice.
91:3.4 (997.2)The simple prayer of faith evidences a mighty evolution in human experience whereby the ancient conversations with the fictitious symbol of the alter ego of primitive religion have become exalted to the level of communion with the spirit of the Infinite and to that of a bona fide consciousness of the reality of the eternal God and Paradise Father of all intelligent creation.
91:3.5 (997.3)Aside from all that is superself in the experience of praying, it should be remembered that ethical prayer is a splendid way to elevate one’s ego and reinforce the self for better living and higher attainment. Prayer induces the human ego to look both ways for help: for material aid to the subconscious reservoir of mortal experience, for inspiration and guidance to the superconscious borders of the contact of the material with the spiritual, with the Mystery Monitor. [Your indwelling Thought Adjuster.]
91:3.6 (997.4)Prayer ever has been and ever will be a twofold human experience: a psychologic procedure interassociated with a spiritual technique. And these two functions of prayer can never be fully separated.
91:3.7 (997.5)Enlightened prayer must recognize not only an external and personal God but also an internal and impersonal Divinity, the indwelling Adjuster. It is altogether fitting that man, when he prays, should strive to grasp the concept of the Universal Father on Paradise; but the more effective technique for most practical purposes will be to revert to the concept of a near-by alter ego, just as the primitive mind was wont to do, and then to recognize that the idea of this alter ego has evolved from a mere fiction to the truth of God’s indwelling mortal man in the factual presence of the Adjuster so that man can talk face to face, as it were, with a real and genuine and divine alter ego that indwells him and is the very presence and essence of the living God, the Universal Father.
4. Ethical Praying
91:4.1 (997.6)No prayer can be ethical when the petitioner seeks for selfish advantage over his fellows. Selfish and materialistic praying is incompatible with the ethical religions which are predicated on unselfish and divine love. All such unethical praying reverts to the primitive levels of pseudo magic and is unworthy of advancing civilizations and enlightened religions. Selfish praying transgresses the spirit of all ethics founded on loving justice.
91:4.2 (997.7)Prayer must never be so prostituted as to become a substitute for action. All ethical prayer is a stimulus to action and a guide to the progressive striving for idealistic goals of superself-attainment.
91:4.3 (998.1)In all your praying be fair; do not expect God to show partiality, to love you more than his other children, your friends, neighbors, even enemies. But the prayer of the natural or evolved religions is not at first ethical, as it is in the later revealed religions. All praying, whether individual or communal, may be either egoistic or altruistic. That is, the prayer may be centered upon the self or upon others. When the prayer seeks nothing for the one who prays nor anything for his fellows, then such attitudes of the soul tend to the levels of true worship. Egoistic prayers involve confessions and petitions and often consist in requests for material favors. Prayer is somewhat more ethical when it deals with forgiveness and seeks wisdom for enhanced self-control.
91:4.4 (998.2)While the nonselfish type of prayer is strengthening and comforting, materialistic praying is destined to bring disappointment and disillusionment as advancing scientific discoveries demonstrate that man lives in a physical universe of law and order. The childhood of an individual or a race is characterized by primitive, selfish, and materialistic praying. And, to a certain extent, all such petitions are efficacious in that they unvaryingly lead to those efforts and exertions which are contributory to achieving the answers to such prayers. The real prayer of faith always contributes to the augmentation of the technique of living, even if such petitions are not worthy of spiritual recognition. But the spiritually advanced person should exercise great caution in attempting to discourage the primitive or immature mind regarding such prayers.
91:4.5 (998.3)Remember, even if prayer does not change God, it very often effects great and lasting changes in the one who prays in faith and confident expectation. Prayer has been the ancestor of much peace of mind, cheerfulness, calmness, courage, self-mastery, and fair-mindedness in the men and women of the evolving races.
5. Social Repercussions of Prayer
91:5.1 (998.4)In ancestor worship, prayer leads to the cultivation of ancestral ideals. But prayer, as a feature of Deity worship, transcends all other such practices since it leads to the cultivation of divine ideals. As the concept of the alter ego of prayer becomes supreme and divine, so are man’s ideals accordingly elevated from mere human toward supernal and divine levels, and the result of all such praying is the enhancement of human character and the profound unification of human personality.
91:5.2 (998.5)But prayer need not always be individual. Group or congregational praying is very effective in that it is highly socializing in its repercussions. When a group engages in community prayer for moral enhancement and spiritual uplift, such devotions are reactive upon the individuals composing the group; they are all made better because of participation. Even a whole city or an entire nation can be helped by such prayer devotions. Confession, repentance, and prayer have led individuals, cities, nations, and whole races to mighty efforts of reform and courageous deeds of valorous achievement.
91:5.3 (998.6)If you truly desire to overcome the habit of criticizing some friend, the quickest and surest way of achieving such a change of attitude is to establish the habit of praying for that person every day of your life. But the social repercussions of such prayers are dependent largely on two conditions:
91:5.4 (998.7)1. The person who is prayed for should know that he is being prayed for.
91:5.5 (999.1)2. The person who prays should come into intimate social contact with the person for whom he is praying.
91:5.6 (999.2)Prayer is the technique whereby, sooner or later, every religion becomes institutionalized. And in time prayer becomes associated with numerous secondary agencies, some helpful, others decidedly deleterious, [harmful] such as priests, holy books, worship rituals, and ceremonials. [and praying to "saints" to intercede and change God for you !]
91:5.7 (999.3)But the minds of greater spiritual illumination should be patient with, and tolerant of, those less endowed intellects that crave symbolism for the mobilization of their feeble spiritual insight. The strong must not look with disdain upon the weak. Those who are God-conscious without symbolism must not deny the grace-ministry of the symbol to those who find it difficult to worship Deity and to revere truth, beauty, and goodness without form and ritual. In prayerful worship, most mortals envision some symbol of the object-goal of their devotions.
6. The Province of Prayer
91:6.1 (999.4)Prayer, unless in liaison with the will and actions of the personal spiritual forces and material supervisors of a realm, can have no direct effect upon one’s physical environment. While there is a very definite limit to the province of the petitions of prayer, such limits do not equally apply to the faith of those who pray.
91:6.2 (999.5)Prayer is not a technique for curing real and organic diseases, but it has contributed enormously to the enjoyment of abundant health and to the cure of numerous mental, emotional, and nervous ailments. And even in actual bacterial disease, prayer has many times added to the efficacy of other remedial procedures. Prayer has turned many an irritable and complaining invalid into a paragon of patience and made him an inspiration to all other human sufferers.
91:6.3 (999.6)No matter how difficult it may be to reconcile the scientific doubtings regarding the efficacy of prayer with the ever-present urge to seek help and guidance from divine sources, never forget that the sincere prayer of faith is a mighty force for the promotion of personal happiness, individual self-control, social harmony, moral progress, and spiritual attainment.
91:6.4 (999.7)Prayer, even as a purely human practice, a dialogue with one’s alter ego, constitutes a technique of the most efficient approach to the realization of those reserve powers of human nature which are stored and conserved in the unconscious realms of the human mind. Prayer is a sound psychologic practice, aside from its religious implications and its spiritual significance. It is a fact of human experience that most persons, if sufficiently hard pressed, will pray in some way to some source of help.
91:6.5 (999.8)Do not be so slothful as to ask God to solve your difficulties, but never hesitate to ask him for wisdom and spiritual strength to guide and sustain you while you yourself resolutely and courageously attack the problems at hand.
91:6.6 (999.9)Prayer has been an indispensable factor in the progress and preservation of religious civilization, and it still has mighty contributions to make to the further enhancement and spiritualization of society if those who pray will only do so in the light of scientific facts, philosophic wisdom, intellectual sincerity, and spiritual faith. Pray as Jesus taught his disciples—honestly, unselfishly, with fairness, and without doubting.
91:6.7 (1000.1)But the efficacy of prayer in the personal spiritual experience of the one who prays is in no way dependent on such a worshiper’s intellectual understanding, philosophic acumen, social level, cultural status, or other mortal acquirements. The psychic and spiritual concomitants of the prayer of faith are immediate, personal, and experiential. There is no other technique whereby every man, regardless of all other mortal accomplishments, can so effectively and immediately approach the threshold of that realm wherein he can communicate with his Maker, where the creature contacts with the reality of the Creator, with the indwelling Thought Adjuster.
8. Praying as a Personal Experience
91:8.1 (1001.5)There is a truly spontaneous aspect to prayer, for primitive man found himself praying long before he had any clear concept of a God. Early man was wont to pray in two diverse situations: When in dire need, he experienced the impulse to reach out for help; and when jubilant, he indulged the impulsive expression of joy.
91:8.2 (1001.6)Prayer is not an evolution of magic; they each arose independently. Magic was an attempt to adjust Deity to conditions; prayer is the effort to adjust the personality to the will of Deity. True prayer is both moral and religious; magic is neither.
91:8.3 (1001.7)Prayer may become an established custom; many pray because others do. Still others pray because they fear something direful may happen if they do not offer their regular supplications.
91:8.4 (1001.8)To some individuals prayer is the calm expression of gratitude; to others, a group expression of praise, social devotions; sometimes it is the imitation of another’s religion, while in true praying it is the sincere and trusting communication of the spiritual nature of the creature with the anywhere presence of the spirit of the Creator.
91:8.5 (1001.9)Prayer may be a spontaneous expression of God-consciousness or a meaningless recitation of theologic formulas. It may be the ecstatic praise of a God-knowing soul or the slavish obeisance of a fear-ridden mortal. It is sometimes the pathetic expression of spiritual craving and sometimes the blatant shouting of pious phrases. Prayer may be joyous praise or a humble plea for forgiveness.
91:8.6 (1001.10)Prayer may be the childlike plea for the impossible or the mature entreaty for moral growth and spiritual power. A petition may be for daily bread or may embody a wholehearted yearning to find God and to do his will. It may be a wholly selfish request or a true and magnificent gesture toward the realization of unselfish brotherhood.
91:8.7 (1001.11)Prayer may be an angry cry for vengeance or a merciful intercession for one’s enemies. It may be the expression of a hope of changing God or the powerful technique of changing one’s self. It may be the cringing plea of a lost sinner before a supposedly stern Judge or the joyful expression of a liberated son of the living and merciful heavenly Father.
91:8.8 (1001.12)Modern man is perplexed by the thought of talking things over with God in a purely personal way. Many have abandoned regular praying; they only pray when under unusual pressure—in emergencies. Man should be unafraid to talk to God, but only a spiritual child would undertake to persuade, or presume to change, God.
91:8.9 (1002.1)But real praying does attain reality. Even when the air currents are ascending, no bird can soar except by outstretched wings. Prayer elevates man because it is a technique of progressing by the utilization of the ascending spiritual currents of the universe.
91:8.10 (1002.2)Genuine prayer adds to spiritual growth, modifies attitudes, and yields that satisfaction which comes from communion with divinity. It is a spontaneous outburst of God-consciousness.
91:8.11 (1002.3)God answers man’s prayer by giving him an increased revelation of truth, an enhanced appreciation of beauty, and an augmented concept of goodness. Prayer is a subjective gesture, but it contacts with mighty objective realities on the spiritual levels of human experience; it is a meaningful reach by the human for superhuman values. It is the most potent spiritual-growth stimulus.
91:8.12 (1002.4)Words are irrelevant to prayer; they are merely the intellectual channel in which the river of spiritual supplication may chance to flow. The word value of a prayer is purely autosuggestive in private devotions and sociosuggestive in group devotions. God answers the soul’s attitude, not the words.
91:8.13 (1002.5)Prayer is not a technique of escape from conflict but rather a stimulus to growth in the very face of conflict. Pray only for values, not things; for growth, not for gratification.
9. Conditions of Effective Prayer
91:9.1 (1002.6)If you would engage in effective praying, you should bear in mind the laws of prevailing petitions:
91:9.2 (1002.7)1. You must qualify as a potent prayer by sincerely and courageously facing the problems of universe reality. You must possess cosmic stamina.
91:9.3 (1002.8)2. You must have honestly exhausted the human capacity for human adjustment. You must have been industrious.
91:9.4 (1002.9)3. You must surrender every wish of mind and every craving of soul to the transforming embrace of spiritual growth. You must have experienced an enhancement of meanings and an elevation of values.
91:9.5 (1002.10)4. You must make a wholehearted choice of the divine will. You must obliterate the dead center of indecision.
91:9.6 (1002.11)5. You not only recognize the Father’s will and choose to do it, but you have effected an unqualified consecration, and a dynamic dedication, to the actual doing of the Father’s will.
91:9.7 (1002.12)6. Your prayer will be directed exclusively for divine wisdom to solve the specific human problems encountered in the Paradise ascension—the attainment of divine perfection.
91:9.8 (1002.13)7. And you must have faith—living faith.
91:9.9 (1002.14)[Presented by the Chief of the Urantia Midwayers.]
Paper 146 - First Preaching Tour of Galilee
2. At Jotapata
146:2.4 (1638.4)3. By opening the human end of the channel of the God-man communication, mortals make immediately available the ever-flowing stream of divine ministry to the creatures of the worlds. When man hears God’s spirit speak within the human heart, inherent in such an experience is the fact that God simultaneously hears that man’s prayer. Even the forgiveness of sin operates in this same unerring fashion. The Father in heaven has forgiven you even before you have thought to ask him, but such forgiveness is not available in your personal religious experience until such a time as you forgive your fellow men. God’s forgiveness in fact is not conditioned upon your forgiving your fellows, but in experience it is exactly so conditioned. And this fact of the synchrony of divine and human forgiveness was thus recognized and linked together in the prayer which Jesus taught the apostles.
146:2.5 (1638.5)4. There is a basic law of justice in the universe which mercy is powerless to circumvent. The unselfish glories of Paradise are not possible of reception by a thoroughly selfish creature of the realms of time and space. Even the infinite love of God cannot force the salvation of eternal survival upon any mortal creature who does not choose to survive. Mercy has great latitude of bestowal, but, after all, there are mandates of justice which even love combined with mercy cannot effectively abrogate. Again Jesus quoted from the Hebrew scriptures: “I have called and you refused to hear; I stretched out my hand, but no man regarded. You have set at naught all my counsel, and you have rejected my reproof, and because of this rebellious attitude it becomes inevitable that you shall call upon me and fail to receive an answer. Having rejected the way of life, you may seek me diligently in your times of suffering, but you will not find me.”
146:2.6 (1639.1)5. They who would receive mercy must show mercy; judge not that you be not judged. With the spirit with which you judge others you also shall be judged. Mercy does not wholly abrogate universe fairness. In the end it will prove true: “Whoso stops his ears to the cry of the poor, he also shall some day cry for help, and no one will hear him.” The sincerity of any prayer is the assurance of its being heard; the spiritual wisdom and universe consistency of any petition is the determiner of the time, manner, and degree of the answer. A wise father does not literally answer the foolish prayers of his ignorant and inexperienced children, albeit the children may derive much pleasure and real soul satisfaction from the making of such absurd petitions.
146:2.7 (1639.2)6. When you have become wholly dedicated to the doing of the will of the Father in heaven, the answer to all your petitions will be forthcoming because your prayers will be in full accordance with the Father’s will, and the Father’s will is ever manifest throughout his vast universe. What the true son desires and the infinite Father wills IS. Such a prayer cannot remain unanswered, and no other sort of petition can possibly be fully answered.
146:2.8 (1639.3)7. The cry of the righteous is the faith act of the child of God which opens the door of the Father’s storehouse of goodness, truth, and mercy, and these good gifts have long been in waiting for the son’s approach and personal appropriation. Prayer does not change the divine attitude toward man, but it does change man’s attitude toward the changeless Father. The motive of the prayer gives it right of way to the divine ear, not the social, economic, or outward religious status of the one who prays.
146:2.9 (1639.4)8. Prayer may not be employed to avoid the delays of time or to transcend the handicaps of space. Prayer is not designed as a technique for aggrandizing self or for gaining unfair advantage over one’s fellows. A thoroughly selfish soul cannot pray in the true sense of the word. Said Jesus: “Let your supreme delight be in the character of God, and he shall surely give you the sincere desires of your heart.” “Commit your way to the Lord; trust in him, and he will act.” “For the Lord hears the cry of the needy, and he will regard the prayer of the destitute.”
146:2.10 (1639.5)9. “I have come forth from the Father; if, therefore, you are ever in doubt as to what you would ask of the Father, ask in my name, and I will present your petition in accordance with your real needs and desires and in accordance with my Father’s will.” Guard against the great danger of becoming self-centered in your prayers. Avoid praying much for yourself; pray more for the spiritual progress of your brethren. Avoid materialistic praying; pray in the spirit and for the abundance of the gifts of the spirit.
146:2.11 (1639.6)10. When you pray for the sick and afflicted, do not expect that your petitions will take the place of loving and intelligent ministry to the necessities of these afflicted ones. Pray for the welfare of your families, friends, and fellows, but especially pray for those who curse you, and make loving petitions for those who persecute you. “But when to pray, I will not say. Only the spirit that dwells within you may move you to the utterance of those petitions which are expressive of your inner relationship with the Father of spirits.”
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.”
146:2.13 (1640.2)12. All believers in this gospel should pray sincerely for the extension of the kingdom of heaven. Of all the prayers of the Hebrew scriptures he commented most approvingly on the petition of the Psalmist: “Create in me a clean heart, O God, and renew a right spirit within me. Purge me from secret sins and keep back your servant from presumptuous transgression.” Jesus commented at great length on the relation of prayer to careless and offending speech, quoting: “Set a watch, O Lord, before my mouth; keep the door of my lips.” “The human tongue,” said Jesus, “is a member which few men can tame, but the spirit within can transform this unruly member into a kindly voice of tolerance and an inspiring minister of mercy.”
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.
146:2.15 (1640.4)14. Jesus warned his followers against thinking that their prayers would be rendered more efficacious by ornate repetitions, eloquent phraseology, fasting, penance, or sacrifices. But he did exhort his believers to employ prayer as a means of leading up through thanksgiving to true worship. Jesus deplored that so little of the spirit of thanksgiving was to be found in the prayers and worship of his followers. He quoted from the Scriptures on this occasion, saying: “It is a good thing to give thanks to the Lord and to sing praises to the name of the Most High, to acknowledge his loving-kindness every morning and his faithfulness every night, for God has made me glad through his work. In everything I will give thanks according to the will of God.”
146:2.16 (1640.5)15. And then Jesus said: “Be not constantly overanxious about your common needs. Be not apprehensive concerning the problems of your earthly existence, but in all these things by prayer and supplication, with the spirit of sincere thanksgiving, let your needs be spread out before your Father who is in heaven.” Then he quoted from the Scriptures: “I will praise the name of God with a song and will magnify him with thanksgiving. And this will please the Lord better than the sacrifice of an ox or bullock with horns and hoofs.”
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.
146:2.18 (1641.2)And many other truths did Jesus tell his apostles about man’s communion with God, but not many of them could fully encompass his teaching.
Paper 180 - The Farewell Discourse
2. The Vine and the Branches
180:2.1 (1945.4)Then Jesus stood up again and continued teaching his apostles: “I am the true vine, and my Father is the husbandman. I am the vine, and you are the branches. And the Father requires of me only that you shall bear much fruit. The vine is pruned only to increase the fruitfulness of its branches. Every branch coming out of me which bears no fruit, the Father will take away. Every branch which bears fruit, the Father will cleanse that it may bear more fruit. Already are you clean through the word I have spoken, but you must continue to be clean. You must abide in me, and I in you; the branch will die if it is separated from the vine. As the branch cannot bear fruit except it abides in the vine, so neither can you yield the fruits of loving service except you abide in me. Remember: I am the real vine, and you are the living branches. He who lives in me, and I in him, will bear much fruit of the spirit and experience the supreme joy of yielding this spiritual harvest. If you will maintain this living spiritual connection with me, you will bear abundant fruit. If you abide in me and my words live in you, you will be able to commune freely with me, and then can my living spirit so infuse you that you may ask whatsoever my spirit wills and do all this with the assurance that the Father will grant us our petition. Herein is the Father glorified: that the vine has many living branches, and that every branch bears much fruit. And when the world sees these fruit-bearing branches—my friends who love one another, even as I have loved them—all men will know that you are truly my disciples.
180:2.2 (1945.5)“As the Father has loved me, so have I loved you. Live in my love even as I live in the Father’s love. If you do as I have taught you, you shall abide in my love even as I have kept the Father’s word and evermore abide in his love.”
180:2.3 (1946.1)The Jews had long taught that the Messiah would be “a stem arising out of the vine” of David’s ancestors, and in commemoration of this olden teaching a large emblem of the grape and its attached vine decorated the entrance to Herod’s temple. The apostles all recalled these things while the Master talked to them this night in the upper chamber.
180:2.4 (1946.2)But great sorrow later attended the misinterpretation of the Master’s inferences regarding prayer. There would have been little difficulty about these teachings if his exact words had been remembered and subsequently truthfully recorded. But as the record was made, [These errors are here: John 16:23 &24] believers eventually regarded prayer in Jesus’ name as a sort of supreme magic, thinking that they would receive from the Father anything they asked for. For centuries honest souls have continued to wreck their faith against this stumbling block. How long will it take the world of believers to understand that prayer is not a process of getting your way but rather a program of taking God’s way, an experience of learning how to recognize and execute the Father’s will? It is entirely true that, when your will has been truly aligned with his, you can ask anything conceived by that will-union, and it will be granted. And such a will-union is effected by and through Jesus even as the life of the vine flows into and through the living branches.
180:2.5 (1946.3)When there exists this living connection between divinity and humanity, if humanity should thoughtlessly and ignorantly pray for selfish ease and vainglorious accomplishments, there could be only one divine answer: more and increased bearing of the fruits of the spirit on the stems of the living branches. When the branch of the vine is alive, there can be only one answer to all its petitions: increased grape bearing. In fact, the branch exists only for, and can do nothing except, fruit bearing, yielding grapes. So does the true believer exist only for the purpose of bearing the fruits of the spirit: to love man as he himself has been loved by God—that we should love one another, even as Jesus has loved us.
180:2.6 (1946.4)And when the Father’s hand of discipline is laid upon the vine, it is done in love, in order that the branches may bear much fruit. And a wise husbandman cuts away only the dead and fruitless branches.
180:2.7 (1946.5)Jesus had great difficulty in leading even his apostles to recognize that prayer is a function of spirit-born believers in the spirit-dominated kingdom.
Topical Study number 148
"Topical Study #148, "Important Christian Bible Verses Confirmed and Amplified
by the Fifth Epochal Revelation of Truth: The Urantia Book"
Part 50
Compiled Oct. 30, 2024 by Dave@PureChristians.org
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 153. I the LORD will hear them; I will not forsake them. I will not forget YOU. Isa 41:17 & 49:15
[Part 2 of 3 Urantia Book paragraphs]
Urantia Book
Paper 97 - Evolution of the God Concept Among the Hebrews
7. The Second Isaiah
[Paper:section.paragraph (page.para)]
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.”
Paper 190 - Morontia Appearances of Jesus
5. The Walk with Two Brothers [on the road to Emmnaus]
[Many times this paragraph comes up; as it is Jesus' powerful summary of Jesus' Gospel ! Freely share !]
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 154. O LORD my GOD, I trust You. Ps 7.1
Urantia Book
Paper 146 -First Preaching Tour of Galilee
2. At Jotapata [Jesus' teachings on Prayer, summarized in modern phraseology.]
146:2.9 (1639.4)8. Prayer may not be employed to avoid the delays of time or to transcend the handicaps of space. Prayer is not designed as a technique for aggrandizing self or for gaining unfair advantage over one’s fellows. A thoroughly selfish soul cannot pray in the true sense of the word. Said Jesus: “Let your supreme delight be in the character of God, and he shall surely give you the sincere desires of your heart.” “Commit your way to the Lord; trust in him, and he will act.” “For the Lord hears the cry of the needy, and he will regard the prayer of the destitute.”
Bible 155. Blessed are they who put their trust in Him. Ps 2:12
Urantia
Paper 2 -The Nature of God
6. The Goodness of God
2:6.3 (41.1)The “richness of the goodness of God leads erring man to repentance.” “Every good gift and every perfect gift comes down from the Father of lights.” “God is good; he is the eternal refuge of the souls of men.” “The Lord God is merciful and gracious. He is long-suffering and abundant in goodness and truth.” “Taste and see that the Lord is good! Blessed is the man who trusts him.” “The Lord is gracious and full of compassion. He is the God of salvation.” “He heals the brokenhearted and binds up the wounds of the soul. He is man’s all-powerful benefactor.”
Bible 156. (The Disciples:) Who then can be saved? (JESUS:) With men this is impossible; but WITH GOD, ALL THINGS ARE POSSIBLE. Matt 19:25-26 Mark 10:26-27
Urantia
Paper 2 -The Nature of God
1. The Infinity of God
2:1.2 (34.1)“There is but one God, the infinite Father, who is also a faithful Creator.” “The divine Creator is also the Universal Disposer, the source and destiny of souls. He is the Supreme Soul, the Primal Mind, and the Unlimited Spirit of all creation.” “The great Controller makes no mistakes. He is resplendent in majesty and glory.” “The Creator God is wholly devoid of fear and enmity. He is immortal, eternal, self-existent, divine, and bountiful.” “How pure and beautiful, how deep and unfathomable is the supernal Ancestor of all things!” “The Infinite is most excellent in that he imparts himself to men. He is the beginning and the end, the Father of every good and perfect purpose.” “With God all things are possible; the eternal Creator is the cause of causes.”
3. Justice and Righteousness
2:3.2 (36.7)How futile to make puerile appeals to such a God to modify his changeless decrees so that we can avoid the just consequences of the operation of his wise natural laws and righteous spiritual mandates! “Be not deceived; God is not mocked, for whatsoever a man sows that shall he also reap.” True, even in the justice of reaping the harvest of wrongdoing, this divine justice is always tempered with mercy. Infinite wisdom is the eternal arbiter which determines the proportions of justice and mercy which shall be meted out in any given circumstance. The greatest punishment (in reality an inevitable consequence) for wrongdoing and deliberate rebellion against the government of God is loss of existence as an individual subject of that government. The final result of wholehearted sin is annihilation. In the last analysis, such sin-identified individuals have destroyed themselves by becoming wholly unreal through their embrace of iniquity. The factual disappearance of such a creature is, however, always delayed until the ordained order of justice current in that universe has been fully complied with.
Paper 3 - The Attributes of God
2. God’s Infinite Power
3:2.1 (46.5)All the universes know that “the Lord God omnipotent reigns.” The affairs of this world and other worlds are divinely supervised. “He does according to his will in the army of heaven and among the inhabitants of the earth.” It is eternally true, “there is no power but of God.”
3:2.2 (46.6)Within the bounds of that which is consistent with the divine nature, it is literally true that “with God all things are possible.” The long-drawn-out evolutionary processes of peoples, planets, and universes are under the perfect control of the universe creators and administrators and unfold in accordance with the eternal purpose of the Universal Father, proceeding in harmony and order and in keeping with the all-wise plan of God. There is only one lawgiver. He upholds the worlds in space and swings the universes around the endless circle of the eternal circuit.
Paper 26 - Ministering Spirits of the Central Universe
5. The Pilgrim Helpers
26:5.1 (291.1)The first of the seven groups of secondary supernaphim to be encountered are the pilgrim helpers, those beings of quick understanding and broad sympathy who welcome the much-traveled ascenders of space to the stabilized worlds and settled economy of the central universe. Simultaneously these high ministers begin their work for the Paradise pilgrims of eternity, the first of whom arrived on the pilot world of the inner Havona circuit concomitantly with the landing of Grandfanda on the pilot world of the outer circuit. Back in those far-distant days the pilgrims from Paradise and the pilgrims of time first met on the receiving world of circuit number four.
26:5.2 (291.2)These pilgrim helpers, functioning on the seventh circle of Havona worlds, conduct their work for the ascending mortals in three major divisions: first, the supreme understanding of the Paradise Trinity; second, the spiritual comprehension of the Father-Son partnership; and third, the intellectual recognition of the Infinite Spirit. Each of these phases of instruction is divided into seven branches of twelve minor divisions of seventy subsidiary groups; and each of these seventy subsidiary groupings of instruction is presented in one thousand classifications. More detailed instruction is provided on subsequent circles, but an outline of every Paradise requirement is taught by the pilgrim helpers.
26:5.3 (291.3)That, then, is the primary or elementary course which confronts the faith-tested and much-traveled pilgrims of space. But long before reaching Havona, these ascendant children of time have learned to feast upon uncertainty, to fatten upon disappointment, to enthuse over apparent defeat, to invigorate in the presence of difficulties, to exhibit indomitable courage in the face of immensity, and to exercise unconquerable faith when confronted with the challenge of the inexplicable. Long since, the battle cry of these pilgrims became: “In liaison with God, nothing—absolutely nothing—is impossible.”
Paper 158 -The Mount of Transfiguration
5. Jesus Heals the Boy
158:5.1 (1757.1)As Jesus drew near, the nine apostles were more than relieved to welcome him, and they were greatly encouraged to behold the good cheer and unusual enthusiasm which marked the countenances of Peter, James, and John. They all rushed forward to greet Jesus and their three brethren. As they exchanged greetings, the crowd came up, and Jesus asked, “What were you disputing about as we drew near?” But before the disconcerted and humiliated apostles could reply to the Master’s question, the anxious father of the afflicted lad stepped forward and, kneeling at Jesus’ feet, said: “Master, I have a son, an only child, who is possessed by an evil spirit. Not only does he cry out in terror, foam at the mouth, and fall like a dead person at the time of seizure, but oftentimes this evil spirit which possesses him rends him in convulsions and sometimes has cast him into the water and even into the fire. With much grinding of teeth and as a result of many bruises, my child wastes away. His life is worse than death; his mother and I are of a sad heart and a broken spirit. About noon yesterday, seeking for you, I caught up with your disciples, and while we were waiting, your apostles sought to cast out this demon, but they could not do it. And now, Master, will you do this for us, will you heal my son?”
158:5.2 (1757.2)When Jesus had listened to this recital, he touched the kneeling father and bade him rise while he gave the near-by apostles a searching survey. Then said Jesus to all those who stood before him: “O faithless and perverse generation, how long shall I bear with you? How long shall I be with you? How long ere you learn that the works of faith come not forth at the bidding of doubting unbelief?” And then, pointing to the bewildered father, Jesus said, “Bring hither your son.” And when James had brought the lad before Jesus, he asked, “How long has the boy been afflicted in this way?” The father answered, “Since he was a very young child.” And as they talked, the youth was seized with a violent attack and fell in their midst, gnashing his teeth and foaming at the mouth. After a succession of violent convulsions he lay there before them as one dead. Now did the father again kneel at Jesus’ feet while he implored the Master, saying: “If you can cure him, I beseech you to have compassion on us and deliver us from this affliction.” And when Jesus heard these words, he looked down into the father’s anxious face, saying: “Question not my Father’s power of love, only the sincerity and reach of your faith. All things are possible to him who really believes.” And then James of Safed spoke those long-to-be-remembered words of commingled faith and doubt, “Lord, I believe. I pray you help my unbelief.”
158:5.3 (1757.3)When Jesus heard these words, he stepped forward and, taking the lad by the hand, said: “I will do this in accordance with my Father’s will and in honor of living faith. My son, arise! Come out of him, disobedient spirit, and go not back into him.” And placing the hand of the lad in the hand of the father, Jesus said: “Go your way. The Father has granted the desire of your soul.” And all who were present, even the enemies of Jesus, were astonished at what they saw.
Paper 26 - Ministering Spirits of the Central Universe
5. The Pilgrim Helpers
26:5.3 (291.3)That, then, is the primary or elementary course which confronts the faith-tested and much-traveled pilgrims of space. But long before reaching Havona, these ascendant children of time have learned to feast upon uncertainty, to fatten upon disappointment, to enthuse over apparent defeat, to invigorate in the presence of difficulties, to exhibit indomitable courage in the face of immensity, and to exercise unconquerable faith when confronted with the challenge of the inexplicable. Long since, the battle cry of these pilgrims became: “In liaison with God, nothing—absolutely nothing—is impossible.”
Paper 163 - Ordination of the Seventy at Magadan
3. The Discussion About Wealth [All paragraphs]
163:3.1 (1803.3)By the time Jesus had finished talking with Matadormus, Peter and a number of the apostles had gathered about him, and as the rich young man was departing, Jesus turned around to face the apostles and said: “You see how difficult it is for those who have riches to enter fully into the kingdom of God! Spiritual worship cannot be shared with material devotions; no man can serve two masters. You have a saying that it is ‘easier for a camel to go through the eye of a needle than for the heathen to inherit eternal life.’ And I declare that it is as easy for this camel to go through the needle’s eye as for these self-satisfied rich ones to enter the kingdom of heaven.”
163:3.2 (1803.4)When Peter and the apostles heard these words, they were astonished exceedingly, so much so that Peter said: “Who then, Lord, can be saved? Shall all who have riches be kept out of the kingdom?” And Jesus replied: “No, Peter, but all who put their trust in riches shall hardly enter into the spiritual life that leads to eternal progress. But even then, much which is impossible to man is not beyond the reach of the Father in heaven; rather should we recognize that with God all things are possible.”
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. 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.”
163:3.4 (1804.1)And then said Peter, “But, Master, we have left everything to follow you, what then shall we have?” And Jesus spoke to all of the twelve: “Verily, verily, I say to you, there is no man who has left wealth, home, wife, brethren, parents, or children for my sake and for the sake of the kingdom of heaven who shall not receive manifold more in this world, perhaps with some persecutions, and in the world to come eternal life. But many who are first shall be last, while the last shall often be first. The Father deals with his creatures in accordance with their needs and in obedience to his just laws of merciful and loving consideration for the welfare of a universe.
163:3.5 (1804.2)“The kingdom of heaven is like a householder who was a large employer of men, and who went out early in the morning to hire laborers to work in his vineyard. When he had agreed with the laborers to pay them a denarius a day, he sent them into the vineyard. Then he went out about nine o’clock, and seeing others standing in the market place idle, he said to them: ‘Go you also to work in my vineyard, and whatsoever is right I will pay you.’ And they went at once to work. Again he went out about twelve and about three and did likewise. And going to the market place about five in the afternoon, he found still others standing idle, and he inquired of them, ‘Why do you stand here idle all the day?’ And the men answered, ‘Because nobody has hired us.’ Then said the householder: ‘Go you also to work in my vineyard, and whatever is right I will pay you.’
163:3.6 (1804.3)“When evening came, this owner of the vineyard said to his steward: ‘Call the laborers and pay them their wages, beginning with the last hired and ending with the first.’ When those who were hired about five o’clock came, they received a denarius each, and so it was with each of the other laborers. When the men who were hired at the beginning of the day saw how the later comers were paid, they expected to receive more than the amount agreed upon. But like the others every man received only a denarius. And when each had received his pay, they complained to the householder, saying: ‘These men who were hired last worked only one hour, and yet you have paid them the same as us who have borne the burden of the day in the scorching sun.’
163:3.7 (1804.4)“Then answered the householder: ‘My friends, I do you no wrong. Did not each of you agree to work for a denarius a day? Take now that which is yours and go your way, for it is my desire to give to those who came last as much as I have given to you. Is it not lawful for me to do what I will with my own? or do you begrudge my generosity because I desire to be good and to show mercy?’”
Bible 157. The LORD (both GOD and Jesus as One here in Spirit) is not willing that ANY (human) should perish; but that ALL should COME TO HIM !!! II Peter 3:9
Urantia
Paper 2 - The Nature of God
5. The Love of God [All paragraphs here]
2:5.1 (38.6)“God is love”; therefore his only personal attitude towards the affairs of the universe is always a reaction of divine affection. The Father loves us sufficiently to bestow his life upon us. “He makes his sun to rise on the evil and on the good and sends rain on the just and on the unjust.”
2:5.2 (39.1)It is wrong to think of God as being coaxed into loving his children because of the sacrifices of his Sons or the intercession of his subordinate creatures, “for the Father himself loves you.” It is in response to this paternal affection that God sends the marvelous Adjusters to indwell the minds of men. God’s love is universal; “whosoever will may come.” He would “have all men be saved by coming into the knowledge of the truth.” He is “not willing that any should perish.”
2:5.3 (39.2)The Creators are the very first to attempt to save man from the disastrous results of his foolish transgression of the divine laws. God’s love is by nature a fatherly affection; therefore does he sometimes “chasten us for our own profit, that we may be partakers of his holiness.” Even during your fiery trials remember that “in all our afflictions he is afflicted with us.”
2:5.4 (39.3)God is divinely kind to sinners. When rebels return to righteousness, they are mercifully received, “for our God will abundantly pardon.” “I am he who blots out your transgressions for my own sake, and I will not remember your sins.” “Behold what manner of love the Father has bestowed upon us that we should be called the sons of God.”
2:5.5 (39.4)After all, the greatest evidence of the goodness of God and the supreme reason for loving him is the indwelling gift of the Father—the Adjuster who so patiently awaits the hour when you both shall be eternally made one. Though you cannot find God by searching, if you will submit to the leading of the indwelling spirit, you will be unerringly guided, step by step, life by life, through universe upon universe, and age by age, until you finally stand in the presence of the Paradise personality of the Universal Father.
2:5.6 (39.5)How unreasonable that you should not worship God because the limitations of human nature and the handicaps of your material creation make it impossible for you to see him. Between you and God there is a tremendous distance (physical space) to be traversed. There likewise exists a great gulf of spiritual differential which must be bridged; but notwithstanding all that physically and spiritually separates you from the Paradise personal presence of God, stop and ponder the solemn fact that God lives within you; he has in his own way already bridged the gulf. He has sent of himself, his spirit, to live in you and to toil with you as you pursue your eternal universe career.
2:5.7 (39.6)I find it easy and pleasant to worship one who is so great and at the same time so affectionately devoted to the uplifting ministry of his lowly creatures. I naturally love one who is so powerful in creation and in the control thereof, and yet who is so perfect in goodness and so faithful in the loving-kindness which constantly overshadows us. I think I would love God just as much if he were not so great and powerful, as long as he is so good and merciful. We all love the Father more because of his nature than in recognition of his amazing attributes
2:5.8 (39.7)When I observe the Creator Sons and their subordinate administrators struggling so valiantly with the manifold difficulties of time inherent in the evolution of the universes of space, I discover that I bear these lesser rulers of the universes a great and profound affection. After all, I think we all, including the mortals of the realms, love the Universal Father and all other beings, divine or human, because we discern that these personalities truly love us. The experience of loving is very much a direct response to the experience of being loved. Knowing that God loves me, I should continue to love him supremely, even though he were divested of all his attributes of supremacy, ultimacy, and absoluteness.
2:5.9 (40.1)The Father’s love follows us now and throughout the endless circle of the eternal ages. As you ponder the loving nature of God, there is only one reasonable and natural personality reaction thereto: You will increasingly love your Maker; you will yield to God an affection analogous to that given by a child to an earthly parent; for, as a father, a real father, a true father, loves his children, so the Universal Father loves and forever seeks the welfare of his created sons and daughters.
2:5.10 (40.2)But the love of God is an intelligent and farseeing parental affection. The divine love functions in unified association with divine wisdom and all other infinite characteristics of the perfect nature of the Universal Father. God is love, but love is not God. The greatest manifestation of the divine love for mortal beings is observed in the bestowal of the Thought Adjusters, but your greatest revelation of the Father’s love is seen in the bestowal life of his Son Michael as he lived on earth the ideal spiritual life. It is the indwelling Adjuster who individualizes the love of God to each human soul.
2:5.11 (40.3)At times I am almost pained to be compelled to portray the divine affection of the heavenly Father for his universe children by the employment of the human word symbol love. This term, even though it does connote man’s highest concept of the mortal relations of respect and devotion, is so frequently designative of so much of human relationship that is wholly ignoble and utterly unfit to be known by any word which is also used to indicate the matchless affection of the living God for his universe creatures! How unfortunate that I cannot make use of some supernal and exclusive term which would convey to the mind of man the true nature and exquisitely beautiful significance of the divine affection of the Paradise Father.
2:5.12 (40.4)When man loses sight of the love of a personal God, the kingdom of God becomes merely the kingdom of good. Notwithstanding the infinite unity of the divine nature, love is the dominant characteristic of all God’s personal dealings with his creatures.
[NOTE Part 2 of Urantia Book paragraphs will continue next time here.]
NOTE: The next Topical Study # 148, Part 51 will be posted here Friday Nov. 01, 2024
[Note: The next Topical Study 148, Part 51 is on our Home Page, left column.]