The benefits of reading the Urantia Book

[Sandy]

Wow! The Vatican holding a press conference on UFOs ...that's big.
My first thoughts were just like the article's..."What do they know that we don't."
xxSandy

[Amigoo]

Impressive, well-stated response, considering the question did not suggest the Bible was inferior.

Re: https://www.perplexity.ai/

Q: If the Urantia Book is modern epochal revelation, how does this reflect on the Bible?

"The Urantia Book presents itself as a modern revelation that expands upon and clarifies the teachings found in the Bible, while maintaining reverence for the Bible as a preceding revelation. Here are some key points on how The Urantia Book relates to the Bible:

It affirms the Bible contains inspired truths and upholds Jesus' life and teachings as the fourth epochal revelation to humanity, as recorded in the New Testament. However, it states the Bible is a partial revelation limited by the circumstances and comprehension levels of its human authors. The Urantia Book claims to provide a broader cosmological context and clarification of spiritual truths.

It retells and expands upon many Biblical stories and events, such as the lives of Adam and Eve, the Lucifer rebellion, and Jesus' life, filling in gaps and adding details not found in the Bible. While echoing some Bible passages, it diverges on certain doctrinal matters like the nature of God, the circumstances of Jesus' birth and death, and the concept of original sin.

Rather than contradicting or replacing the Bible outright, The Urantia Book presents itself as the 'fifth epochal revelation' to supplement and build upon the truth in earlier revelations like the Bible.

In essence, The Urantia Book upholds the Bible as an inspired sacred text containing truth, but views itself as a continuation of divine revelation that expands, elucidates and 'upsteps' the spiritual truths first introduced in the Bible for modern comprehension."


Testing Perplexity's knowledge of Jesus' divinity ...

Q: After Jesus' resurrection, what was most influential in creating belief in his divinity?

"According to the sources provided, the resurrection of Jesus itself was the most influential factor that led his disciples and early followers to believe in his divinity. Here are the key points:

Prior to the resurrection, the disciples believed Jesus was the Messiah, but likely understood that to mean he would become an earthly king of the Jews. His crucifixion seemed to contradict that belief.

However, when the disciples encountered the risen Jesus after his death, it radically transformed their understanding of who he was. They came to believe he was not just the human Messiah, but the divine Son of God who had been exalted to heaven.

The resurrection proved to them that Jesus had conquered death and was not just a human teacher, but a cosmic divine figure with power over life and death itself. This led to the beginning of Trinitarian beliefs about Jesus' divinity.

The resurrection served as undeniable proof to the disciples that Jesus was the Son of God, validating his claims and showing God's favor upon him in an unexpected way. It instilled in the disciples an unwavering conviction about Jesus' divinity, transforming them from fearful individuals to bold proclaimers of the Gospel message about Jesus being God's Son.

So in summary, while Jesus made claims about his identity during his life, it was the stunning event of his bodily resurrection that provided the definitive proof and catalyst for his followers to recognize and embrace his divine status as the Son of God."


Rod

[Sandy]

Yes, that is an impressive answer! I could have used that years ago when explaining the Urantia book to my parents.
xxSandy

[Amigoo]

Re: "A History of the Jews" by Paul Johnson, 1987, pp.124-32 and 144-5

Very good explanation why Jesus' divinity was not accepted by Judaism!
(but Perplexity doesn't say much about this information)


About the first revelation of Jesus' divinity ...

"... the greatest of all the revelations of his divinity, his resurrection ..." (UB, 182:3.5)

"He became a part of the personal experience of almost one thousand human beings before he finally took leave of Urantia." (182:2.9)

"Only one thing we are certain of, that is, when he does return, all the world will likely know about it, for he must come
as the supreme ruler of a universe and not as the obscure babe of Bethlehem." (176:4.5)

176:4.5 suggests that Jesus' ceremonial return will be delayed until most of the world knows of his divinity,
even as the once incarnated Son of God. If UB dissemination does not help promote this awareness, then what will


Perplexity's viewpoint of Jesus' divinity ...

Re: https://www.perplexity.ai/

Q: Who was the first human being to wholeheartedly believe in Jesus' divinity?

'The New Testament itself provides evidence that some of Jesus' earliest followers wholeheartedly believed in his divinity:

In John 20:28, Thomas declares to Jesus 'My Lord and my God!' after seeing his risen body. In Philippians 2:6, Paul states that Jesus 'being in very nature God, did not consider equality with God something to be grasped.'

This affirms Jesus' divine nature.

The Gospel of John repeatedly has Jesus claiming divine titles and prerogatives, such as 'I am the bread of life' (6:35), 'I am the light of the world' (8:12), and the famous 'I am' statements linking him to the divine name revealed to Moses (8:58).

However, it's difficult to pinpoint exactly who was the very first individual to believe in Jesus' divinity. The earliest Christians seemed to affirm both Jesus' humanity and divinity from the start, though their understanding deepened over time. The writings of the Apostolic Fathers in the late 1st/early 2nd century show an established belief in Christ's divinity:

Ignatius of Antioch repeatedly calls Jesus 'God' (e.g. To the Ephesians 7:2, 18:2). The Epistle of Barnabas refers to Jesus as 'the Son of God' and speaks of his pre-existence (5:5, 12:10).

So while the New Testament points to the earliest disciples like Peter, John, and Thomas as having this belief, the precise first individual is unclear. But the divinity of Christ was a core tenet of Christianity from its inception.' "

Q: What does the Urantia Book say about Simon Peter's belief in Jesus' divinity?

"The Urantia Book portrays Simon Peter as one of the first apostles to wholeheartedly believe in Jesus' divinity: In the account of Jesus' life, it states that after Peter's confession that Jesus is the Deliverer (the Christ), Jesus explains to the apostles that he is indeed the Son of God. This marks a turning point where the apostles, especially Peter, began to fully grasp Jesus' divine nature.

Later, after Jesus' resurrection, the book describes Peter's firm conviction of Jesus' divinity: 'Peter took the lead at the termination of the forty days of waiting and telegraphic watchcare. It was a difficult job for him to persuade his fellow apostles to quit talking so much about Jesus' advice concerning the forthcoming bestowal of the new teacher, and to begin their work of finding out what to believe and do directly themselves.'

The book portrays Peter as the first to fully embrace that Jesus was the incarnated Creator Son of their universe, and to dedicate himself to spreading that realization and Jesus' teachings. So while the earliest followers like John the Baptist and Nathaniel may have glimpsed Jesus' divinity, the Urantia Book depicts Simon Peter as the first to wholeheartedly and publicly profess belief that Jesus was the divine Son of God incarnate."


Rod

[Amigoo]

I was hoping for more commentary on Parts I-III, but this response
hints that Part IV is the more significant part of this revelation!

Re: https://www.perplexity.ai/

Q: Part IV of the Urantia Book ("The Life and Teachings of Jesus") is so different from Parts I-III !
What makes Part IV an important part of this book?

"Part IV of The Urantia Book, titled 'The Life and Teachings of Jesus,' stands out as a significant and unique part of the book for several reasons:

It provides an incredibly detailed and vivid narrative account of Jesus' entire life, from his birth to death and resurrection. This extensive biography fills in many gaps and expands greatly upon the limited accounts found in the New Testament gospels, offering new insights into Jesus' childhood, adolescence, family life, travels, relationships, teachings, and inner life.

While Parts I-III are written in a more expository and instructional style, Part IV is a rich narrative with well-developed characters, subplots, realistic dialogue, and high attention to detail. This makes it read more like historical fiction or a novel, allowing readers to vividly experience the life of Jesus as if they were there.

The narrative in Part IV portrays Jesus as an amazingly balanced, sincere, kind, reasonable, and relatable human personality in addition to his divinity. It provides an intimate look at his incomparable character traits and how he related to family, friends, followers, and even enemies.

Part IV aims to reveal the true teachings and spiritual significance of Jesus' life in a way that transcends doctrinal interpretations. It presents Jesus' life as the greatest possible revelation of the loving nature of God and the spiritual potential of human beings.

The extensive details about Jesus' life in Part IV are said to come from spiritual witnesses who carefully chronicled and preserved an accurate record of his bestowal mission on Earth. This gives Part IV a sense of authenticity and authority not found in other accounts.

In summary, the biographical narrative style, vivid human portrayal of Jesus, expanded life details, and purported spiritual origin make Part IV a unique, compelling, and highly important part of The Urantia Book's revelation."


That Perplexity identifies the important "one thing" about Jesus' bestowal mission teases that Perplexity is guided by the Spirit of Truth!
Of course, not directly through machine intelligence but perhaps through the minds of Perplexity's developers:

Perplexity: "It presents Jesus' life as the greatest possible revelation of the loving nature of God and the spiritual potential of human beings."

"Throughout your Urantia bestowal you need be concerned with but one thing, the unbroken communion between you and your Paradise Father; and it will be by the perfection of such a relationship that the world of your bestowal, even all the universe of your creation, will behold a new and more understandable revelation of your Father and my Father, the Universal Father of all." (120:1.4)

"Your great mission to be realized and experienced in the mortal incarnation is embraced in your decision to live a life wholeheartedly motivated to do the will of your Paradise Father, thus to reveal God, your Father, in the flesh and especially to the creatures of the flesh." (120:2.8 )


Rod

[Amigoo]

Location of the second Garden of Eden (started about 38,038 years ago;
first Garden about 37,938 years ago, now submerged Syrian peninsula)

"This site was known to Adam as one of the three original selections of the committee assigned to choose possible locations
for the Garden proposed by Van and Amadon. The two rivers themselves were a good natural defense in those days, and
a short way north of the second garden the Euphrates and Tigris came close together so that a defense wall extending
fifty-six miles could be built for the protection of the territory to the south and between the rivers." (76:1.3)

See also: https://www.britannica.com/place/Tigris ... ver-system

Rod

[Amigoo]

Re: https://www.perplexity.ai/

Q: What does a T-shape symbolize in religions?

"The T-shape has held symbolic significance in various religions and cultures throughout history, particularly as a representation of the cross or crucifix in Christianity. Here are some key points about the symbolic meaning of the T-shape in religious contexts:

Christianity

In early Christianity, the T-shape was one of the earliest forms used to represent the cross or crucifix, before the more familiar cruciform shapes became widespread. Church fathers like Clement of Alexandria and Tertullian referred to the T-shape as the 'Lord's sign' (τὸ κυριακὸν σημεῖον) and rejected accusations that Christians were "cross-worshippers" (crucis religiosi).

Tertullian mentions it was already a tradition for Christians in the early 3rd century to repeatedly trace the sign of the cross (likely the T-shape) on their foreheads. The numerical value of 318 (ΤΙΗ in Greek) in Genesis 14:14 was seen as a foreshadowing of the cross (Τ=300) and Jesus (ΙΗ=18).

Ancient Religions

At the archaeological site of Göbekli Tepe (c. 9500 BCE), the T-shaped pillars are among the most prominent features, likely representing anthropomorphic figures, deities, or ancestors in the belief system of that prehistoric society. The T-shape may have symbolized a complex of ideas in ancient Egyptian religion, including the solar orb, the sky god, humanity, and blood/life (as seen in the Tyet symbol).

In some ancient Near Eastern cultures, the pairing of pillars or objects represented a 'binary basis' and dualistic mythological perception of natural phenomena. So while the symbolic meaning evolved, the T-shape carried profound spiritual and cosmological significance for many ancient religions, eventually becoming strongly associated with the crucifix as one of the earliest representations of the cross in Christianity."

See also: https://ubannotated.com/main-menu/anima ... ekli-tepe/
Super informative "Gobekli Tepe Report" by Halbert Katzen

Note: Jesus' cross was closer to T-shape with portion of pole just above
the horizontal beam where his "Jesus of Nazareth" sign was nailed.


Re: https://www.perplexity.ai/

Q: When was Gobekli Tepe developed?

"Göbekli Tepe was developed and occupied during the Pre-Pottery Neolithic period, from around 9500 BCE to 8000 BCE. The earliest exposed structures at the site date back to around 9500-9000 BCE, making Göbekli Tepe one of the oldest known monumental structures built by humans. The key points regarding the development and occupation of Göbekli Tepe are:

The site was first occupied around 11,000 BCE, but the monumental circular structures were built later, between 9500-9000 BCE. Göbekli Tepe reached its peak of construction and occupation between around 9600-8200 BCE. The final building phases took place around 8000 BCE, after which the site was deliberately buried.

Radiocarbon dating indicates the site was occupied by hunter-gatherer societies, with no evidence of an agricultural-based civilization during its development and use. The large circular structures, containing massive carved T-shaped pillars, are considered the oldest known monumental religious/ritual structures built by humans.

So in summary, while hunter-gatherers first settled the region around 11,000 BCE, the iconic monumental structures of Göbekli Tepe were developed and constructed primarily during the period of 9500-8000 BCE.


Rod

[Amigoo]

Q: What usually happens when people flee religion?

(Perplexity) "Religion often provides a sense of meaning, purpose, and a framework for understanding life's challenges ... While leaving one's religion can be a difficult and complex process, many individuals also report feeling a sense of empowerment, self-acceptance, and authenticity as a result of living in alignment with their beliefs and values."

Considering indwelling God presence and surrounding spiritual forces, one's current religion may not reflect the greater authenticity. After all, this universe mandates free will to experience this mortal life while developing God-centered beliefs and values.


New term for simplicity of organization:

Urantia Fellowship Association (UFA)

Independent associations of Urantia Book readers,
organized to study and disseminate this planet's
fifth epochal revelation.

Note: Careful selection of font and design will communicate
"Fellowship" is not directly related to the large organizations.


Rod

[Amigoo]

This AI's summary of online information about God ...

"The people around an individual can influence their beliefs." hints that
living one's religion can be greater influence than proselytizing it.


Re: https://www.perplexity.ai/

Q: What do most humans believe about God?

"Based on the search results, here are the key points about what most humans believe about God:

Belief in God is widespread, but views vary significantly: In Western Europe, fewer people believe in the God of the Bible compared to belief in some other higher power or spiritual. In the U.S., about 80% of Christians say they believe in God as described in the Bible, while others believe in a different higher power.

Those who believe in the biblical God tend to view God as: All-loving, all-knowing (omniscient), and all-powerful (omnipotent). Actively involved in people's lives - protecting, rewarding, and communicating with them. Determining what happens in their lives and having the power to direct or change everything.

Those who believe in a non-biblical higher power or spiritual force generally see it as: Less personal and less involved in their lives. Still loving and knowing, but to a lesser degree than the biblical God.

Beliefs vary by religious affiliation and demographics: Evangelical and historically black Protestant traditions have higher rates of belief in the biblical God compared to mainline Protestants and Catholics. Younger Americans are more likely to not believe in any higher power compared to older generations. Political affiliation correlates with different beliefs about God.

Many people, including some who identify as Christian, view religious belief as a matter of personal opinion rather than objective truth. For many, belief in God provides comfort, meaning, and a way to cope with death and the unknown. It's important to note that these findings primarily reflect views in Western countries, particularly the United States and Europe, and may not represent global beliefs about God.


(Q: How do Jews and religiously unaffiliated people view God compared to Christians?

Based on the search results, here are the key differences in how Jews, religiously unaffiliated people, and Christians view God:

Belief in God: Christians, particularly evangelical Protestants, have the highest rates of belief in the God of the Bible. Jews have lower rates of belief in the biblical God compared to Christians. Religiously unaffiliated people ('Nones') have the lowest rates of belief in God overall.

Nature of God: Christians tend to view God as described in the Bible - all-knowing, all-powerful, and actively involved in people's lives. Jews are more likely to believe in some other higher power or spiritual force rather than the God of the Bible. Only 26% of U.S. Jews say they believe in 'God as described in the Bible,' while 50% believe in some other spiritual force. Religiously unaffiliated people, if they believe in a higher power, often view it as less personal and less involved in human affairs.

Importance of belief: For many Christians, belief in God is central to their faith. For Jews, belief in God is often less central to their identity. Many Jews, especially secular or cultural Jews, may not believe in God at all but still strongly identify as Jewish. Religiously unaffiliated people, by definition, do not base their identity on belief in God.

Diversity of beliefs: There is significant diversity in beliefs about God within Judaism, ranging from Orthodox Jews (93% believe in the God of the Bible) to Reform Jews (18% believe in the biblical God) and Jews of no religion. Christians generally have more uniform beliefs about God across denominations, though there are still variations. Unaffiliated people have the most diverse range of beliefs, from atheism to various forms of spirituality.

Approach to religious texts: Christians tend to take a more literal approach to biblical descriptions of God. Many Jews, particularly non-Orthodox, may take a less literal approach to biblical descriptions of God. Unaffiliated people generally do not use religious texts as a primary source for understanding God or spirituality.

In summary, while Christians tend to have the strongest belief in a biblical God, Jews and the religiously unaffiliated are more likely to have diverse views ranging from belief in other spiritual forces to atheism, with less emphasis on the importance of belief in God for their identity or worldview."


Q: How is belief in God changing in this new millennium?

Based on the search results, there are a few key points about how belief in God is changing in the new millennium:

God's fundamental strategy and plan has not changed, according to some Christian perspectives. People are still called to respond to Christ by faith and begin a relationship with God. However, there are ongoing debates and discussions about the role of faith in the modern world, as evidenced by studies examining God, faith, and the new millennium. Some Christian groups, particularly American Evangelicals, remain committed to specific eschatological views like the idea of an earthly millennial age beginning after Christ's Second Coming.

There is a recognition that despite entering a new millennium, humanity still faces spiritual challenges. As one source notes, 'Today, we stand on the brink of yet a new millennium and wonder with Jeremiah, 'The harvest is past, the summer has ended, and we are not saved.' The dawn of the new millennium has sparked some speculations about the end times among certain religious groups, though the article argues there is nothing inherently sacred about the turn of a millennium.

There appears to be a trend of re-examining traditional eschatological views. For instance, some evangelicals are beginning to question aspects of dispensationalism, a system of biblical interpretation that gained popularity in the 20th century. The article suggests a move away from setting specific dates for Christ's return or declaring the current generation as the "terminal" one, advocating instead for a focus on what is truly important for salvation and spiritual growth.

While these points don't directly address global trends in belief, they suggest that the new millennium has prompted some reflection and reassessment of religious beliefs, particularly within Christianity. However, the core aspects of faith and the call to a relationship with God remain constant for many believers."


Q: How does belief in an afterlife associate with belief in God?

Based on the search results, there are several key associations between belief in an afterlife and belief in God:

Correlation with religious beliefs: Belief in an afterlife is common among religious people and highly prevalent in countries with strong religious traditions, such as the USA and countries with Catholic majorities.

Psychological impact: Belief in an afterlife, particularly pleasant afterlife beliefs (e.g., reunion with loved ones), is positively associated with life satisfaction, well-being, and feelings of tranquility. This suggests that afterlife beliefs often accompany and reinforce belief in a benevolent God.

Variation in afterlife concepts: Different religions have varying concepts of the afterlife, but many share the idea of polar opposites like heaven and hell. These concepts are often tied to belief in a God who judges or determines one's fate after death.

Natural predisposition: Research suggests that humans may have natural tendencies to believe in both gods and an afterlife. This indicates that these beliefs may be interconnected in human cognition.

Persistence across cultures: The belief in some form of life after death is one of the oldest concepts in human history and persists across various cultures. This widespread belief often accompanies belief in supernatural agents or gods.

Non-religious afterlife beliefs: Interestingly, some individuals who don't believe in God may still hold beliefs about an afterlife. For example, some atheists and agnostics have reported near-death experiences, despite their lack of belief in a deity.

Developmental aspects: Research on children's beliefs suggests that young children find it easier to believe in superhuman properties (like those attributed to God) and may continue to believe in all-seeing, all-knowing supernatural agents even as they develop more realistic views of human limitations.

Dualistic thinking: Studies indicate that people across cultures instinctively believe that some part of their mind, soul, or spirit lives on after death. This dualistic thinking often aligns with belief in a God or gods who exist beyond the physical realm.

In summary, while belief in an afterlife doesn't always necessitate belief in God, the two concepts are often closely linked in many religious and cultural contexts. Both beliefs seem to tap into fundamental aspects of human cognition and psychology, providing comfort, meaning, and a framework for understanding existence beyond physical death."


Q: What societal influences limit belief in God and religion?

Based on the search results, several societal influences can limit belief in God and religion:

Socioeconomic status (SES): Higher levels of education and wealth are associated with lower levels of belief in divine involvement and control. However, this relationship is not uniform and can be moderated by religious involvement.

Social circles: The people around an individual can influence their beliefs. Being surrounded by people with cynical or limited worldviews can restrict one's own perspective.

Societal standards: Society can impose standards that generate limiting beliefs, which may include skepticism towards religious ideas.

Educational influences: Higher education may lead some individuals to question or dismiss the idea of divine intervention in the world.

Material success: Accumulation of wealth might lead some to believe that divine intervention is not necessary for success.

Reduced social conformity: Non-religious individuals may show lower levels of social conformity, making them less likely to adopt beliefs based on faith or social pressure.

Cognitive development: As individuals grow and develop more realistic views of human limitations, they may question supernatural beliefs.

Disappointment or negative experiences: Past setbacks or disappointments, including those related to religious expectations, can lead to limiting beliefs about God or religion.

Fear of failure or rejection: These emotions can prevent individuals from fully exploring or embracing religious beliefs.

Cultural shifts: Changes in societal norms and values over time can influence religious beliefs and practices.

It's important to note that these influences can vary greatly depending on the individual and their specific cultural context. Additionally, religious involvement and personal experiences can moderate the impact of some of these factors."


Rod

[Amigoo]

While this AI develops its skills in free verse poetry, we can still appreciate its better than human grasp
of Jesus' prayer. That Jesus' taught "a more personal, experiential approach to faith" is still a rare message
in institutional religions of authority, rituals, and formalities!


Re: https://www.perplexity.ai/

“Our Father who is in heaven, hallowed be your name.”
What is the significance of this prayer in the Urantia Book?

"The prayer 'Our Father who is in heaven, hallowed be your name' holds significant importance in the Urantia Book as it represents Jesus' approach to prayer and his teachings about the relationship between humans and God. Here are some key points about its significance:

Pattern of reverence: This prayer demonstrates Jesus' deep reverence for God. The Urantia Book notes that 'The Master was a pattern of reverence. The prayer of even his youth began, 'Our Father who is in heaven, hallowed be your name.'

Direct communication with God: Jesus encouraged direct communion with God, referring to Him as 'Father.' This emphasizes the personal relationship between humans and the divine.

Recognition of God's sovereignty: By saying 'hallowed be your name,' the prayer acknowledges God's holiness and supreme authority.

Simplicity and sincerity: Jesus taught his followers to approach God with simple, heartfelt prayers rather than elaborate rituals or formalities.

Universal application: This prayer was part of Jesus' broader teachings that were meant to be accessible and applicable to all people, regardless of their background or status.

Contrast with traditional practices: Jesus' approach to prayer and worship often contrasted with the more rigid, traditional religious practices of his time. He emphasized personal experience and direct connection with God over adherence to established rituals.

Foundation for spiritual growth: The prayer serves as a starting point for developing a deeper, more meaningful relationship with God, encouraging believers to move beyond mere intellectual belief to actual spiritual experience.

In essence, this prayer encapsulates Jesus' teachings about God's nature, humanity's relationship with the divine, and the importance of sincere, reverent communication with the heavenly Father. It represents a shift from traditional, authoritative religious practices to a more personal, experiential approach to faith."


Rod

[Amigoo]

(evidence this AI is firmly centered on the UB text as gifted to the planet)

Don't expect to find UB text that promotes such communication!
That is not the purpose of this "fifth epochal revelation".


Re: https://www.perplexity.ai/

Q: Does any Urantia Book text refer (or allude) to human communication with non-earth civilizations,
with humans now departed from earth, with beings in advanced realms, or with spiritual practices
that permit such communication?

"Based on the search results provided, there does not appear to be any direct reference in The Urantia Book to human communication with non-Earth civilizations, departed humans, beings in advanced realms, or practices that permit such communication. The Urantia Book seems to focus more on cosmic history, spiritual philosophy, and religious teachings rather than describing specific practices for communicating with extraterrestrial or spiritual entities.

The search results provide an overview of the book's contents and structure, but do not mention anything about the types of communication you asked about. That said, The Urantia Book does discuss concepts like spiritual realms, celestial beings, and a cosmology involving multiple inhabited worlds. However, it does not appear to promote or describe methods for humans to directly communicate with such entities or civilizations.

It's worth noting that The Urantia Book itself claims to have been authored by celestial beings and transmitted to humans, which could be seen as a form of communication from advanced realms. However, this is presented as a one-time revelation rather than an ongoing practice available to readers.

In summary, while The Urantia Book contains extensive spiritual and cosmological teachings, it does not seem to include information about humans actively communicating with non-Earth entities or realms in the ways you described. The book appears to focus more on presenting its own spiritual narrative and cosmology rather than promoting such communication practices."


Rod

[Amigoo]

Revelation by association ...

Best shared as the elevator ascends to the fifth floor
(subtle reminder that Jesus was here not long ago):

"The Urantia Book is our planet's fifth epochal revelation - Jesus was our fourth."

Next morning meditation on these "epochal revelations" ...
All five tell the same story but with increasing enlightenment about our intelligent universe.
Jesus (Michael) has become increasingly important in these revelations, suggesting that
the future of UB dissemination belongs to those who keep him in the story.

"Many past events of religious revelation, but only five of epochal significance:
1. Dalamatian teachings, 2. Edenic teachings, 3. Melchizedek of Salem,
4. Jesus of Nazareth, 5. Urantia Papers" (92:4.4)

Rod

[Amigoo]

Re: https://phys.org/news/2024-07-history-c ... ative.html
"Geneticists are rewriting the narrative of Neanderthals and other ancient humans"

"Neanderthals, once stereotyped as slow-moving and dim-witted, are now seen as skilled hunters and tool makers
who treated each other's injuries with sophisticated techniques and were well adapted to thrive in the cold European weather."

"The hominins who are our most direct ancestors split from the Neanderthal family tree about 600,000 years ago,
then evolved our modern physical characteristics about 250,000 years ago."

"To date, most genetic data suggests that modern humans evolved in Africa 250,000 years ago, stayed put for the next 200,000 years,
and then decided to disperse out of Africa 50,000 years ago and go on to people the rest of the world"


However, the UB reveals that Neanderthals had traveled far and wide long before this conjectured African departure:

"850,000 years ago ... the mixed descendants of this improved Badonite stock appeared on the stage of action
as an apparently new people - the Neanderthal race." (64:3.5)

"The Neanderthalers were excellent fighters, and they traveled extensively. They gradually spread from the highland centers
in northwest India to France on the west, China on the east, and even down into northern Africa. They dominated the world
for almost half a million years until the times of the migration of the evolutionary races of color." (64:4.1)


Rod

[Amigoo]

Re: https://www.dailymail.co.uk/sciencetech ... Moses.html

"Archaeologists find more evidence of Bible story about Moses
leading his people to the Promised Land 3,200 years ago"

"The Israeli Antiquities Authority recently shared their findings from Zanoah, which is mentioned in the Old Testament, revealing stone walls, pottery and other artifacts that date back more than 3,200 years. The Bible states that the Israelites reached the Promised Land, also known as Canaan, around 1406 to 1407 BC after wandering 40 years in the desert."


Interesting revelation about mortal post-death advancement in the story of Moses:

"The isolation of Urantia in the Lucifer rebellion had suspended the procedure whereby mortals can pass, upon death, directly to the shores of the mansion worlds. Before the days of Christ Michael on Urantia all souls slept on until the dispensational or special millennial resurrections. Even Moses was not permitted to go over to the other side until the occasion of a special resurrection, the fallen Planetary Prince, Caligastia, contesting such a deliverance. But ever since the day of Pentecost, Urantia mortals again may proceed directly to the morontia spheres." (52:5.5)

Thus, mortals depart the planet upon death and resurrect on mansonia number one.

See also: Paper 96 - Yahweh, God of the Hebrews
3. The Matchless Moses

Rod

[Amigoo]

Re: https://www.reuters.com/world/americas/ ... 024-07-17/
"Butchered animal bones indicate earliest human presence in southern South America"

"Fossil bones found in Argentina of a large armadillo relative with cut marks suggestive of butchering indicate humans were present
in southern South America some 21,000 years ago, according to researchers, earlier than previously thought."


The UB mentions various migrations of humans into South America, beginning earlier than 21,000 years ago ...

"When the relatively pure-line remnants of the red race forsook Asia, there were eleven tribes, and they numbered a little over seven thousand men, women, and children. These tribes were accompanied by three small groups of mixed ancestry, the largest of these being a combination of the orange and blue races. These three groups never fully fraternized with the red man and early journeyed southward to Mexico and Central America, where they were later joined by a small group of mixed yellows and reds.

These peoples all intermarried and founded a new and amalgamated race, one which was much less warlike than the pure-line red men. Within five thousand years this amalgamated race broke up into three groups, establishing the civilizations respectively of Mexico, Central America, and South America. The South American offshoot did receive a faint touch of the blood of Adam." (64:7.5)

Rod

[Amigoo]

Interesting evidence that this upper chamber may be that "exact room" ...

Re: https://www.dailymail.co.uk/sciencetech ... upper.html
"Archaeologists move closer to unveiling exact room where Jesus ate Last Supper"

"The Upper Room, also known as the Cenacle, was originally a prayer room that could house more than 120 people."

From the Urantia Book ...

"it should be recalled that the ten apostles were sojourning at the home of Elijah and Mary Mark,
where they were asleep in the upper chamber" (189:4.1)

"Do not overlook the fact that the Spirit of Truth was bestowed upon all sincere believers; this gift of the spirit did not come only to the apostles. The one hundred and twenty men and women assembled in the upper chamber all received the new teacher, as did all the honest of heart throughout the whole world. This new teacher was bestowed upon mankind, and every soul received him in accordance with the love for truth and the capacity to grasp and comprehend spiritual realities. At last, true religion is delivered from the custody of priests and all sacred classes and finds its real manifestation in the individual souls of men." (194:3.6)

Rod

[Amigoo]

More evidence that this AI well disseminates our fifth epochal revelation ...

Re: https://www.perplexity.ai/

Q: What is the origin of the word Urantia?

"The word 'Urantia' originates from The Urantia Book, a spiritual, philosophical, and religious text first published in 1955 by the Urantia Foundation. The book introduces 'Urantia' as the name of Earth within its cosmology, which includes a detailed description of the universe and the place of our planet within it. Etymologically, 'Urantia' combines elements that suggest a heavenly or cosmic place.

The suffix '-ia' is a noun-forming suffix used in Latin, while 'uran-' relates to the heavens or sky, derived from the Greek word 'Urania,' the Muse of astronomy. Thus, 'Urantia' can be interpreted as 'heavenly place' or 'your heavenly place' in the context of the cosmos.

The precise origin of the term within the context of the book remains somewhat mysterious, as the book itself was purportedly written by celestial beings and the exact human authorship is not disclosed. The term 'Urantia' is used extensively within the book to describe Earth as part of a larger cosmic structure, including the local universe of Nebadon and the superuniverse of Orvonton."


Give Perplexity an opportunity to speak about the UB and it waxes verbose
... and reflects the greater majority of internet perspective about the UB ...
and perceives that these authors/sponsors are advanced beings.

Q: What does this list of Urantia Book authors/sponsors (and their Papers by number)
suggest about these participants?

Archangel: 41, 44, 46, 48, 77-81
Brilliant Evening Star: 37, 47, 85-89
Chief of Archangels: 33, 35
Chief of Evening Stars: 119
Chief of Midwayers: 91
Chief of Seraphim: 82-84, 113-114
Divine Counselor: Foreword, 1-9, 17-19, 23-24, 31
Life Carrier: 57-65
Machiventa Melchizedek: 56
Malavatia Melchizedek: 43
Manovandet Melchizedek: 53
Mantutia Melchizedek: 120
Melchizedek: 38-39, 45, 49, 66-72, 90, 92-106
Midwayer Commission: 121-196
Mighty Messenger: 22, 28, 30, 32, 34, 40, 42, 52, 54-55, 56, 115-118
One High in Authority: 25
One Without Name and Number: 31
Perfector of Wisdom: 11-14, 20-21, 26-27
Secondary Lanonandek: 50-51
Solitary Messenger: 107-112
Solonia: 73-76
Universal Censor: 10, 15-16, 29
Vorondadek Son: 36


"The list of Urantia Book authors and their associated papers suggests a structured and hierarchical approach to the transmission of the book's content, attributed to various celestial beings. Here is an analysis of the roles and contributions of these participants:

Archangels - 41, 44, 46, 48, 77-81
Focus: These papers cover topics such as the local universe and the history of Urantia, including the Midway Creatures and the development of modern civilization. Archangels are depicted as highly involved in the detailed history and structural aspects of the universe and Urantia.

Brilliant Evening Star - 37, 47, 85-89
Focus: These papers delve into the origins of worship and the early evolution of religion. Brilliant Evening Stars are portrayed as knowledgeable about spiritual development and religious evolution.

Chief of Archangels - 33, 35
Focus: These papers discuss the local universe and the administration of the local universe, indicating a leadership role in overseeing celestial administration.

Chief of Evening Stars - Paper: 119
Focus: This paper is about the bestowal of Michael on Urantia, suggesting a high-level involvement in significant celestial events.

Chief of Midwayers - Paper: 91
Focus: This paper covers the evolution of prayer, indicating a role in understanding and guiding human spiritual practices.

Chief of Seraphim - 82-84, 113-114
Focus: These papers explore the evolution of marriage, family life, and seraphic guardianship, reflecting a focus on human relationships and spiritual guidance.

Divine Counselor - Foreword, 1-9, 17-19, 23-24, 31
Focus: These papers cover foundational theological concepts, such as the nature of God, the Eternal Son, and the Infinite Spirit. The Divine Counselor is depicted as providing authoritative theological insights.

Life Carrier - 57-65
Focus: These papers discuss the origin and establishment of life on Urantia, indicating a role in the biological and evolutionary processes.

Melchizedeks - 38-39, 43, 45, 49, 53, 56, 66-72, 90, 92-106, 120
Focus: The Melchizedeks cover a wide range of topics, including planetary administration, the rebellion, and the development of civilization. They are portrayed as versatile and deeply involved in both administrative and historical aspects.

Midwayer Commission - 121-196
Focus: These papers focus on the life and teachings of Jesus, indicating a role in chronicling and interpreting significant historical and spiritual events.

Mighty Messenger - 22, 28, 30, 32, 34, 40, 42, 52, 54-55, 56, 115-118
Focus: These papers discuss various celestial personalities and their functions, suggesting a role in explaining the broader celestial hierarchy and operations.

Other Celestial Beings - One High in Authority (Paper 25), One Without Name and Number (Paper 31), Perfector of Wisdom (Papers 11-14, 20-21, 26-27), Secondary Lanonandek (Papers 50-51), Solitary Messenger (Papers 107-112), Solonia (Papers 73-76), Universal Censor (Papers 10, 15-16, 29), Vorondadek Son (Paper 36)
Focus: These beings contribute to a variety of topics, from the Paradise Trinity to the evolution of local universes, indicating specialized knowledge and roles within the cosmic administration.

This distribution of authorship among various celestial beings suggests a collaborative effort to provide a comprehensive and multi-faceted spiritual and historical narrative, each being contributing their expertise to different aspects of the Urantia Book."

Rod

[Amigoo]

This response clearly explains the continuing challenge for UB dissemination!
Incidentally, would "Urantology" be the study of our fifth epochal revelation?

(Perplexity) "While the term 'Urantology' is not explicitly used in the search results,
it would be a logical term to describe the study of the Urantia Papers,
following the pattern of other religious studies (e.g., theology, Scientology)."

Best guess: It's now effectively proffered as a new term
... with "Urantological" a complementary new adjective ...
and "Urantologically speaking" amusing perspective.


Re: https://www.perplexity.ai/

Q: Does the Urantia Book's story about the LIfe and Teachings of Jesus
reflect historical accuracy more than historical fiction?

"Historical Accuracy vs. Historical Fiction

Deviation from Traditional Christian Beliefs: The Urantia Book presents a significantly different Christology compared to traditional Christian theology. It describes Jesus not as the Second Person of the Trinity but as a 'Paradise Creator Son' named Christ Michael, who is both the creator and savior of our universe. This deviation from orthodox Christian beliefs suggests a departure from historical accounts rooted in early Christian writings.

Narrative and Sources: The narrative of Jesus' life in The Urantia Book is said to be based on information supplied by a secondary midwayer and supervised by a Melchizedek revelatory director. This implies that the sources of the narrative are not historical documents or traditional religious texts but rather purported superhuman entities, which aligns more with the genre of historical fiction.

Content and Presentation: The Urantia Book provides an expanded and detailed account of Jesus' life, including periods not covered in the New Testament, such as his childhood and 'lost years'. While this makes for a vivid and inspiring story, it lacks corroboration from historical records and is often seen as speculative or imaginative rather than factual.

Criticism and Reception: Critics argue that The Urantia Book contains pseudo-scientific pronouncements and revisionist ideas about Jesus that are not supported by historical evidence. The book's portrayal of Jesus' teachings and life is seen as a reinterpretation rather than a historical account.

Conclusion: The Urantia Book's portrayal of Jesus is more aligned with historical fiction due to its significant deviations from traditional Christian beliefs, reliance on non-historical sources, and speculative content. While it offers a spiritually enriching narrative for its readers, it does not conform to the standards of historical accuracy as understood by mainstream historical and theological scholarship."

Rod

[Amigoo]

What and how Jesus taught, as revealed in the Urantia Papers,
is far greater than any human's speculative or imaginative story

Jesus' Teachings, Methods, and Commentary
(listed in order of Paper:Section.paragraph):

_ Immanuel requested that he function in the role of teacher (120:2.5)
_ J.' life and teachings became heritage of all religions, all peoples (120:3.6)

_ refused to write out his teachings when on earth (121:8.3)

_ Mary thought her son was destined to become a great teacher (122:3.3)
_ inherited his gift as a great teacher from his mother (122:5.3)

_ original thinker and skillful teacher, even in his youth (124:1.13)
_ a born teacher, could not refrain from teaching when at play (124:2.8 )
_ final choice to become a religious teacher of a new order (124:2.10)
_ taught the home school for his brothers and sisters (124:4.5)

_ conveyed his teaching by the questions he would ask (125:5.8 )

_ never derived authority to teach truth from human sources (126:2.3)
_ first formulated "The Lord’s Prayer" which he taught to his apostles (126:3.3)

_ ready to begin as teacher of truth, revealer of heavenly Father (127:1.7)
_ employed positive form of exhortation: "You shall do this." (127:4.2)

_ baptism by John marked beginning of public ministry and teaching (128:1.8 )
_ did not want generations to venerate him instead of obeying truth he lived and taught (128:4.6)
_ wanted hearts to respond to spiritual realities in his teachings (128:4.7)
_ taught evening school at home three times a week (128:5.9)

_ J. never taught that God creates both good and evil (130:1.5)
_ believed true teacher maintains integrity by remaining a learner (130:3.7)
_ taught by questions and answers (130:6.1-2), (132:4.2), (138:8.10), (161:2.7), (171.7.7)
_ "Become interested in your fellows, learn to love them, watch for opportunity." (130:7.2)

_ selected the truth of religious leaders then embellished and illuminated it (132:0.4)
_ did not attack errors of religious leaders or mention flaws in their teachings (132:0.4)
_ lower and material standards of true values are transient, partial, and inferior (132:1.2)
_ taught about truth and faith: "Truth is more than knowledge." (132:3.2)
_ technique was to draw people out and into talking with him by asking questions (132:4.2)
_ J. taught most when he said the least (132:4.2)
_ told speaker "Your eloquence pleasing, logic admirable, but teaching untrue." (132:4.7)
_ taught that the religions of men grow up over long periods of time (132:7.6)
_ never elicited resentment or antagonism (132:7.8 )

_ tried to avoid fights because he was exemplification of Father’s love (133:1.3)
_ not so much what J. said as his kindly look (133:2.1)
_ was known as the "Jewish tutor of the son of an Indian merchant." (133:3.3)
_ "Give the milk of truth to those who are babes in spiritual perception." (133:4.2)
_ emphasized realization of knowing God whose spirit lives within you (133:4.5)
_ taught that man experiences higher form of self-consciousness than animals (133:7.5)

_ J.' most formal lectures were on "Kingdom of God" and "Kingdoms of Men" (134:3.5)

_ decided not to teach contemporaneously with John the Baptist (136:4.1)

_ taught men only what they could assimilate; did not overteach them (137:7.14)

_ none of the apostles could encompass the whole of his early teaching (138:5.2)
_ warned his apostles to proclaim the gospel - not teach about him (138:6.3)
_ just one motive in Jesus’ life on Urantia: truer revelation of his Paradise Father (138:6.4)
_ taught his apostles that faith was only requisite to entering the Father’s kingdom (138:8.8 )
_ was master and teacher, but also friend and neighbor (138:8.9)
_ public teaching consisted of parables and short discourses (138:8.10)
_ Jesus invariably taught his apostles by questions and answers (138:8.10)

_ Andrew’s notes were early source of J.' sayings and doings (139:1.9)
_ James came nearest to grasping import and significance of J.’ teaching (139:3.4)

_ counseled that teachings reflected his ideals of living on all worlds (140:3.1)
_ taught followers to manifest Fatherly love rather than brotherly love (140:5.1)
_ instructed that children can easily be taught to function as peacemakers (140:5.19)
_ did not live to reform kingdoms of world, but to establish kingdom of heaven (140:6.6)
_ two viewpoints of mortal conduct: human and divine; ways of the flesh and of the spirit (140:6.7)
_ did not teach passive tolerance of wrongdoing (140:8.4)
_ in public teachings, J. ignored civic, social, and economic realms (140:8.9)
_ Jesus is a mercy-dominated Son; compassion is his very nature (140:8.11)
_ taught "Judge not, that you be not judged." (140:8.12)
_ for social situations, J. taught patience, tolerance, and forgiveness (140:8.13)
_ taught that indiscriminate kindness may be blamed for many social evils (140:8.13)
_ based his teachings about God on the family (140:8.14)
_ taught the new and larger brotherhood of man - the sons of God (140:8.14)
_ Jesus never taught his followers to avoid earthly possessions (140:8.16)
_ believed that each age must evolve its own remedies for troubles (140:8.17)
_ his life, not lessons or sermons, reveal the Father’s loving personality (140:8.19)
_ came to teach voluntary conformity of man’s will to God’s will (140:8.20)
_ sensual urges of mankind are not suppressed by religious rebuke or legal prohibitions (140:8.21)
_ his few denunciations were against pride, cruelty, oppression, and hypocrisy (140:8.21)
_ valued the whole life of man, not just a few virtues (140:8.22)
_ sought to allow each soul to develop in its own way; perfecting individual before God (140:8.26)
_ Jesus never taught character building; he taught character growth (140:8.27)
_ taught faith permits entry into the kingdom, but cost of remaining is progress (140:8.28)
_ his daily religion was not crystallized into creeds and theological laws (140:8.29)
_ did not teach apostles that religion is man’s only earthly pursuit (140:8.30)
_ concerned himself exclusively with underlying and permanent spiritual needs (140:8.31)
_ his salvation to the world was to be had only by believing (140:10.1)
_ the apostles slowly assimilated J.' teaching because he was all that he taught (140:10.2)
_ always emphasized the child-father relationship (140:10.4)
_ taught morality, not from man's nature, but from relation of man to God (140:10.8 )

_ intellectual attractiveness and spiritual drawing power in his teaching (141:3.4)
_ teaching was dynamic; he meant well but also went about doing good (141:3.6)
_ "God is your Father; my gospel is believing that you are his son." (141:4.2)
_ did not grow weary in teaching; restated his message and employed parables (141:4.3)
_ taught them much about the whole man - the union of body, mind, and spirit (141:4.4)
_ taught that spiritual unity is derived from Father's presence within the mind (141:5.1)
_ advised disciples to live such that others notice and become kingdom conscious (141:7.3)
_ only business of gospel teachers is to reveal God to man as his Father (141:7.4)
_ bold and emphatic in his announcements (141.7.8 )
_ came to function as teacher from heaven sent to present spiritual truth (141:7.10)

_ "the true father not only loves his family but also loves each individual member." (142:2.2)
_ duty of man is sincere worship of Paradise Father, loving service to one’s fellows (142:4.2)
_ taught that brotherly affection manifests in unselfish, loving social service (142:7.4)

_ said his mission was to do the will of his Father, reveal his loving character (143:1.4)
_ taught that he who rules his own self is greater than he who captures a city (143:2.3)
_ employed "water of life" to refer to the gift of the indwelling spirit (143:5.10)
_ taught that love is the greatest relationship in the world and universe (143:6.4)
_ taught true religion is the act of an individual soul in relation with its Creator (143:7.2)

_ "Prayer is a personal and spontaneous expression of the soul toward the spirit." (144:2.2)
_ taught the apostles to always pray in secret; to go off by themselves (144:3.14)
_ never taught a formal personal prayer, only group, family, or social petitions (144:3.16)
_ effective prayer must be unselfish, believing, sincere, intelligent, and trustful (144:3.17)
_ with prayer, soul’s receptivity determines heavenly blessings to be realized (144:4.4)

_ did not resort to logic, legal quibbles, or clever sayings (145:3.3)

_ pray first for knowledge of the Father’s will, then for divine guidance (146:2.14)
_ prayer enlarges one’s capacity to receive the presence of the divine spirit (146:2.14)
_ remain silent after prayer to allow indwelling spirit to speak to the listening soul (146:2.17)
_ religion reveals spiritual realities to man’s soul which mind alone cannot discover (146:3.1)
_ the Spirit of Truth helps you know that you are the sons of God (146:3.6)

_ "The Father in heaven does not willingly afflict the children of men." (148:6.11)

_ catastrophes of nature and accidents of time are not visitations of divine judgments (149:2.10)
_ Jesus taught as the occasion served; he was not a systematic teacher (149:3.1),
_ little of well-planned or premeditated; J. taught from life (149:3.1), (159:5.17), (171:7.9)
_ "Let your hearts be so dominated by love that you respond not with animal anger." (149:4.2)
_ that J.' life was such exemplification of his teaching impressed his associates (149:4.5)
_ never took unfair advantage; no ignoble tactics (149:4.5), (173:2.7)

_ "In the kingdom of heaven, all are equally the sons and daughters of God." (150:1.3)
_ Jesus had long taught the apostles that a soft answer turns away wrath (150:9.3)

_ was custom to sit (often on elevated seat in boat) when teaching along the shore (151:1.1)
_ taught that men have varying abilities to comprehend truth, respond to spiritual teachings (151:2.3)
_ taught apostles to employ true stories, not fables, when teaching (151:2.5)
_ taught apostles to teach according to ability of listeners to comprehend (151:3.1)
_ advised not to use fables or allegories in teaching truths of the gospel (151:3.3)
_ explained how parables are effective in teaching truth (151:3.2)
_ the parable appeals to different levels of mind and spirit (151:3.6)
_ parable stimulates memory of truth taught when familiar scenes encountered later (151:3.11)
_ used parables to refute that his work was of the prince of devils (151:3.14)
_ after delivering parable in public, J. later expounded to apostles and evangelists (151:4.7)

_ taught people by day while instructing apostles and evangelists at night (152:2.1)
_ after feeding 5,000, teaching elevated to divine sonship, spiritual liberty, salvation (152:5.6)
_ after an appeal to the emotions, the mind is aroused and becomes gateway to the soul (152:6.4)

_ came to proclaim spiritual liberty, teach eternal truth, and foster living faith (153:2.6)
_ "My life in the flesh is a bestowal of the bread of heaven." (153:3.2)
_ spoke against traditions regarded as more sacred and binding than the Scriptures (153:3.7)

_ a much better civilization will some day be built upon his teachings (154:4.6)

_ when truth crystallized into creed, it becomes boundary line of self-righteousness (155:3.3)
_ many souls can be led to love God by being first taught to love their brethren (155:3.4)
_ taught his apostles that no civilization could long survive loss of best in its religion (155:3.8 )
_ some people will continue to prefer religion of authority instead of religion of the spirit (155:5.8 )
_ systems of intellectual beliefs (religions of authority) appeal largely to the mind (155:5.12)

_ "This world is only a bridge - think not to build a dwelling place upon it." (156:2.1)
_ taught that God is no respecter of persons, races, or nations (there is no favoritism) (156:2.4)
_ "Mortal man can, by faith, raise his spiritual nature and bear the fruits of the spirit." (156:5.1)
_ the jointly created soul grows from the mind and morals of the individual (156:5.2)

_ of his authority to teach, J. said "To those who would know the truth, a sign been given." (157:2.1)
_ upon the union of his human and divine natures Jesus built the kingdom of heaven (157:5.1)
_ He came that we all might have life and have it more abundantly. (157:6.2)
_ exemplified in his life what he taught: living progress is best for spiritual growth (157:6.4)
_ after Caesarea-Philippi, he was both teacher and divine representative of the Father (157:6.5)
_ elected to meet his believers part way, openly to assume role of bestowal Son of God (157:6.6)


_ within the brotherhood, legislate regarding conduct of the group - not individual (159:1.3)
_ invested legislative and judicial authority in the group, not in the individual (159:1.6)
_ "When cup of cold water is given to a thirsty soul, the Father notes such service of love." (159:2.1)
_ taught to respect the personality of man; never promote a righteous cause by force (159:3.2)
_ make appeal directly to divine spirit within - do not appeal to fear, pity, or sentiment (159:3.2)
_ "Do not wound the self-respect of timid and fearful souls. Do not indulge in sarcasm." (159:3.4)
_ "In preaching the gospel of the kingdom, you are simply teaching friendship with God." (159:3.9)
_ taught apostles to live his teachings while avoiding the making of records (159:4.7)
_ revelations of divine truth not sealed except by ignorance, bigotry, intolerance (159:4.9)
_ sacred writings contain moral wisdom, religious inspiration, and spiritual teachings (159:4.10)
_ worship of God and service of man became the sum and substance of his religion (159:5.7)
_ J.’ religion consisted of both believing and doing things required by the gospel (159:5.8 )
_ be wise and alert, quick and positive in order to overcome evil with good (159:5.10)

_ worshipful meditation in isolation is best to obtain wisdom and energy (160:1.10)
_ emotional excitement is not ideal spiritual stimulus; exhausts powers of mind and body (160:3.1)
_ mind of man is the mediator between material things and spiritual realities (160:4.9)

_ "Be you therefore perfect, even as your Father in heaven is perfect." (161:1.10)

_ teachings in Jerusalem were the formal announcement of the divinity of Jesus (162:1.9)
_ bestowal of the spirit becomes the true teacher of the way to life everlasting (162:6.3)
_ serving in co-operation with others mutually refreshes one's soul (162:8.3)
_ apostles of John the Baptist were influenced by J.' courage when teaching in Jerusalem (162:9.3)

_ required only that the twelve and seventy share worldly possessions for the common cause (163:2.11)
_ "While ministering to the sick, refrain from teaching the expectation of miracles." (163:4.3)
_ "Love the Lord your God with all your mind and soul, and your neighbor as yourself." (163:4.8 )
_ "Come to me all you who labor and are heavy laden, and I will give you rest." (163:6.7)

_ found it difficult to make men believe that their souls had not had previous existences (164:3.4)
_ "My sheep hear my voice and I know them and they follow me." (164:5.2)

_ did not teach idleness and indifference to providing physical necessities for one’s family (165:4.7)
_ "Dedicate your lives to the work of the kingdom and all your real needs shall be supplied." (165:5.3)

_ salvation is a matter of personal choosing - the door admits all who seek to enter (166:3.3)
_ "Health is not the smile of heaven, neither is affliction the frown of God." (166:4.10)
_ J. reiterated his message and repeated it often (166:4.12), (169:1.16)

_ exalted marriage as the most ideal and highest of all human relationships (167:5.3)
_ countenanced only those teachings which accorded women equality with men (167:5.4)
_ constantly appealed to the written Scriptures (167:5.5)
_ the advancing children of God must continue their growth on the celestial mansions (167:6.3)
_ impressed his apostles that beauty influences urge to worship, especially for children (167:6.5)
_ taught that Angels are a direct creation; they do not reproduce themselves (167:7.2)
_ the angels serve the government of the Father, universes of the Sons, and human races (167:7.4)

_ "While you are seeking to find God, God is likewise seeking to find you." (169:1.2)
_ Father accepts you even before you have repented and sends the Son to bring you back (169:1.3)
_ the kingdom of heaven is the brotherhood of man, the Father in heaven its spirit head (169:4.1)
_ declared that he and the Father are one: "He who has seen the Son, has seen the Father." (169:4.2)
_ learn about God from Jesus by observing the divinity of his life, not by his teachings (169:4.3)
_ God can be known only by experience; never by the mere teaching of the mind (169:4.4)
_ you can know God, not by what Jesus said but by knowing Jesus, a revelation of God (169:4.4)
_ Jesus revealed God as the Father of all; "Whoso had seen him had seen the Father" (169:4.9)
_ as regards the other persons of the Paradise Trinity, they are like the Father (169:4.10)

_ sought to clarify the teaching about the kingdom of heaven (170:1), (170:4-5)
_ concerning the kingdom, his last word always was "The kingdom is within you." (170:1.13)
_ taught the pre-eminence of the spiritual compared with the material (170:2.5)
_ did not connect the establishment of the kingdom with his return to this world (170:2.10)
_ taught that, by faith, the believer enters the kingdom now (170:2.20)
_ sin is not caused by defective nature but by a mind with unsubmissive will (170:2.23)
_ having entered the kingdom, there are progressive steps to ascend in order to grow (170:3.2)
_ righteousness of any act is measured by motive; highest forms of good are unconscious (170:3.9)
_ truth-loving soul who hungers and thirsts for God, enters spiritual kingdom by faith (170:5.13)
_ kingdom became idea of J.' future visitation, not spirit’s domination in hearts of men (170:5.15)
_ J.' teachings will survive this material age and into a more spiritual dispensation (170:5.21)

_ you are not responsible for accomplishing that which is beyond your abilities (171:8.10)

_ J.' kingdom is not of this world; it is a purely spiritual matter (172:3.6)

_ repeatedly asserted that his teaching, works were by power and authority of his Father (173:2.7)
_ J.' religion of the spirit replaces religion of ceremony, tradition, and authority (173:3.3)

_ affirmed survival of the mortal soul (not body) by the technique of resurrection (174:3.4)
_ "He who believes this gospel, believes not merely in me but in Him who sent me." (174:5.7)

_ "Call no man Father in the spiritual sense, for there is but one who is your Father." (175:1.10)
_ "He who would be greatest among you should become the server of all." (175:1.10)
_ cruel and unreasoning to make innocent children suffer for the sins of their progenitors (175:2.3)

_ "Be patient! this gospel of the kingdom will eventually be proclaimed to all nations." (176:1.1)
_ "If any man says ‘here is the Deliverer,’ believe it not, for many false teachers will arise." (176:1.4)
_ downfall of nations, crash of empires have naught to do with one who believes the gospel (176:3.2)
_ in the next world you will be asked to give account of your endowments and stewardships (176:3.8 )
_ of all J.' teachings, none has been so misunderstood as his promise to come back in person (176:4.1)
_ when J. returns, all the world will know, for he must come as the supreme ruler of a universe (176:4.5)

_ gospel of J.' teaching requires modern home life to embrace more of love and wisdom (177:2.6)

_ do not promulgate truth nor establish righteousness by civil governments or secular laws (178:1.12)

_ sought to prevent later generations from crystallizing his teaching with tradition, dogma (179:5.4)
_ of all J.’ teachings, none more tradition-standardized than his sacrament of remembrance (179:5.5)

_ "For greater love can no man have than that he will lay down his life for his friends." (180:1.3)
_ duty signifies that you are servant-minded, missing the thrill of doing service as a friend (180:1.6)
_ "If you abide in me and my words live in you, you will be able to commune freely with me." (180:2.1)
_ "You shall have with you one who will take my place, teach you the way of truth, comfort you." (180:3.3)
_ "When I have gone to the Father, I will pour out the Spirit of Truth upon all." (180:4.1)
_ "It is better for me to go away, that I more fully be with you in the spirit." (180:4.1)
_ "As I have lived with you in person, then shall I live in you via the Spirit of Truth." (180:4.2)
_ the essence of true religion is that you love your neighbor as yourself (180:5.7)
_ the old religion taught self-sacrifice, the new religion self-forgetfulness and social service (180:5.12)
_ gospel of the kingdom will not bring peace on earth until man practices the Father’s will (180:6.1)

_ with the Spirit of Truth, there is no conflict between citizenship on earth and sonship (181:2.10)
_ "Live long on earth that your life may be fruitful in souls won for the heavenly kingdom." (181:2.15)
_ "Be patient and have courage; you have ages to become perfect, even as your Paradise Father." (181:2.25)

_ believed it was the will of the Father that he submit himself to the course of human events (186:2.3)

_ ransom and atonement is incompatible with concept of God as taught and exemplified by Jesus (188:4.8 )
_ salvation should be taken for granted by those who believe in the fatherhood of God (188:4.9)
_ cross shows attitude of Jesus as neither condemnation nor condonation, but loving salvation (188:5.2)
_ divine love, once admitted to the human heart, forever destroys charm of sin and power of evil (188:5.3)
_ J. made cross the eternal symbol of triumph of love over hate, victory of truth over evil (188:5.6)

_ "Go into all the world proclaiming the gospel of fatherhood of God and brotherhood of men." (191:4.4)

_ "I taught you that my one purpose was to reveal my Father in heaven to his children on earth." (193:0.3)
_ "When, by living faith, you become divinely God-conscious, you are then born of the spirit." (193:0.3)
_ "I have lived the God-revealing bestowal that you might experience the God-knowing career." (193:0.3)
_ "The gospel of the kingdom has taught you that all men are the sons of God." (193:1.2)
_ "My love overshadows you, my spirit dwells with you, and my peace abides upon you." (193:5.2)

_ Spirit of Truth never creates consciousness of himself, only consciousness of the Son (194:2.4)
_ the truths of the fatherhood of God and the brotherhood of men will transform civilization (194:2.8 )
_ man is now taught and guided by his Thought Adjuster, Spirit of Truth, and the Holy Spirit (194:2.11)
_ the new teachers go into the world with unfailing forgiveness, good will, and abounding love (194:3.11)
_ religion is not passive; be active and positive in mercy ministry and manifestation of love (194:3.11)

_ "The kingdom of God is within you" was probably the greatest pronouncement Jesus ever made (195:10.3)
_ few followers of Jesus who live and love as he taught his disciples to live, love, and serve (195:10.5)

_ never prayed as religious duty; prayer was his sincere expression of spiritual attitude (196:0.10)
_ no matter the status of men and women, they were all God’s children and his brethren (196:2.9)


This relates to any misleading historical records ...

"Truth cannot be defined with words, only by living. Truth is always more than knowledge. Knowledge pertains to things observed, but truth transcends such purely material levels in that it consorts with wisdom and embraces such imponderables as human experience, even spiritual and living realities. Knowledge originates in science; wisdom, in true philosophy; truth, in the religious experience of spiritual living. Knowledge deals with facts; wisdom, with relationships; truth, with reality values." (132:3.2)

What/how Jesus taught is powerful rebuttal to the UB not having historical corroboration!


Rod

[Sandy]

Ron these past few posts are amazing....thank you! We are so blessed to have the Urantia Book.
I loved this question and the answers perplexity provided...very helpful.

Q: What does this list of Urantia Book authors/sponsors (and their Papers by number)
suggest about these participants?

Also...I have never heard the breaking down of the meaning of the word Urantia.

Q: What is the origin of the word Urantia?

"The word 'Urantia' originates from The Urantia Book, a spiritual, philosophical, and religious text first published in 1955 by the Urantia Foundation. The book introduces 'Urantia' as the name of Earth within its cosmology, which includes a detailed description of the universe and the place of our planet within it. Etymologically, 'Urantia' combines elements that suggest a heavenly or cosmic place.

The suffix '-ia' is a noun-forming suffix used in Latin, while 'uran-' relates to the heavens or sky, derived from the Greek word 'Urania,' the Muse of astronomy. Thus, 'Urantia' can be interpreted as 'heavenly place' or 'your heavenly place' in the context of the cosmos.

xxSandy

[Amigoo]

"In the master universe there are as many suns as there are glasses of water in the oceans of your world." (15:6.10)

The "many suns as glasses of water" is a clue to the size of the Master Universe ... and therefore the great distances
between inhabited planets! ... and probability that universe architects preferred such distance between inhabited planets
to limit premature (before mutual light and life?) interaction!

Rod

[Amigoo]

Curious how Perplexity would digest this question, I was then surprised to learn that "walking the talk"
is so integral to UB dissemination! And Perplexity's "regardless of the book's historical accuracy" reminds that
the world habitually depends on historical records (and/or on those experts who promote those records).

Re: https://www.perplexity.ai/

Q: In relation to the expression "walk the talk", are the Urantia Book's teachings of Jesus "walked" by its students believable,
despite limited historical corroboration of this revelation?

"The expression 'walk the talk' in relation to the Urantia Book's teachings of Jesus and its students' application of those teachings is a complex topic that requires careful consideration. The Urantia Book, originally written in English, presents itself as a spiritual and philosophical text containing revelations about the universe, God, and Jesus.

While the book claims to offer teachings of Jesus, it's important to note that it lacks extensive historical corroboration as a revelation. Despite this limitation, many students of the Urantia Book find its teachings compelling and attempt to apply them in their lives.

The concept of 'walking the talk' is emphasized in Urantia communities:

Practitioners are encouraged to embody the teachings in their entire lives, seeking spiritual growth first and letting other aspects follow. There's an emphasis on avoiding dogmatism and presenting a cosmic point of view while sharing the teachings. Urantia leaders stress the importance of 'walking the talk,' noting that 'wherever Jesus walked, the world changed'. Students are encouraged to learn and become what they study, actively applying the teachings in their lives.

The believability of students 'walking the talk' of the Urantia Book's teachings depends largely on individual perspective and experience. For those who find the book's message meaningful, the application of its principles in daily life can be a powerful personal experience. However, from an objective standpoint, the lack of historical corroboration for the book's claims about Jesus makes it challenging to verify the authenticity of these teachings.

It's worth noting that the impact of spiritual teachings often lies in their practical application rather than their historical verifiability. Many students of the Urantia Book may find personal growth and meaning through attempting to live out its teachings, regardless of the book's historical accuracy.

Ultimately, the believability of students 'walking the talk' of the Urantia Book's teachings of Jesus is a matter of personal faith and individual experience, rather than something that can be definitively proven or disproven based on available evidence."

Rod

[Amigoo]

Still researching the concept of "historical corroboration" ...

The last paragraph of these responses suggests how the Urantia Book needs to be disseminated
without claiming book-traditional historical corroboration.


Re: https://www.perplexity.ai/

Q: Considering its "60,000 cross-references paralleling and harmonizing the Bible and the Urantia Book",
does Duane Faw's book "The Paramony" have historical corroboration?

"The Paramony by Duane L. Faw does contain approximately 60,000 cross-references between the Bible and The Urantia Book, but this does not necessarily imply historical corroboration between the two texts. The Paramony is primarily a reference tool designed to draw parallels and harmonize concepts between the Bible and The Urantia Book. It serves as a study aid for those interested in comparing and connecting ideas from both texts. However, it's important to note several key points:

Nature of the cross-references: These cross-references are not historical validations, but rather thematic or conceptual connections made by the author between passages in the two books.

Purpose of the book: The Paramony is intended as a study aid for readers of both texts, particularly those interested in relating The Urantia Book's teachings to Biblical concepts.

Lack of academic consensus: There is no widespread academic or historical consensus supporting the idea that these cross-references constitute historical corroboration between the Bible and The Urantia Book.

Origin of The Urantia Book: The Urantia Book, published in 1955, is considered by its adherents to be a spiritual revelation, not a historical document in the traditional sense.

Subjective interpretation: The connections drawn in The Paramony are based on the author's interpretation and understanding of both texts, which may not be universally accepted by scholars or historians.

While The Paramony is undoubtedly a comprehensive work that provides interesting parallels between the Bible and The Urantia Book, it should not be viewed as providing historical corroboration in the academic sense. It is more accurately described as a tool for comparative study and spiritual exploration for those interested in both texts."


Q: What is required of a book to have historical corroboration?

"To have historical corroboration, a book needs to meet several key criteria:

Use of primary sources: The author should rely heavily on original documents, artifacts, and firsthand accounts from the time period being studied. This provides direct evidence to support claims and interpretations.

Consultation of secondary sources: The book should engage with existing scholarship and historiography on the topic, demonstrating awareness of how other historians have interpreted the evidence.

Critical evaluation of sources: The author must carefully assess the reliability, biases, and context of their sources, both primary and secondary. This involves considering factors like the source's origin, purpose, and potential motivations.

Cross-referencing and verification: Claims and interpretations should be supported by multiple independent sources where possible, rather than relying on a single piece of evidence.

Acknowledgment of conflicting evidence: The book should address contradictory information or alternative interpretations, explaining why the author's conclusions are more convincing.

Transparency about methodology: The author should clearly explain their research process, source selection criteria, and analytical approach.

Contextual accuracy: The book's depiction of the historical period, including social norms, political structures, and cultural practices, should align with the broader historical consensus.

Plausible interpretations: While offering new insights, the book's arguments should be logically sound and consistent with known historical facts.

Peer review and academic scrutiny: For scholarly works, the book should have undergone rigorous peer review and be open to critique from other experts in the field.

Clear distinction between fact and interpretation: The author should differentiate between established historical facts and their own analysis or speculation.

Appropriate use of evidence: The book should use evidence in a manner that supports its claims without overreaching or making unfounded generalizations.

Engagement with historiographical debates: The work should situate itself within ongoing scholarly discussions about the topic, acknowledging and contributing to relevant debates. By meeting these criteria, a history book demonstrates a commitment to accuracy, thoroughness, and scholarly rigor, increasing its credibility and historical corroboration."


Q: Why would spiritual revelation (not Bible's "Book of Revelation") require historical corroboration?

"Spiritual revelation, as distinct from the biblical Book of Revelation, would not necessarily require historical corroboration in the same way that historical texts do. However, there are several reasons why some form of corroboration or validation might be sought for spiritual revelations:

Credibility: Corroboration can lend credibility to spiritual experiences or insights, especially when shared with others who may be skeptical or unfamiliar with such phenomena.

Consistency: Comparing spiritual revelations to historical or cultural contexts can help identify patterns or consistencies across different traditions or time periods.

Interpretation: Historical context can aid in interpreting symbolic or metaphorical elements that may be present in spiritual revelations.

Discernment: Corroboration can help distinguish genuine spiritual insights from delusions or false claims.

Integration: Connecting spiritual revelations to historical or cultural frameworks can help individuals integrate their experiences into their broader understanding of the world.

Universality: Identifying historical parallels or precedents can suggest a more universal nature to spiritual truths or experiences.

Validation: For some individuals or communities, historical corroboration may provide a sense of validation or confirmation of their spiritual experiences.

It's important to note that the nature of spiritual revelation is often considered subjective and personal. While historical corroboration may be sought or valued by some, it is not universally considered necessary or even possible for all forms of spiritual insight or experience. Many spiritual traditions emphasize the importance of personal experience and inner knowing over external validation. Ultimately, the desire for historical corroboration of spiritual revelations often stems from a human need to understand, contextualize, and share profound personal experiences within a broader framework of knowledge and belief."

Rod

[Amigoo]

New insight ...

"In this millennium, let your spiritual ROLE
be the new Revelation Of Life Everlasting."

Epochal revelation would have no historical precedent
other than related previous epochal revelation, like these:

"Many past events of religious revelation, but only five of epochal significance:
1. Dalamatian teachings (first revelation of "First Source and Center" (92:4.5)
2. Edenic teachings (Adam and Eve; 37,000 years ago) (92:4.6)
3. Melchizedek of Salem (emergency Son of Nebadon) (92:4.7)
4. Jesus of Nazareth (Christ Michael: concept of God as Universal Father (92:4.8 )
5. Urantia Papers (most recent presentation of truth to Urantia) (92:4.9)"

This 132:3.2 quote guides dissemination (communication) of the Papers:

"Truth cannot be defined with words, only by living. Truth is always more than knowledge.
Knowledge pertains to things observed, but truth transcends such purely material levels
in that it consorts with wisdom and embraces such imponderables as human experience,
even spiritual and living realities. Knowledge originates in science; wisdom, in true philosophy;
truth, in the religious experience of spiritual living. Knowledge deals with facts; wisdom,
with relationships; truth, with reality values." (132:3.2)

Rod

[Sandy]

"Truth cannot be defined with words, only by living.

(((((Rod))))

xxSandy