A Meteor or Asteroid will hit the Salt Lake Valley in the Month of September 2015

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  1. http://gospelofjesus.us/salvation.html

    The Gospel of Jesus
    “The Way, the Truth and the Life”
    Online Translator

    The Urantia Book
    Paper 150 The Third Preaching Tour
    5. What Must I Do to Be Saved?
    (1682.3) 150:5.1 One evening at Shunem, after John’s apostles had returned to Hebron, and after Jesus’ apostles had been sent out two and two, when the Master was engaged in teaching a group of twelve of the younger evangelists who were laboring under the direction of Jacob, together with the twelve women, Rachel asked Jesus this question: “Master, what shall we answer when women ask us, What shall I do to be saved?” When Jesus heard this question, he answered:
    (1682.4) 150:5.2 “When men and women ask what shall we do to be saved, you shall answer, Believe this gospel of the kingdom; accept divine forgiveness. By faith recognize the indwelling spirit of God, whose acceptance makes you a son of God. Have you not read in the Scriptures where it says, ‘In the Lord have I righteousness and strength.’ Also where the Father says, ‘My righteousness is near; my salvation has gone forth, and my arms shall enfold my people.’ ‘My soul shall be joyful in the love of my God, for he has clothed me with the garments of salvation and has covered me with the robe of his righteousness.’ Have you not also read of the Father that his name ‘shall be called the Lord our righteousness.’ ‘Take away the filthy rags of self-righteousness and clothe my son with the robe of divine righteousness and eternal salvation.’ It is forever true, ‘the just shall live by faith.’ Entrance into the Father’s kingdom is wholly free, but progress — growth in grace — is essential to continuance therein.
    (1682.5) 150:5.3 “Salvation is the gift of the Father and is revealed by his Sons. Acceptance by faith on your part makes you a partaker of the divine nature, a son or a daughter of God. By faith you are justified; by faith are you saved; and by this same faith are you eternally advanced in the way of progressive and divine perfection. By faith was Abraham justified and made aware of salvation by the teachings of Melchizedek. All down through the ages has this same faith saved the sons of men, but now has a Son come forth from the Father to make salvation more real and acceptable.”
    (1683.1) 150:5.4 When Jesus had left off speaking, there was great rejoicing among those who had heard these gracious words, and they all went on in the days that followed proclaiming the gospel of the kingdom with new power and with renewed energy and enthusiasm. And the women rejoiced all the more to know they were included in these plans for the establishment of the kingdom on earth.
    (1683.2) 150:5.5 In summing up his final statement, Jesus said: “You cannot buy salvation; you cannot earn righteousness. Salvation is the gift of God, and righteousness is the natural fruit of the spirit-born life of sonship in the kingdom. You are not to be saved because you live a righteous life; rather is it that you live a righteous life because you have already been saved, have recognized sonship as the gift of God and service in the kingdom as the supreme delight of life on earth. When men believe this gospel, which is a revelation of the goodness of God, they will be led to voluntary repentance of all known sin. Realization of sonship is incompatible with the desire to sin. Kingdom believers hunger for righteousness and thirst for divine perfection.”
    Paper 162 At the Feast of Tabernacles
    5. Sermon on the Light of the World
    (1794.4) 162:5.1 On the evening of the next to the last day of the feast, when the scene was brilliantly illuminated by the lights of the candelabras and the torches, Jesus stood up in the midst of the assembled throng and said:
    (1795.1) 162:5.2 “I am the light of the world. He who follows me shall not walk in darkness but shall have the light of life. Presuming to place me on trial and assuming to sit as my judges, you declare that, if I bear witness of myself, my witness cannot be true. But never can the creature sit in judgment on the Creator. Even if I do bear witness about myself, my witness is everlastingly true, for I know whence I came, who I am, and whither I go. You who would kill the Son of Man know not whence I came, who I am, or whither I go. You only judge by the appearances of the flesh; you do not perceive the realities of the spirit. I judge no man, not even my archenemy. But if I should choose to judge, my judgment would be true and righteous, for I would judge not alone but in association with my Father, who sent me into the world, and who is the source of all true judgment. You even allow that the witness of two reliable persons may be accepted — well, then, I bear witness of these truths; so also does my Father in heaven. And when I told you this yesterday, in your darkness you asked me, ‘Where is your Father?’ Truly, you know neither me nor my Father, for if you had known me, you would also have known the Father.
    (1795.2) 162:5.3 “I have already told you that I am going away, and that you will seek me and not find me, for where I am going you cannot come. You who would reject this light are from beneath; I am from above. You who prefer to sit in darkness are of this world; I am not of this world, and I live in the eternal light of the Father of lights. You all have had abundant opportunity to learn who I am, but you shall have still other evidence confirming the identity of the Son of Man. I am the light of life, and every one who deliberately and with understanding rejects this saving light shall die in his sins. Much I have to tell you, but you are unable to receive my words. However, he who sent me is true and faithful; my Father loves even his erring children. And all that my Father has spoken I also proclaim to the world.
    (1795.3) 162:5.4 “When the Son of Man is lifted up, then shall you all know that I am he, and that I have done nothing of myself but only as the Father has taught me. I speak these words to you and to your children. And he who sent me is even now with me; he has not left me alone, for I do always that which is pleasing in his sight.”
    (1795.4) 162:5.5 As Jesus thus taught the pilgrims in the temple courts, many believed. And no man dared to lay hands upon him.
    6. Discourse on the Water of Life
    (1795.5) 162:6.1 On the last day, the great day of the feast, as the procession from the pool of Siloam passed through the temple courts, and just after the water and the wine had been poured down upon the altar by the priests, Jesus, standing among the pilgrims, said: “If any man thirst, let him come to me and drink. From the Father above I bring to this world the water of life. He who believes me shall be filled with the spirit which this water represents, for even the Scriptures have said, ‘Out of him shall flow rivers of living waters.’ When the Son of Man has finished his work on earth, there shall be poured out upon all flesh the living Spirit of Truth. Those who receive this spirit shall never know spiritual thirst.”
    (1795.6) 162:6.2 Jesus did not interrupt the service to speak these words. He addressed the worshipers immediately after the chanting of the Hallel, the responsive reading of the Psalms accompanied by waving of the branches before the altar. Just here was a pause while the sacrifices were being prepared, and it was at this time that the pilgrims heard the fascinating voice of the Master declare that he was the giver of living water to every spirit-thirsting soul.
    (1796.1) 162:6.3 At the conclusion of this early morning service Jesus continued to teach the multitude, saying: “Have you not read in the Scripture: ‘Behold, as the waters are poured out upon the dry ground and spread over the parched soil, so will I give the spirit of holiness to be poured out upon your children for a blessing even to your children’s children’? Why will you thirst for the ministry of the spirit while you seek to water your souls with the traditions of men, poured from the broken pitchers of ceremonial service? That which you see going on about this temple is the way in which your fathers sought to symbolize the bestowal of the divine spirit upon the children of faith, and you have done well to perpetuate these symbols, even down to this day. But now has come to this generation the revelation of the Father of spirits through the bestowal of his Son, and all of this will certainly be followed by the bestowal of the spirit of the Father and the Son upon the children of men. To every one who has faith shall this bestowal of the spirit become the true teacher of the way which leads to life everlasting, to the true waters of life in the kingdom of heaven on earth and in the Father’s Paradise over there.”
    (1796.2) 162:6.4 And Jesus continued to answer the questions of both the multitude and the Pharisees. Some thought he was a prophet; some believed him to be the Messiah; others said he could not be the Christ, seeing that he came from Galilee, and that the Messiah must restore David’s throne. Still they dared not arrest him.
    7. The Discourse on Spiritual Freedom
    (1796.3) 162:7.1 On the afternoon of the last day of the feast and after the apostles had failed in their efforts to persuade him to flee from Jerusalem, Jesus again went into the temple to teach. Finding a large company of believers assembled in Solomon’s Porch, he spoke to them, saying:
    (1796.4) 162:7.2 “If my words abide in you and you are minded to do the will of my Father, then are you truly my disciples. You shall know the truth, and the truth shall make you free. I know how you will answer me: We are the children of Abraham, and we are in bondage to none; how then shall we be made free? Even so, I do not speak of outward subjection to another’s rule; I refer to the liberties of the soul. Verily, verily, I say to you, everyone who commits sin is the bond servant of sin. And you know that the bond servant is not likely to abide forever in the master’s house. You also know that the son does remain in his father’s house. If, therefore, the Son shall make you free, shall make you sons, you shall be free indeed.
    (1796.5) 162:7.3 “I know that you are Abraham’s seed, yet your leaders seek to kill me because my word has not been allowed to have its transforming influence in their hearts. Their souls are sealed by prejudice and blinded by the pride of revenge. I declare to you the truth which the eternal Father shows me, while these deluded teachers seek to do the things which they have learned only from their temporal fathers. And when you reply that Abraham is your father, then do I tell you that, if you were the children of Abraham, you would do the works of Abraham. Some of you believe my teaching, but others seek to destroy me because I have told you the truth which I received from God. But Abraham did not so treat the truth of God. I perceive that some among you are determined to do the works of the evil one. If God were your Father, you would know me and love the truth which I reveal. Will you not see that I come forth from the Father, that I am sent by God, that I am not doing this work of myself? Why do you not understand my words? Is it because you have chosen to become the children of evil? If you are the children of darkness, you will hardly walk in the light of the truth which I reveal. The children of evil follow only in the ways of their father, who was a deceiver and stood not for the truth because there came to be no truth in him. But now comes the Son of Man speaking and living the truth, and many of you refuse to believe.
    (1797.1) 162:7.4 “Which of you convicts me of sin? If I, then, proclaim and live the truth shown me by the Father, why do you not believe? He who is of God hears gladly the words of God; for this cause many of you hear not my words, because you are not of God. Your teachers have even presumed to say that I do my works by the power of the prince of devils. One near by has just said that I have a devil, that I am a child of the devil. But all of you who deal honestly with your own souls know full well that I am not a devil. You know that I honor the Father even while you would dishonor me. I seek not my own glory, only the glory of my Paradise Father. And I do not judge you, for there is one who judges for me.
    (1797.2) 162:7.5 “Verily, verily, I say to you who believe the gospel that, if a man will keep this word of truth alive in his heart, he shall never taste death. And now just at my side a scribe says this statement proves that I have a devil, seeing that Abraham is dead, also the prophets. And he asks: ‘Are you so much greater than Abraham and the prophets that you dare to stand here and say that whoso keeps your word shall not taste death? Who do you claim to be that you dare to utter such blasphemies?’ And I say to all such that, if I glorify myself, my glory is as nothing. But it is the Father who shall glorify me, even the same Father whom you call God. But you have failed to know this your God and my Father, and I have come to bring you together; to show you how to become truly the sons of God. Though you know not the Father, I truly know him. Even Abraham rejoiced to see my day, and by faith he saw it and was glad.”
    (1797.3) 162:7.6 When the unbelieving Jews and the agents of the Sanhedrin who had gathered about by this time heard these words, they raised a tumult, shouting: “You are not fifty years of age, and yet you talk about seeing Abraham; you are a child of the devil!” Jesus was unable to continue the discourse. He only said as he departed, “Verily, verily, I say to you, before Abraham was, I am.” Many of the unbelievers rushed forth for stones to cast at him, and the agents of the Sanhedrin sought to place him under arrest, but the Master quickly made his way through the temple corridors and escaped to a secret meeting place near Bethany where Martha, Mary, and Lazarus awaited him.
    Paper 170 The Kingdom of Heaven
    2. Jesus’ Concept of the Kingdom
    (1859.11) 170:2.1 The Master made it clear that the kingdom of heaven must begin with, and be centered in, the dual concept of the truth of the fatherhood of God and the correlated fact of the brotherhood of man. The acceptance of such a teaching, Jesus declared, would liberate man from the age-long bondage of animal fear and at the same time enrich human living with the following endowments of the new life of spiritual liberty:
    (1859.12) 170:2.2 1. The possession of new courage and augmented spiritual power. The gospel of the kingdom was to set man free and inspire him to dare to hope for eternal life.
    (1859.13) 170:2.3 2. The gospel carried a message of new confidence and true consolation for all men, even for the poor.
    (1859.14) 170:2.4 3. It was in itself a new standard of moral values, a new ethical yardstick wherewith to measure human conduct. It portrayed the ideal of a resultant new order of human society.
    (1859.15) 170:2.5 4. It taught the pre-eminence of the spiritual compared with the material; it glorified spiritual realities and exalted superhuman ideals.
    (1860.1) 170:2.6 5. This new gospel held up spiritual attainment as the true goal of living. Human life received a new endowment of moral value and divine dignity.
    (1860.2) 170:2.7 6. Jesus taught that eternal realities were the result (reward) of righteous earthly striving. Man’s mortal sojourn on earth acquired new meanings consequent upon the recognition of a noble destiny.
    (1860.3) 170:2.8 7. The new gospel affirmed that human salvation is the revelation of a far-reaching divine purpose to be fulfilled and realized in the future destiny of the endless service of the salvaged sons of God.
    (1860.4) 170:2.9 These teachings cover the expanded idea of the kingdom which was taught by Jesus. This great concept was hardly embraced in the elementary and confused kingdom teachings of John the Baptist.
    (1860.5) 170:2.10 The apostles were unable to grasp the real meaning of the Master’s utterances regarding the kingdom. The subsequent distortion of Jesus’ teachings, as they are recorded in the New Testament, is because the concept of the gospel writers was colored by the belief that Jesus was then absent from the world for only a short time; that he would soon return to establish the kingdom in power and glory — just such an idea as they held while he was with them in the flesh. But Jesus did not connect the establishment of the kingdom with the idea of his return to this world. That centuries have passed with no signs of the appearance of the “New Age” is in no way out of harmony with Jesus’ teaching.
    (1860.6) 170:2.11 The great effort embodied in this sermon was the attempt to translate the concept of the kingdom of heaven into the ideal of the idea of doing the will of God. Long had the Master taught his followers to pray: “Your kingdom come; your will be done”; and at this time he earnestly sought to induce them to abandon the use of the term kingdom of God in favor of the more practical equivalent, the will of God. But he did not succeed.
    (1860.7) 170:2.12 Jesus desired to substitute for the idea of the kingdom, king, and subjects, the concept of the heavenly family, the heavenly Father, and the liberated sons of God engaged in joyful and voluntary service for their fellow men and in the sublime and intelligent worship of God the Father.
    (1860.8) 170:2.13 Up to this time the apostles had acquired a double viewpoint of the kingdom; they regarded it as:
    (1860.9) 170:2.14 1. A matter of personal experience then present in the hearts of true believers, and
    (1860.10) 170:2.15 2. A question of racial or world phenomena; that the kingdom was in the future, something to look forward to.
    (1860.11) 170:2.16 They looked upon the coming of the kingdom in the hearts of men as a gradual development, like the leaven in the dough or like the growing of the mustard seed. They believed that the coming of the kingdom in the racial or world sense would be both sudden and spectacular. Jesus never tired of telling them that the kingdom of heaven was their personal experience of realizing the higher qualities of spiritual living; that these realities of the spirit experience are progressively translated to new and higher levels of divine certainty and eternal grandeur.
    (1860.12) 170:2.17 On this afternoon the Master distinctly taught a new concept of the double nature of the kingdom in that he portrayed the following two phases:
    (1860.13) 170:2.18 “First. The kingdom of God in this world, the supreme desire to do the will of God, the unselfish love of man which yields the good fruits of improved ethical and moral conduct.
    (1861.1) 170:2.19 “Second. The kingdom of God in heaven, the goal of mortal believers, the estate wherein the love for God is perfected, and wherein the will of God is done more divinely.”
    (1861.2) 170:2.20 Jesus taught that, by faith, the believer enters the kingdom now. In the various discourses he taught that two things are essential to faith-entrance into the kingdom:
    (1861.3) 170:2.21 1. Faith, sincerity. To come as a little child, to receive the bestowal of sonship as a gift; to submit to the doing of the Father’s will without questioning and in the full confidence and genuine trustfulness of the Father’s wisdom; to come into the kingdom free from prejudice and preconception; to be open-minded and teachable like an unspoiled child.
    (1861.4) 170:2.22 2. Truth hunger. The thirst for righteousness, a change of mind, the acquirement of the motive to be like God and to find God.
    (1861.5) 170:2.23 Jesus taught that sin is not the child of a defective nature but rather the offspring of a knowing mind dominated by an unsubmissive will. Regarding sin, he taught that God has forgiven; that we make such forgiveness personally available by the act of forgiving our fellows. When you forgive your brother in the flesh, you thereby create the capacity in your own soul for the reception of the reality of God’s forgiveness of your own misdeeds.
    (1861.6) 170:2.24 By the time the Apostle John began to write the story of Jesus’ life and teachings, the early Christians had experienced so much trouble with the kingdom-of-God idea as a breeder of persecution that they had largely abandoned the use of the term. John talks much about the “eternal life.” Jesus often spoke of it as the “kingdom of life.” He also frequently referred to “the kingdom of God within you.” He once spoke of such an experience as “family fellowship with God the Father.” Jesus sought to substitute many terms for the kingdom but always without success. Among others, he used: the family of God, the Father’s will, the friends of God, the fellowship of believers, the brotherhood of man, the Father’s fold, the children of God, the fellowship of the faithful, the Father’s service, and the liberated sons of God.
    (1861.7) 170:2.25 But he could not escape the use of the kingdom idea. It was more than fifty years later, not until after the destruction of Jerusalem by the Roman armies, that this concept of the kingdom began to change into the cult of eternal life as its social and institutional aspects were taken over by the rapidly expanding and crystallizing Christian church.
    4. Jesus’ Teaching about the Kingdom
    (1862.9) 170:4.1 Jesus never gave a precise definition of the kingdom. At one time he would discourse on one phase of the kingdom, and at another time he would discuss a different aspect of the brotherhood of God’s reign in the hearts of men. In the course of this Sabbath afternoon’s sermon Jesus noted no less than five phases, or epochs, of the kingdom, and they were:
    (1862.10) 170:4.2 1. The personal and inward experience of the spiritual life of the fellowship of the individual believer with God the Father.
    (1863.1) 170:4.3 2. The enlarging brotherhood of gospel believers, the social aspects of the enhanced morals and quickened ethics resulting from the reign of God’s spirit in the hearts of individual believers.
    (1863.2) 170:4.4 3. The supermortal brotherhood of invisible spiritual beings which prevails on earth and in heaven, the superhuman kingdom of God.
    (1863.3) 170:4.5 4. The prospect of the more perfect fulfillment of the will of God, the advance toward the dawn of a new social order in connection with improved spiritual living — the next age of man.
    (1863.4) 170:4.6 5. The kingdom in its fullness, the future spiritual age of light and life on earth.
    (1863.5) 170:4.7 Wherefore must we always examine the Master’s teaching to ascertain which of these five phases he may have reference to when he makes use of the term kingdom of heaven. By this process of gradually changing man’s will and thus affecting human decisions, Michael and his associates are likewise gradually but certainly changing the entire course of human evolution, social and otherwise.
    (1863.6) 170:4.8 The Master on this occasion placed emphasis on the following five points as representing the cardinal features of the gospel of the kingdom:
    (1863.7) 170:4.9 1. The pre-eminence of the individual.
    (1863.8) 170:4.10 2. The will as the determining factor in man’s experience.
    (1863.9) 170:4.11 3. Spiritual fellowship with God the Father.
    (1863.10) 170:4.12 4. The supreme satisfactions of the loving service of man.
    (1863.11) 170:4.13 5. The transcendency of the spiritual over the material in human personality.
    (1863.12) 170:4.14 This world has never seriously or sincerely or honestly tried out these dynamic ideas and divine ideals of Jesus’ doctrine of the kingdom of heaven. But you should not become discouraged by the apparently slow progress of the kingdom idea on Urantia. Remember that the order of progressive evolution is subjected to sudden and unexpected periodical changes in both the material and the spiritual worlds. The bestowal of Jesus as an incarnated Son was just such a strange and unexpected event in the spiritual life of the world. Neither make the fatal mistake, in looking for the age manifestation of the kingdom, of failing to effect its establishment within your own souls.
    (1863.13) 170:4.15 Although Jesus referred one phase of the kingdom to the future and did, on numerous occasions, intimate that such an event might appear as a part of a world crisis; and though he did likewise most certainly, on several occasions, definitely promise sometime to return to Urantia, it should be recorded that he never positively linked these two ideas together. He promised a new revelation of the kingdom on earth and at some future time; he also promised sometime to come back to this world in person; but he did not say that these two events were synonymous. From all we know these promises may, or may not, refer to the same event.
    (1863.14) 170:4.16 His apostles and disciples most certainly linked these two teachings together. When the kingdom failed to materialize as they had expected, recalling the Master’s teaching concerning a future kingdom and remembering his promise to come again, they jumped to the conclusion that these promises referred to an identical event; and therefore they lived in hope of his immediate second coming to establish the kingdom in its fullness and with power and glory. And so have successive believing generations lived on earth entertaining the same inspiring but disappointing hope.
    5. Later Ideas of the Kingdom
    (1864.1) 170:5.1 Having summarized the teachings of Jesus about the kingdom of heaven, we are permitted to narrate certain later ideas which became attached to the concept of the kingdom and to engage in a prophetic forecast of the kingdom as it may evolve in the age to come.
    (1864.2) 170:5.2 Throughout the first centuries of the Christian propaganda, the idea of the kingdom of heaven was tremendously influenced by the then rapidly spreading notions of Greek idealism, the idea of the natural as the shadow of the spiritual — the temporal as the time shadow of the eternal.
    (1864.3) 170:5.3 But the great step which marked the transplantation of the teachings of Jesus from a Jewish to a gentile soil was taken when the Messiah of the kingdom became the Redeemer of the church, a religious and social organization growing out of the activities of Paul and his successors and based on the teachings of Jesus as they were supplemented by the ideas of Philo and the Persian doctrines of good and evil.
    (1864.4) 170:5.4 The ideas and ideals of Jesus, embodied in the teaching of the gospel of the kingdom, nearly failed of realization as his followers progressively distorted his pronouncements. The Master’s concept of the kingdom was notably modified by two great tendencies:
    (1864.5) 170:5.5 1. The Jewish believers persisted in regarding him as the Messiah. They believed that Jesus would very soon return actually to establish the world-wide and more or less material kingdom.
    (1864.6) 170:5.6 2. The gentile Christians began very early to accept the doctrines of Paul, which led increasingly to the general belief that Jesus was the Redeemer of the children of the church, the new and institutional successor of the earlier concept of the purely spiritual brotherhood of the kingdom.
    (1864.7) 170:5.7 The church, as a social outgrowth of the kingdom, would have been wholly natural and even desirable. The evil of the church was not its existence, but rather that it almost completely supplanted the Jesus concept of the kingdom. Paul’s institutionalized church became a virtual substitute for the kingdom of heaven which Jesus had proclaimed.
    (1864.8) 170:5.8 But doubt not, this same kingdom of heaven which the Master taught exists within the heart of the believer, will yet be proclaimed to this Christian church, even as to all other religions, races, and nations on earth — even to every individual.
    (1864.9) 170:5.9 The kingdom of Jesus’ teaching, the spiritual ideal of individual righteousness and the concept of man’s divine fellowship with God, became gradually submerged into the mystic conception of the person of Jesus as the Redeemer-Creator and spiritual head of a socialized religious community. In this way a formal and institutional church became the substitute for the individually spirit-led brotherhood of the kingdom.
    (1864.10) 170:5.10 The church was an inevitable and useful social result of Jesus’ life and teachings; the tragedy consisted in the fact that this social reaction to the teachings of the kingdom so fully displaced the spiritual concept of the real kingdom as Jesus taught and lived it.
    (1865.1) 170:5.11 The kingdom, to the Jews, was the Israelite community; to the gentiles it became the Christian church. To Jesus the kingdom was the sum of those individuals who had confessed their faith in the fatherhood of God, thereby declaring their wholehearted dedication to the doing of the will of God, thus becoming members of the spiritual brotherhood of man.
    (1865.2) 170:5.12 The Master fully realized that certain social results would appear in the world as a consequence of the spread of the gospel of the kingdom; but he intended that all such desirable social manifestations should appear as unconscious and inevitable outgrowths, or natural fruits, of this inner personal experience of individual believers, this purely spiritual fellowship and communion with the divine spirit which indwells and activates all such believers.
    (1865.3) 170:5.13 Jesus foresaw that a social organization, or church, would follow the progress of the true spiritual kingdom, and that is why he never opposed the apostles’ practicing the rite of John’s baptism. He taught that the truth-loving soul, the one who hungers and thirsts for righteousness, for God, is admitted by faith to the spiritual kingdom; at the same time the apostles taught that such a believer is admitted to the social organization of disciples by the outward rite of baptism.
    (1865.4) 170:5.14 When Jesus’ immediate followers recognized their partial failure to realize his ideal of the establishment of the kingdom in the hearts of men by the spirit’s domination and guidance of the individual believer, they set about to save his teaching from being wholly lost by substituting for the Master’s ideal of the kingdom the gradual creation of a visible social organization, the Christian church. And when they had accomplished this program of substitution, in order to maintain consistency and to provide for the recognition of the Master’s teaching regarding the fact of the kingdom, they proceeded to set the kingdom off into the future. The church, just as soon as it was well established, began to teach that the kingdom was in reality to appear at the culmination of the Christian age, at the second coming of Christ.
    (1865.5) 170:5.15 In this manner the kingdom became the concept of an age, the idea of a future visitation, and the ideal of the final redemption of the saints of the Most High. The early Christians (and all too many of the later ones) generally lost sight of the Father-and-son idea embodied in Jesus’ teaching of the kingdom, while they substituted therefor the well-organized social fellowship of the church. The church thus became in the main a social brotherhood which effectively displaced Jesus’ concept and ideal of a spiritual brotherhood.
    (1865.6) 170:5.16 Jesus’ ideal concept largely failed, but upon the foundation of the Master’s personal life and teachings, supplemented by the Greek and Persian concepts of eternal life and augmented by Philo’s doctrine of the temporal contrasted with the spiritual, Paul went forth to build up one of the most progressive human societies which has ever existed on Urantia.
    (1865.7) 170:5.17 The concept of Jesus is still alive in the advanced religions of the world. Paul’s Christian church is the socialized and humanized shadow of what Jesus intended the kingdom of heaven to be — and what it most certainly will yet become. Paul and his successors partly transferred the issues of eternal life from the individual to the church. Christ thus became the head of the church rather than the elder brother of each individual believer in the Father’s family of the kingdom. Paul and his contemporaries applied all of Jesus’ spiritual implications regarding himself and the individual believer to the church as a group of believers; and in doing this, they struck a deathblow to Jesus’ concept of the divine kingdom in the heart of the individual believer.
    (1866.1) 170:5.18 And so, for centuries, the Christian church has labored under great embarrassment because it dared to lay claim to those mysterious powers and privileges of the kingdom, powers and privileges which can be exercised and experienced only between Jesus and his spiritual believer brothers. And thus it becomes apparent that membership in the church does not necessarily mean fellowship in the kingdom; one is spiritual, the other mainly social.
    (1866.2) 170:5.19 Sooner or later another and greater John the Baptist is due to arise proclaiming “the kingdom of God is at hand” — meaning a return to the high spiritual concept of Jesus, who proclaimed that the kingdom is the will of his heavenly Father dominant and transcendent in the heart of the believer — and doing all this without in any way referring either to the visible church on earth or to the anticipated second coming of Christ. There must come a revival of the actual teachings of Jesus, such a restatement as will undo the work of his early followers who went about to create a sociophilosophical system of belief regarding the fact of Michael’s sojourn on earth. In a short time the teaching of this story about Jesus nearly supplanted the preaching of Jesus’ gospel of the kingdom. In this way a historical religion displaced that teaching in which Jesus had blended man’s highest moral ideas and spiritual ideals with man’s most sublime hope for the future — eternal life. And that was the gospel of the kingdom.
    (1866.3) 170:5.20 It is just because the gospel of Jesus was so many-sided that within a few centuries students of the records of his teachings became divided up into so many cults and sects. This pitiful subdivision of Christian believers results from failure to discern in the Master’s manifold teachings the divine oneness of his matchless life. But someday the true believers in Jesus will not be thus spiritually divided in their attitude before unbelievers. Always we may have diversity of intellectual comprehension and interpretation, even varying degrees of socialization, but lack of spiritual brotherhood is both inexcusable and reprehensible.
    (1866.4) 170:5.21 Mistake not! there is in the teachings of Jesus an eternal nature which will not permit them forever to remain unfruitful in the hearts of thinking men. The kingdom as Jesus conceived it has to a large extent failed on earth; for the time being, an outward church has taken its place; but you should comprehend that this church is only the larval stage of the thwarted spiritual kingdom, which will carry it through this material age and over into a more spiritual dispensation where the Master’s teachings may enjoy a fuller opportunity for development. Thus does the so-called Christian church become the cocoon in which the kingdom of Jesus’ concept now slumbers. The kingdom of the divine brotherhood is still alive and will eventually and certainly come forth from this long submergence, just as surely as the butterfly eventually emerges as the beautiful unfolding of its less attractive creature of metamorphic development.

  2. http://chrisdwainechristensen.us/index.html

    Planetary Sovereign
    Of Urantia

    July 23rd, 2015 A.D.

    I, Chris Dwaine Christensen, AKA: Christ Michael & Majestone have been titled the Planetary Sovereign & Ruler of this time and space world known as “Urantia” which is inhabited by humanoid will creatures.

    July 23rd, 2015 at 5:55 PM Mountain Standard Time Zone in the City of Salt Lake and the State of Utah & the Country of the United States of America.

    With Lanaoforge the System Sovereign of Satania and the Most Highs of Norlatiadek in Signature of Genuine Authenticity. This permanent Title will be held on location here on Urantia at all times and forever more.

    Signed,
    Christ Michael 611,121st of Nebadon – Chris Dwaine Christensen Majestone

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