© 2002 The Brotherhood of Man Library
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Part 4 of the Urantia Papers contains more than 700 pages where we can learn how Jesus thought and lived, and how his very life revealed the nature of the God he called Father. However, for almost all of us, to memorize the text of those 700 pages presents an impossible task. Fortunately the revelators have provided a starting point, a condensation of Jesus’ teaching into a document they state is “a master philosophy of life.” They present this as the ordination sermon to the twelve. Then, by coupling this sermon with Jesus’ favorite teaching parables, a condensed summary emerges that can serve as a framework for building an in-depth understanding of Jesus’ revelation.
In another key concept, the Papers tell us that the human Jesus saw God as being holy, just, and great, true beautiful, and good, and all these attributes of divinity he focused in his mind as the “will of the Father in heaven.” But these terms, like those associated with the “fruits of the spirit” such as selfless service, enlightened honesty, undying hope, trust, tolerance, patience, mercy, compassion, etc., are all abstract concepts incapable of a precise definition. Nevertheless when such abstractions are clothed with the meaning given them by the life of Jesus, they gain the potential to be absorbed into our very being and thus become the guiding reality of our lives and the initiators of our real-life spiritual experiences—while, simultaneously, they engender the spiritualization of our minds and the building of our souls.
Many believe that the content of the ordination sermon, in the New Testament called the “Sermon on the Mount,” was for the twelve apostles only. But in the Urantia Papers, it is undeniably for all who would follow Jesus:
But for you, my children, and for all others who would follow you into this kingdom, there is set a severe test. Faith alone will pass you through its portals, but you must bring forth the fruits of my Father’s spirit if you would continue to ascend in the progressive life of the divine fellowship. (UB 140:1.4)
Note that it is the “fruits of my Father’s spirit” that are to be brought forth in our lives—thus fruits concerned with the spiritual aspects of being rather than fruits concerned with that which is secular and worldly.
Your message to the world shall be: Seek first the kingdom of God and his righteousness, and in finding these, all other things essential to eternal survival shall be secured therewith. And now would I make it plain to you that this kingdom of my Father will not come with an outward show of power or with unseemly demonstration. You are not to go hence in the proclamation of the kingdom, saying, it is here’ or it is there,’ for this kingdom of which you preach is God within you. (UB 140:1.5)
Whosoever would become great in my Father’s kingdom shall become a minister to all; and whosoever would be first among you, let him become the server of his brethren. But when you are once truly received as citizens in the heavenly kingdom, you are no longer servants but sons, sons of the living God. And so shall this kingdom progress in the world until it shall break down every barrier and bring all men to know my Father and believe in the saving truth which I have come to declare. (UB 140:1.6)
“And it will not be so much by the words you speak as by the lives you live that men will know you have been with me and have learned of the realities of the kingdom.” (UB 140:1.7)
The Ordination Charge in summary. Food for our spiritual growth. (UB 140:3.1); see also “The Sermon on the Mount, Matthew 5-7
At its commencement we find the so-called beatitudes, among them “Blessed are those who mourn.” Viewed out of proper context, this may seem strange. Essentially it divides us into two classes, those who feel sympathy with people in distress, sickness, trouble—and feel impelled to minister to them. And there are those who simply walk away.
[Many theologians believe that the parables provide the best introduction to what Jesus really thought about God. At the time of Jesus, God was one who rewarded those who obeyed him but one who visited his wrath upon the disobedient. This God supported his chosen ones in battle against their enemies, he visited disease and death upon them, their children and their crops and cattle. Jesus taught us about a God who loved all his earthly children.]
“Which of you who is a father, if your child has need of bread, will you give him a stone? Or if your child has need of fish will you give him a serpent caught in your net if the child foolishly asks for it? If you, then, being mortal and finite, know how to give good gifts to your children, how much more will your heavenly Father give his spirit and his blessings to those who ask him?” (UB 144:2.4)
[This is one of the simplest but most powerful of Jesus’ parables because it helps us, as good earthly parents, to understand what a perfect Father in heaven would or would not do for his children. For any appropriate situation we can always ask ourselves, “Do I really believe a perfectly good God would do that?”] [i.e. applied to the atonement doctrine it provides an unequivocal answer.]
In answer to a lawyer’s question on who is his neighbor, Jesus said:
A certain man was going down from Jerusalem to Jericho, when he fell into the hands of brigands, who robbed, stripped, and beat him, and departing, left him half dead. Very soon afterwards, a priest came upon the wounded man, but seeing his sorry plight, he passed by on the other side of the road. And in like manner a Levite also, when he came along and saw the man, he, too, passed by on the other side. Now, about this time, a certain Samaritan, as he journeyed down to Jericho, came across this wounded man; and when he saw how he had been robbed and beaten, he was moved with compassion. Going over to him, he bound up his wounds, pouring on oil and wine, and setting the man upon his own beast, brought him here to the inn and took care of him. And on the morrow he took out some money and, giving it to the host, said: ‘Take good care of my friend, and if the expense is more, when I come back again, I will repay you.’
Now let me ask you: Which of these three turned out to be the neighbor of him who fell among the robbers?" And when the lawyer perceived that he had fallen into his own snare, he answered, “He who showed mercy on him.” And Jesus said, “Go and do likewise.” (UB 164:1.3)
[Note: The influence of tribalism was such at that time that Jews looked upon all gentiles as ‘gentile dogs.’ And in their eyes, their relatives, the Samaritans, were even more despicable. These Jews were discriminatory to the point that they would not eat a meal if the shadow of a gentile passed across it.]
Speaking to a group of Jews, Jesus said: “If a shepherd has a hundred sheep and one of them goes astray, does he not immediately leave the ninety and nine and go out in search of the one that has gone astray? And if he is a good shepherd, will he not keep up his quest for the lost sheep until he finds it? And then, when he has found his lost sheep, he lays it over his shoulder and, going home rejoicing, calls to his friends and neighbors, ‘Rejoice with me, for I have found my sheep that was lost.’ I declare that there is more joy in heaven over one sinner who repents than over ninety and nine righteous persons who need no repentance. Even so, it is not the will of my Father in heaven that one of these children should go astray, much less that they should perish. In your religion God may receive repentant sinners; but in the gospel of the kingdom the Father goes forth to find them—even before they have seriously thought of repentance.” (UB 159:1.2)
[God does not wait for the sinner to come to him. He finds a way to go to them.]
Let me tell you a story of a certain rich man whose ground brought forth plentifully; and when he had become very rich, he began to reason with himself, saying: What shall I do with all my riches? I now have so much that I have no place to store my wealth.’ And when he had meditated on his problem, he said: This I will do; I will pull down my barns and build bigger ones, and thus will I have abundant room in which to store my riches. Then can I say to my soul, ‘Soul, you have much wealth laid up for many years; so now take your ease; eat, drink, and be merry, for you are now rich and have ample goods if bad years lie ahead.’ “But this rich man was exceedingly foolish. In providing in abundance for the material requirements of his mind and body, he had failed to lay up treasures in heaven for the salvation of his soul. And that very night, his soul was required of him.” [this parable teaches us to get and keep our values right.] (UB 165:4.2-3)
The kingdom of heaven is like a householder who was a large employer of men, and who went out early in the morning to hire laborers to work in his vineyard. When he had agreed with the laborers to pay them a denarius a day, he sent them into the vineyard. Then he went out about nine o’clock, and seeing others standing in the market place idle, he said to them: Go you also to work in my vineyard, and whatsoever is right I will pay you. And they went at once to work. Again he went out about twelve and about three and did likewise. And going to the market place about five in the afternoon, he found still others standing idle, and he inquired of them, Why do you stand here idle all the day?’ And the men answered, Because nobody has hired us. ‘Then said the householder: Go you also to work in my vineyard, and whatever is right I will pay you.’ (UB 163:3.5)
When evening came, this owner of the vineyard said to his steward: Call the laborers and pay them their wages, beginning with the last hired and ending with the first.’ When those who were hired about five o’clock came, they received a denarius each, and so it was with each of the other laborers. When the men who were hired at the beginning of the day saw how the later comers were paid, they expected to receive more than the amount agreed upon. But like the others every man received only a denarius. And when each had received his pay, they complained to the householder, saying: These men who were hired last worked only one hour, and yet you have paid them the same as us who have borne the burden of the day in the scorching sun.’ “Then answered the householder: ‘My friends, I do you no wrong. Did not each of you agree to work for a denarius a day? Take now that which is yours and go your way, for it is my desire to give to those who came last as much as I have given to you. Is it not lawful for me to do what I will with my own? Or do you begrudge my generosity because I desire to be good and to show mercy?’” (UB 163:3.6-7)
[The parable illustrates the love and mercy of a perfect God who will receive us whenever we turn to him.]
This condensed introduction to Jesus’ mind and thought provides an insight into the nature of the God whom Jesus called “Abba,” an Aramaic term of endearment used by Jesus to express childlike love for our heavenly Father. It is also sufficient to lay the foundation of a mind attitude capable of leading to the spiritualization of our very being. Having assimilated this core material into our being, and having committed ourselves irrevocably to try and live our own life under the direct guidance of the indwelling presence of our God-Spirit, just as did Jesus, then nothing else is essential or necessary to ensure our oneness with the Father and our participation in his will.
“The only realities worth striving for are divine, spiritual, and eternal.”
Spiritual growth depends upon:
Our spiritual status is shown by:
Spiritual growth requires:
In contrast with seeking mystical conversion, the better approach for attaining contact with our indwelling God-Spirit is through living faith, sincere worship, and unselfish prayer.
Mysticism tends to gravitate consciousness towards the subconscious rather than the super-consciousness, hence can be dangerous. Jesus never resorted to such methods.
True religion is living love, a life of service that adds new meanings to all life.
The sincere religionist has an inner awareness of contact with something transcendent of the material, the God-Spirit-Within, and becomes motivated to attain high moral and spiritual goals. This intense striving is characterized by increasing patience, forbearance, fortitude, and tolerance.
It is altogether possible for every mortal being to develop a strong and unified personality similar to the perfected lines of Jesus’ personality.
One basic aspect of Jesus personality was his emphasis of love and mercy in place of fear and sacrifice. Another was his unfailing trust in God. Jesus’ trust was both sublime and absolute, reminiscent of a child’s trust in its parents. Hence he was immune to disappointment and untouched by apparent failure. His faith was thus perfect but never presumptuous and it never faltered. Of Jesus, it is said:
He never grew weary of saying:
Jesus’ personality included:
Jesus was the perfectly unified human personality. The traits of his personality plus his faith and sublime trust in God combined to permit him to live his life as a revelation of the nature of the heavenly Father—that aspect of the transcendent God that is comprehensible to the minds of mere mortals like us.
Jesus’ life is therefore a pattern life for all those of any religion who truly seek God, to be like God, and who seek to do God’s will—to live, “De imitatione Christi,” in the likeness of Jesus.
[Jesus made no claim to be God or the Son of God. When accused of doing so he countered, “You are all sons of God.” He also told his accusers he did not ask them to believe in him but rather to believe in the one who sent him.]
| Is the Urantia Book's “Life of Jesus” Oudated? | Volume 9 - No. 5 — Index | Dark Matter and a String of Pearls |