Urantia Book Paper 155 Fleeing Through Northern Galilee

Urantia Book Paper 155 Fleeing Through Northern Galilee
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Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
Religions The Sojourn At Rome The Return From Rome The Transition Years John
The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
To Jerusalem Going Into Jerusalem Monday In Jerusalem ...
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Paper 155 Fleeing Through Northern Galilee

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Introduction

SOON after landing near Kheresa on this eventful Sunday, Jesus and the
twenty-four went a little way to the north, where they spent the night in a
beautiful park south of Bethsaida-Julias. They were familiar with this camping
place, having stopped there in days gone by. Before retiring for the night, the
Master called his followers around him and discussed with them the plans for
their projected tour through Batanea and northern Galilee to the Phoenician
coast.

1. WHY DO THE HEATHEN RAGE?

Said Jesus: "You should all recall how the Psalmist spoke of these times,
saying, `Why do the heathen rage and the peoples plot in vain? The kings of the
earth set themselves, and the rulers of the people take counsel together,
against the Lord and against his anointed, saying, Let us break the bonds of
mercy asunder and let us cast away the cords of love.'

"Today you see this fulfilled before your eyes. But you shall not see the
remainder of the Psalmist's prophecy fulfilled, for he entertained erroneous
ideas about the Son of Man and his mission on earth. My kingdom is founded on
love, proclaimed in mercy, and established by unselfish service. My Father does
not sit in heaven laughing in derision at the heathen. He is not wrathful in
his great displeasure. True is the promise that the Son shall have these
so-called heathen (in reality his ignorant and untaught brethren) for an
inheritance. And I will receive these gentiles with open arms of mercy and
affection. All this loving-kindness shall be shown the so-called heathen,
notwithstanding the unfortunate declaration of the record which intimates that
the triumphant Son `shall break them with a rod of iron and dash them to pieces
like a potter's vessel.' The Psalmist exhorted you to `serve the Lord with
fear'--I bid you enter into the exalted privileges of divine sonship by faith;
he commands you to rejoice with trembling; I bid you rejoice with assurance. He
says, `Kiss the Son, lest he be angry, and you perish when his wrath is
kindled.' But you who have lived with me well know that anger and wrath are not
a part of the establishment of the kingdom of heaven in the hearts of men. But
the Psalmist did glimpse the true light when, in finishing this exhortation, he
said: `Blessed are they who put their trust in this Son.'"

Jesus continued to teach the twenty-four, saying: "The heathen are not without
excuse when they rage at us. Because their outlook is small and narrow, they
are able to concentrate their energies enthusiastically. Their goal is near and
more or less visible; wherefore do they strive with valiant and effective
execution. You who have professed entrance into the kingdom of heaven are
altogether too vacillating and indefinite in your teaching conduct. The heathen

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strike directly for their objectives; you are guilty of too much chronic
yearning. If you desire to enter the kingdom, why do you not take it by
spiritual assault even as the heathen take a city they lay siege to? You are
hardly worthy of the kingdom when your service consists so largely in an
attitude of regretting the past, whining over the present, and vainly hoping
for the future. Why do the heathen rage? Because they know not the truth. Why
do you languish in futile yearning? Because you obey not the truth. Cease your
useless yearning and go forth bravely doing that which concerns the
establishment of the kingdom.

"In all that you do, become not one-sided and overspecialized. The Pharisees
who seek our destruction verily think they are doing God's service. They have
become so narrowed by tradition that they are blinded by prejudice and hardened
by fear. Consider the Greeks, who have a science without religion, while the
Jews have a religion without science. And when men become thus misled into
accepting a narrow and confused disintegration of truth, their only hope of
salvation is to become truth-co-ordinated--converted.

"Let me emphatically state this eternal truth: If you, by truth co-ordination,
learn to exemplify in your lives this beautiful wholeness of righteousness,
your fellow men will then seek after you that they may gain what you have so
acquired. The measure wherewith truth seekers are drawn to you represents the
measure of your truth endowment, your righteousness. The extent to which you
have to go with your message to the people is, in a way, the measure of your
failure to live the whole or righteous life, the truth-co-ordinated life."

And many other things the Master taught his apostles and the evangelists before
they bade him good night and sought rest upon their pillows.

2. THE EVANGELISTS IN CHORAZIN

On Monday morning, May 23, Jesus directed Peter to go over to Chorazin with the
twelve evangelists while he, with the eleven, departed for Caesarea-Philippi,
going by way of the Jordan to the Damascus-Capernaum road, thence northeast to
the junction with the road to Caesarea-Philippi, and then on into that city,
where they tarried and taught for two weeks. They arrived during the afternoon
of Tuesday, May 24.

Peter and the evangelists sojourned in Chorazin for two weeks, preaching the
gospel of the kingdom to a small but earnest company of believers. But they
were not able to win many new converts. No city of all Galilee yielded so few
souls for the kingdom as Chorazin. In accordance with Peter's instructions the
twelve evangelists had less to say about healing--things physical--while they
preached and taught with increased vigor the spiritual truths of the heavenly
kingdom. These two weeks at Chorazin constituted a veritable baptism of
adversity for the twelve evangelists in that it was the most difficult and
unproductive period in their careers up to this time. Being thus deprived of
the satisfaction of winning souls for the kingdom, each of them the more
earnestly and honestly took stock of his own soul and its progress in the
spiritual paths of the new life.

When it appeared that no more people were minded to seek entrance into the
kingdom, Peter, on Tuesday, June 7, called his associates together and departed
for Caesarea-Philippi to join Jesus and the apostles. They arrived about
noontime on Wednesday and spent the entire evening in rehearsing their
experiences among the unbelievers of Chorazin. During the discussions of this

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evening Jesus made further reference to the parable of the sower and taught
them much about the meaning of the apparent failure of life undertakings.

3. AT CAESAREA-PHILIPPI

Although Jesus did no public work during this two weeks' sojourn near
Caesarea-Philippi, the apostles held numerous quiet evening meetings in the
city, and many of the believers came out to the camp to talk with the Master.
Very few were added to the group of believers as a result of this visit. Jesus
talked with the apostles each day, and they more clearly discerned that a new
phase of the work of preaching the kingdom of heaven was now beginning. They
were commencing to comprehend that the "kingdom of heaven is not meat and drink
but the realization of the spiritual joy of the acceptance of divine sonship."

The sojourn at Caesarea-Philippi was a real test to the eleven apostles; it was
a difficult two weeks for them to live through. They were well-nigh depressed,
and they missed the periodic stimulation of Peter's enthusiastic personality.
In these times it was truly a great and testing adventure to believe in Jesus
and go forth to follow after him. Though they made few converts during these
two weeks, they did learn much that was highly profitable from their daily
conferences with the Master.

The apostles learned that the Jews were spiritually stagnant and dying because
they had crystallized truth into a creed; that when truth becomes formulated as
a boundary line of self-righteous exclusiveness instead of serving as signposts
of spiritual guidance and progress, such teachings lose their creative and
life-giving power and ultimately become merely preservative and fossilizing.

Increasingly they learned from Jesus to look upon human personalities in terms
of their possibilities in time and in eternity. They learned that many souls
can best be led to love the unseen God by being first taught to love their
brethren whom they can see. And it was in this connection that new meaning
became attached to the Master's pronouncement concerning unselfish service for
one's fellows: "Inasmuch as you did it to one of the least of my brethren, you
did it to me."

One of the great lessons of this sojourn at Caesarea had to do with the origin
of religious traditions, with the grave danger of allowing a sense of
sacredness to become attached to nonsacred things, common ideas, or everyday
events. From one conference they emerged with the teaching that true religion
was man's heartfelt loyalty to his highest and truest convictions.

Jesus warned his believers that, if their religious longings were only
material, increasing knowledge of nature would, by progressive displacement of
the supposed supernatural origin of things, ultimately deprive them of their
faith in God. But that, if their religion were spiritual, never could the
progress of physical science disturb their faith in eternal realities and
divine values.

They learned that, when religion is wholly spiritual in motive, it makes all
life more worth while, filling it with high purposes, dignifying it with
transcendent values, inspiring it with superb motives, all the while comforting
the human soul with a sublime and sustaining hope. True religion is designed to
lessen the strain of existence; it releases faith and courage for daily living
and unselfish serving. Faith promotes spiritual vitality and righteous
fruitfulness.

Jesus repeatedly taught his apostles that no civilization could long survive
the loss of the best in its religion. And he never grew weary of pointing out
to the

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twelve the great danger of accepting religious symbols and ceremonies in the
place of religious experience. His whole earth life was consistently devoted to
the mission of thawing out the frozen forms of religion into the liquid
liberties of enlightened sonship.

4. ON THE WAY TO PHOENICIA

On Thursday morning, June 9, after receiving word regarding the progress of the
kingdom brought by the messengers of David from Bethsaida, this group of
twenty-five teachers of truth left Caesarea-Philippi to begin their journey to
the Phoenician coast. They passed around the marsh country, by way of Luz, to
the point of junction with the Magdala-Mount Lebanon trail road, thence to the
crossing with the road leading to Sidon, arriving there Friday afternoon.

While pausing for lunch under the shadow of an overhanging ledge of rock, near
Luz, Jesus delivered one of the most remarkable addresses which his apostles
ever listened to throughout all their years of association with him. No sooner
had they seated themselves to break bread than Simon Peter asked Jesus:
"Master, since the Father in heaven knows all things, and since his spirit is
our support in the establishment of the kingdom of heaven on earth, why is it
that we flee from the threats of our enemies? Why do we refuse to confront the
foes of truth?" But before Jesus had begun to answer Peter's question, Thomas
broke in, asking: "Master, I should really like to know just what is wrong with
the religion of our enemies at Jerusalem. What is the real difference between
their religion and ours? Why is it we are at such diversity of belief when we
all profess to serve the same God?" And when Thomas had finished, Jesus said:
"While I would not ignore Peter's question, knowing full well how easy it would
be to misunderstand my reasons for avoiding an open clash with the rulers of
the Jews at just this time, still it will prove more helpful to all of you if I
choose rather to answer Thomas's question. And that I will proceed to do when
you have finished your lunch."

5. THE DISCOURSE ON TRUE RELIGION

This memorable discourse on religion, summarized and restated in modern
phraseology, gave expression to the following truths:

While the religions of the world have a double origin--natural and
revelatory--at any one time and among any one people there are to be found
three distinct forms of religious devotion. And these three manifestations of
the religious urge are:

1. Primitive religion. The seminatural and instinctive urge to fear mysterious
energies and worship superior forces, chiefly a religion of the physical
nature, the religion of fear.

2. The religion of civilization. The advancing religious concepts and practices
of the civilizing races--the religion of the mind--the intellectual theology of
the authority of established religious tradition.

3. True religion--the religion of revelation. The revelation of supernatural
values, a partial insight into eternal realities, a glimpse of the goodness and
beauty of the infinite character of the Father in heaven--the religion of the
spirit as demonstrated in human experience.

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The religion of the physical senses and the superstitious fears of natural man,
the Master refused to belittle, though he deplored the fact that so much of
this primitive form of worship should persist in the religious forms of the
more intelligent races of mankind. Jesus made it clear that the great
difference between the religion of the mind and the religion of the spirit is
that, while the former is upheld by ecclesiastical authority, the latter is
wholly based on human experience.

And then the Master, in his hour of teaching, went on to make clear these
truths:

Until the races become highly intelligent and more fully civilized, there will
persist many of those childlike and superstitious ceremonies which are so
characteristic of the evolutionary religious practices of primitive and
backward peoples. Until the human race progresses to the level of a higher and
more general recognition of the realities of spiritual experience, large
numbers of men and women will continue to show a personal preference for those
religions of authority which require only intellectual assent, in contrast to
the religion of the spirit, which entails active participation of mind and soul
in the faith adventure of grappling with the rigorous realities of progressive
human experience.

The acceptance of the traditional religions of authority presents the easy way
out for man's urge to seek satisfaction for the longings of his spiritual
nature. The settled, crystallized, and established religions of authority
afford a ready refuge to which the distracted and distraught soul of man may
flee when harassed by fear and tormented by uncertainty. Such a religion
requires of its devotees, as the price to be paid for its satisfactions and
assurances, only a passive and purely intellectual assent.

And for a long time there will live on earth those timid, fearful, and hesitant
individuals who will prefer thus to secure their religious consolations, even
though, in so casting their lot with the religions of authority, they
compromise the sovereignty of personality, debase the dignity of self-respect,
and utterly surrender the right to participate in that most thrilling and
inspiring of all possible human experiences: the personal quest for truth, the
exhilaration of facing the perils of intellectual discovery, the determination
to explore the realities of personal religious experience, the supreme
satisfaction of experiencing the personal triumph of the actual realization of
the victory of spiritual faith over intellectual doubt as it is honestly won in
the supreme adventure of all human existence--man seeking God, for himself and
as himself, and finding him.

The religion of the spirit means effort, struggle, conflict, faith,
determination, love, loyalty, and progress. The religion of the mind--the
theology of authority--requires little or none of these exertions from its
formal believers. Tradition is a safe refuge and an easy path for those fearful
and halfhearted souls who instinctively shun the spirit struggles and mental
uncertainties associated with those faith voyages of daring adventure out upon
the high seas of unexplored truth in search for the farther shores of spiritual
realities as they may be discovered by the progressive human mind and
experienced by the evolving human soul.

And Jesus went on to say: "At Jerusalem the religious leaders have formulated
the various doctrines of their traditional teachers and the prophets of other
days into an established system of intellectual beliefs, a religion of
authority.

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The appeal of all such religions is largely to the mind. And now are we about
to enter upon a deadly conflict with such a religion since we will so shortly
begin the bold proclamation of a new religion--a religion which is not a
religion in the present-day meaning of that word, a religion that makes its
chief appeal to the divine spirit of my Father which resides in the mind of
man; a religion which shall derive its authority from the fruits of its
acceptance that will so certainly appear in the personal experience of all who
really and truly become believers in the truths of this higher spiritual
communion."

Pointing out each of the twenty-four and calling them by name, Jesus said: "And
now, which one of you would prefer to take this easy path of conformity to an
established and fossilized religion, as defended by the Pharisees at Jerusalem,
rather than to suffer the difficulties and persecutions attendant upon the
mission of proclaiming a better way of salvation to men while you realize the
satisfaction of discovering for yourselves the beauties of the realities of a
living and personal experience in the eternal truths and supreme grandeurs of
the kingdom of heaven? Are you fearful, soft, and ease-seeking? Are you afraid
to trust your future in the hands of the God of truth, whose sons you are? Are
you distrustful of the Father, whose children you are? Will you go back to the
easy path of the certainty and intellectual settledness of the religion of
traditional authority, or will you gird yourselves to go forward with me into
that uncertain and troublous future of proclaiming the new truths of the
religion of the spirit, the kingdom of heaven in the hearts of men?"

All twenty-four of his hearers rose to their feet, intending to signify their
united and loyal response to this, one of the few emotional appeals which Jesus
ever made to them, but he raised his hand and stopped them, saying: "Go now
apart by yourselves, each man alone with the Father, and there find the
unemotional answer to my question, and having found such a true and sincere
attitude of soul, speak that answer freely and boldly to my Father and your
Father, whose infinite life of love is the very spirit of the religion we
proclaim."

The evangelists and apostles went apart by themselves for a short time. Their
spirits were uplifted, their minds were inspired, and their emotions mightily
stirred by what Jesus had said. But when Andrew called them together, the
Master said only: "Let us resume our journey. We go into Phoenicia to tarry for
a season, and all of you should pray the Father to transform your emotions of
mind and body into the higher loyalties of mind and the more satisfying
experiences of the spirit."

As they journeyed on down the road, the twenty-four were silent, but presently
they began to talk one with another, and by three o'clock that afternoon they
could not go farther; they came to a halt, and Peter, going up to Jesus, said:
"Master, you have spoken to us the words of life and truth. We would hear more;
we beseech you to speak to us further concerning these matters."

6. THE SECOND DISCOURSE ON RELIGION

And so, while they paused in the shade of the hillside, Jesus continued to
teach them regarding the religion of the spirit, in substance saying:

You have come out from among those of your fellows who choose to remain
satisfied with a religion of mind, who crave security and prefer conformity.
You have elected to exchange your feelings of authoritative certainty for the
assur-

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ances of the spirit of adventurous and progressive faith. You have dared to
protest against the grueling bondage of institutional religion and to reject
the authority of the traditions of record which are now regarded as the word of
God. Our Father did indeed speak through Moses, Elijah, Isaiah, Amos, and
Hosea, but he did not cease to minister words of truth to the world when these
prophets of old made an end of their utterances. My Father is no respecter of
races or generations in that the word of truth is vouchsafed one age and
withheld from another. Commit not the folly of calling that divine which is
wholly human, and fail not to discern the words of truth which come not through
the traditional oracles of supposed inspiration.

I have called upon you to be born again, to be born of the spirit. I have
called you out of the darkness of authority and the lethargy of tradition into
the transcendent light of the realization of the possibility of making for
yourselves the greatest discovery possible for the human soul to make--the
supernal experience of finding God for yourself, in yourself, and of yourself,
and of doing all this as a fact in your own personal experience. And so may you
pass from death to life, from the authority of tradition to the experience of
knowing God; thus will you pass from darkness to light, from a racial faith
inherited to a personal faith achieved by actual experience; and thereby will
you progress from a theology of mind handed down by your ancestors to a true
religion of spirit which shall be built up in your souls as an eternal
endowment.

Your religion shall change from the mere intellectual belief in traditional
authority to the actual experience of that living faith which is able to grasp
the reality of God and all that relates to the divine spirit of the Father. The
religion of the mind ties you hopelessly to the past; the religion of the
spirit consists in progressive revelation and ever beckons you on toward higher
and holier achievements in spiritual ideals and eternal realities.

While the religion of authority may impart a present feeling of settled
security, you pay for such a transient satisfaction the price of the loss of
your spiritual freedom and religious liberty. My Father does not require of you
as the price of entering the kingdom of heaven that you should force yourself
to subscribe to a belief in things which are spiritually repugnant, unholy, and
untruthful. It is not required of you that your own sense of mercy, justice,
and truth should be outraged by submission to an outworn system of religious
forms and ceremonies. The religion of the spirit leaves you forever free to
follow the truth wherever the leadings of the spirit may take you. And who can
judge--perhaps this spirit may have something to impart to this generation
which other generations have refused to hear?

Shame on those false religious teachers who would drag hungry souls back into
the dim and distant past and there leave them! And so are these unfortunate
persons doomed to become frightened by every new discovery, while they are
discomfited by every new revelation of truth. The prophet who said, "He will be
kept in perfect peace whose mind is stayed on God," was not a mere intellectual
believer in authoritative theology. This truth-knowing human had discovered
God; he was not merely talking about God.

I admonish you to give up the practice of always quoting the prophets of old
and praising the heroes of Israel, and instead aspire to become living prophets
of the Most High and spiritual heroes of the coming kingdom. To honor the
God-knowing leaders of the past may indeed be worth while, but why, in

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so doing, should you sacrifice the supreme experience of human existence:
finding God for yourselves and knowing him in your own souls?

Every race of mankind has its own mental outlook upon human existence;
therefore must the religion of the mind ever run true to these various racial
viewpoints. Never can the religions of authority come to unification. Human
unity and mortal brotherhood can be achieved only by and through the
superendowment of the religion of the spirit. Racial minds may differ, but all
mankind is indwelt by the same divine and eternal spirit. The hope of human
brotherhood can only be realized when, and as, the divergent mind religions of
authority become impregnated with, and overshadowed by, the unifying and
ennobling religion of the spirit--the religion of personal spiritual
experience.

The religions of authority can only divide men and set them in conscientious
array against each other; the religion of the spirit will progressively draw
men together and cause them to become understandingly sympathetic with one
another. The religions of authority require of men uniformity in belief, but
this is impossible of realization in the present state of the world. The
religion of the spirit requires only unity of experience--uniformity of
destiny--making full allowance for diversity of belief. The religion of the
spirit requires only uniformity of insight, not uniformity of viewpoint and
outlook. The religion of the spirit does not demand uniformity of intellectual
views, only unity of spirit feeling. The religions of authority crystallize
into lifeless creeds; the religion of the spirit grows into the increasing joy
and liberty of ennobling deeds of loving service and merciful ministration.

But watch, lest any of you look with disdain upon the children of Abraham
because they have fallen on these evil days of traditional barrenness. Our
forefathers gave themselves up to the persistent and passionate search for God,
and they found him as no other whole race of men have ever known him since the
times of Adam, who knew much of this as he was himself a Son of God. My Father
has not failed to mark the long and untiring struggle of Israel, ever since the
days of Moses, to find God and to know God. For weary generations the Jews have
not ceased to toil, sweat, groan, travail, and endure the sufferings and
experience the sorrows of a misunderstood and despised people, all in order
that they might come a little nearer the discovery of the truth about God. And,
notwithstanding all the failures and falterings of Israel, our fathers
progressively, from Moses to the times of Amos and Hosea, did reveal
increasingly to the whole world an ever clearer and more truthful picture of
the eternal God. And so was the way prepared for the still greater revelation
of the Father which you have been called to share.

Never forget there is only one adventure which is more satisfying and thrilling
than the attempt to discover the will of the living God, and that is the
supreme experience of honestly trying to do that divine will. And fail not to
remember that the will of God can be done in any earthly occupation. Some
callings are not holy and others secular. All things are sacred in the lives of
those who are spirit led; that is, subordinated to truth, ennobled by love,
dominated by mercy, and restrained by fairness--justice. The spirit which my
Father and I shall send into the world is not only the Spirit of Truth but also
the spirit of idealistic beauty.

You must cease to seek for the word of God only on the pages of the olden
records of theologic authority. Those who are born of the spirit of God shall
henceforth discern the word of God regardless of whence it appears to take

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origin. Divine truth must not be discounted because the channel of its bestowal
is apparently human. Many of your brethren have minds which accept the theory
of God while they spiritually fail to realize the presence of God. And that is
just the reason why I have so often taught you that the kingdom of heaven can
best be realized by acquiring the spiritual attitude of a sincere child. It is
not the mental immaturity of the child that I commend to you but rather the
spiritual simplicity of such an easy-believing and fully-trusting little one.
It is not so important that you should know about the fact of God as that you
should increasingly grow in the ability to feel the presence of God.

When you once begin to find God in your soul, presently you will begin to
discover him in other men's souls and eventually in all the creatures and
creations of a mighty universe. But what chance does the Father have to appear
as a God of supreme loyalties and divine ideals in the souls of men who give
little or no time to the thoughtful contemplation of such eternal realities?
While the mind is not the seat of the spiritual nature, it is indeed the
gateway thereto.

But do not make the mistake of trying to prove to other men that you have found
God; you cannot consciously produce such valid proof, albeit there are two
positive and powerful demonstrations of the fact that you are God-knowing, and
they are:

1. The fruits of the spirit of God showing forth in your daily routine life.

2. The fact that your entire life plan furnishes positive proof that you have
unreservedly risked everything you are and have on the adventure of survival
after death in the pursuit of the hope of finding the God of eternity, whose
presence you have foretasted in time.

Now, mistake not, my Father will ever respond to the faintest flicker of faith.
He takes note of the physical and superstitious emotions of the primitive man.
And with those honest but fearful souls whose faith is so weak that it amounts
to little more than an intellectual conformity to a passive attitude of assent
to religions of authority, the Father is ever alert to honor and foster even
all such feeble attempts to reach out for him. But you who have been called out
of darkness into the light are expected to believe with a whole heart; your
faith shall dominate the combined attitudes of body, mind, and spirit.

You are my apostles, and to you religion shall not become a theologic shelter
to which you may flee in fear of facing the rugged realities of spiritual
progress and idealistic adventure; but rather shall your religion become the
fact of real experience which testifies that God has found you, idealized,
ennobled, and spiritualized you, and that you have enlisted in the eternal
adventure of finding the God who has thus found and sonshipped you.

And when Jesus had finished speaking, he beckoned to Andrew and, pointing to
the west toward Phoenicia, said: "Let us be on our way."

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Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
Religions The Sojourn At Rome The Return From Rome The Transition Years John
The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
To Jerusalem Going Into Jerusalem Monday In Jerusalem Tuesday Morning In The
Temple The Last Temple Discourse Tuesday Evening On Mount Olivet Wednesday, The
Rest Day Last Day At The Camp The Last Supper The Farewell Discourse Final
Admonitions And Warnings In Gethsemane The Betrayal And Arrest Of Jesus Before
The Sanhedrin Court The Trial Before Pilate Just Before The Crucifixion The
Crucifixion The Time Of The Tomb The Resurrection Morontia Appearances Of Jesus
Appearances To The Apostles And Other Leaders Appearances In Galilee Final
Appearances And Ascension Bestowal Of The Spirit Of Truth After Pentecost The
Faith Of Jesus

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