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195:10.10 | [
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"Paper": 195,
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} | If the Christian church would only dare to espouse the Master’s program, thousands of apparently indifferent youths would rush forward to enlist in such a spiritual undertaking, and they would not hesitate to go all the way through with this great adventure. |
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} | Christianity is seriously confronted with the doom embodied in one of its own slogans: “A house divided against itself cannot stand.” The non-Christian world will hardly capitulate to a sect-divided Christendom. The living Jesus is the only hope of a possible unification of Christianity. The true church—the Jesus broth... |
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} | But the Christianity of even the twentieth century must not be despised. It is the product of the combined moral genius of the God-knowing men of many races during many ages, and it has truly been one of the greatest powers for good on earth, and therefore no man should lightly regard it, notwithstanding its inherent a... |
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} | But there is no excuse for the involvement of the church in commerce and politics; such unholy alliances are a flagrant betrayal of the Master. And the genuine lovers of truth will be slow to forget that this powerful institutionalized church has often dared to smother newborn faith and persecute truth bearers who chan... |
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} | It is all too true that such a church would not have survived unless there had been men in the world who preferred such a style of worship. Many spiritually indolent souls crave an ancient and authoritative religion of ritual and sacred traditions. Human evolution and spiritual progress are hardly sufficient to enable ... |
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} | These various groupings of Christians may serve to accommodate numerous different types of would-be believers among the various peoples of Western civilization, but such division of Christendom presents a grave weakness when it attempts to carry the gospel of Jesus to Oriental peoples. These races do not yet understand... |
195:10.16 | [
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} | The great hope of Urantia lies in the possibility of a new revelation of Jesus with a new and enlarged presentation of his saving message which would spiritually unite in loving service the numerous families of his present-day professed followers. |
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} | Even secular education could help in this great spiritual renaissance if it would pay more attention to the work of teaching youth how to engage in life planning and character progression. The purpose of all education should be to foster and further the supreme purpose of life, the development of a majestic and well-ba... |
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} | Christianity is an extemporized religion, and therefore must it operate in low gear. High-gear spiritual performances must await the new revelation and the more general acceptance of the real religion of Jesus. But Christianity is a mighty religion, seeing that the commonplace disciples of a crucified carpenter set in ... |
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"Paper": 195,
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} | If Christianity could only grasp more of Jesus’ teachings, it could do so much more in helping modern man to solve his new and increasingly complex problems. |
195:10.20 | [
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} | Christianity suffers under a great handicap because it has become identified in the minds of all the world as a part of the social system, the industrial life, and the moral standards of Western civilization; and thus has Christianity unwittingly seemed to sponsor a society which staggers under the guilt of tolerating ... |
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"Paper": 195,
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} | The hope of modern Christianity is that it should cease to sponsor the social systems and industrial policies of Western civilization while it humbly bows itself before the cross it so valiantly extols, there to learn anew from Jesus of Nazareth the greatest truths mortal man can ever hear—the living gospel of the fath... |
196:0.1 | [
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} | JESUS enjoyed a sublime and wholehearted faith in God. He experienced the ordinary ups and downs of mortal existence, but he never religiously doubted the certainty of God’s watchcare and guidance. His faith was the outgrowth of the insight born of the activity of the divine presence, his indwelling Adjuster. His faith... |
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} | The human Jesus saw God as being holy, just, and great, as well as being true, beautiful, and good. All these attributes of divinity he focused in his mind as the “will of the Father in heaven.” Jesus’ God was at one and the same time “The Holy One of Israel” and “The living and loving Father in heaven.” The concept of... |
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} | Jesus did not cling to faith in God as would a struggling soul at war with the universe and at death grips with a hostile and sinful world; he did not resort to faith merely as a consolation in the midst of difficulties or as a comfort in threatened despair; faith was not just an illusory compensation for the unpleasan... |
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} | In the Master’s life on Urantia, this and all other worlds of the local creation discover a new and higher type of religion, religion based on personal spiritual relations with the Universal Father and wholly validated by the supreme authority of genuine personal experience. This living faith of Jesus was more than an ... |
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} | Theology may fix, formulate, define, and dogmatize faith, but in the human life of Jesus faith was personal, living, original, spontaneous, and purely spiritual. This faith was not reverence for tradition nor a mere intellectual belief which he held as a sacred creed, but rather a sublime experience and a profound conv... |
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} | In a religious genius, strong spiritual faith so many times leads directly to disastrous fanaticism, to exaggeration of the religious ego, but it was not so with Jesus. He was not unfavorably affected in his practical life by his extraordinary faith and spirit attainment because this spiritual exaltation was a wholly u... |
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} | The all-consuming and indomitable spiritual faith of Jesus never became fanatical, for it never attempted to run away with his well-balanced intellectual judgments concerning the proportional values of practical and commonplace social, economic, and moral life situations. The Son of Man was a splendidly unified human p... |
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} | The faith of Jesus visualized all spirit values as being found in the kingdom of God; therefore he said, “Seek first the kingdom of heaven.” Jesus saw in the advanced and ideal fellowship of the kingdom the achievement and fulfillment of the “will of God.” The very heart of the prayer which he taught his disciples was,... |
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} | The Master’s entire life was consistently conditioned by this living faith, this sublime religious experience. This spiritual attitude wholly dominated his thinking and feeling, his believing and praying, his teaching and preaching. This personal faith of a son in the certainty and security of the guidance and protecti... |
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} | Jesus brought to God, as a man of the realm, the greatest of all offerings: the consecration and dedication of his own will to the majestic service of doing the divine will. Jesus always and consistently interpreted religion wholly in terms of the Father’s will. When you study the career of the Master, as concerns pray... |
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} | In the earthly life of Jesus, religion was a living experience, a direct and personal movement from spiritual reverence to practical righteousness. The faith of Jesus bore the transcendent fruits of the divine spirit. His faith was not immature and credulous like that of a child, but in many ways it did resemble the un... |
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} | The faith of Jesus attained the purity of a child’s trust. His faith was so absolute and undoubting that it responded to the charm of the contact of fellow beings and to the wonders of the universe. His sense of dependence on the divine was so complete and so confident that it yielded the joy and the assurance of absol... |
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} | Jesus does not require his disciples to believe in him but rather to believe with him, believe in the reality of the love of God and in full confidence accept the security of the assurance of sonship with the heavenly Father. The Master desires that all his followers should fully share his transcendent faith. Jesus mos... |
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} | Jesus’ earthly life was devoted to one great purpose—doing the Father’s will, living the human life religiously and by faith. The faith of Jesus was trusting, like that of a child, but it was wholly free from presumption. He made robust and manly decisions, courageously faced manifold disappointments, resolutely surmou... |
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} | Jesus’ devotion to the Father’s will and the service of man was even more than mortal decision and human determination; it was a wholehearted consecration of himself to such an unreserved bestowal of love. No matter how great the fact of the sovereignty of Michael, you must not take the human Jesus away from men. The M... |
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} | The time is ripe to witness the figurative resurrection of the human Jesus from his burial tomb amidst the theological traditions and the religious dogmas of nineteen centuries. Jesus of Nazareth must not be longer sacrificed to even the splendid concept of the glorified Christ. What a transcendent service if, through ... |
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} | To “follow Jesus” means to personally share his religious faith and to enter into the spirit of the Master’s life of unselfish service for man. One of the most important things in human living is to find out what Jesus believed, to discover his ideals, and to strive for the achievement of his exalted life purpose. Of a... |
196:1.4 | [
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"Paper": 196,
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} | The common people heard Jesus gladly, and they will again respond to the presentation of his sincere human life of consecrated religious motivation if such truths shall again be proclaimed to the world. The people heard him gladly because he was one of them, an unpretentious layman; the world’s greatest religious teach... |
196:1.5 | [
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"Paper": 196,
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} | It should not be the aim of kingdom believers literally to imitate the outward life of Jesus in the flesh but rather to share his faith; to trust God as he trusted God and to believe in men as he believed in men. Jesus never argued about either the fatherhood of God or the brotherhood of men; he was a living illustrati... |
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"Paper": 196,
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} | Just as men must progress from the consciousness of the human to the realization of the divine, so did Jesus ascend from the nature of man to the consciousness of the nature of God. And the Master made this great ascent from the human to the divine by the conjoint achievement of the faith of his mortal intellect and th... |
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"Paper": 196,
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} | 1. The arrival of the Thought Adjuster. |
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} | 2. The messenger of Immanuel who appeared to him at Jerusalem when he was about twelve years old. |
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} | 3. The manifestations attendant upon his baptism. |
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} | 7. The final embrace of the Paradise Father, conferring unlimited sovereignty of his universe. |
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"Paper": 196,
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} | Some day a reformation in the Christian church may strike deep enough to get back to the unadulterated religious teachings of Jesus, the author and finisher of our faith. You may preach a religion about Jesus, but, perforce, you must live the religion of Jesus. In the enthusiasm of Pentecost, Peter unintentionally inau... |
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} | Jesus’ life in the flesh portrays a transcendent religious growth from the early ideas of primitive awe and human reverence up through years of personal spiritual communion until he finally arrived at that advanced and exalted status of the consciousness of his oneness with the Father. And thus, in one short life, did ... |
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} | Mark, Matthew, and Luke retain something of the picture of the human Jesus as he engaged in the superb struggle to ascertain the divine will and to do that will. John presents a picture of the triumphant Jesus as he walked on earth in the full consciousness of divinity. The great mistake that has been made by those who... |
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} | But the greatest mistake was made in that, while the human Jesus was recognized as having a religion, the divine Jesus (Christ) almost overnight became a religion. Paul’s Christianity made sure of the adoration of the divine Christ, but it almost wholly lost sight of the struggling and valiant human Jesus of Galilee, w... |
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} | At the time of the writing of the New Testament, the authors not only most profoundly believed in the divinity of the risen Christ, but they also devotedly and sincerely believed in his immediate return to earth to consummate the heavenly kingdom. This strong faith in the Lord’s immediate return had much to do with the... |
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} | Jesus founded the religion of personal experience in doing the will of God and serving the human brotherhood; Paul founded a religion in which the glorified Jesus became the object of worship and the brotherhood consisted of fellow believers in the divine Christ. In the bestowal of Jesus these two concepts were potenti... |
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} | You would be neither shocked nor disturbed by some of Jesus’ strong pronouncements if you would only remember that he was the world’s most wholehearted and devoted religionist. He was a wholly consecrated mortal, unreservedly dedicated to doing his Father’s will. Many of his apparently hard sayings were more of a perso... |
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} | Jesus blessed the poor because they were usually sincere and pious; he condemned the rich because they were usually wanton and irreligious. He would equally condemn the irreligious pauper and commend the consecrated and worshipful man of wealth. |
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} | Jesus led men to feel at home in the world; he delivered them from the slavery of taboo and taught them that the world was not fundamentally evil. He did not long to escape from his earthly life; he mastered a technique of acceptably doing the Father’s will while in the flesh. He attained an idealistic religious life i... |
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} | He taught men to place a high value upon themselves in time and in eternity. Because of this high estimate which Jesus placed upon men, he was willing to spend himself in the unremitting service of humankind. And it was this infinite worth of the finite that made the golden rule a vital factor in his religion. What mor... |
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} | Jesus offered no rules for social advancement; his was a religious mission, and religion is an exclusively individual experience. The ultimate goal of society’s most advanced achievement can never hope to transcend Jesus’ brotherhood of men based on the recognition of the fatherhood of God. The ideal of all social atta... |
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} | Personal, spiritual religious experience is an efficient solvent for most mortal difficulties; it is an effective sorter, evaluator, and adjuster of all human problems. Religion does not remove or destroy human troubles, but it does dissolve, absorb, illuminate, and transcend them. True religion unifies the personality... |
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} | There are just three elements in universal reality: fact, idea, and relation. The religious consciousness identifies these realities as science, philosophy, and truth. Philosophy would be inclined to view these activities as reason, wisdom, and faith—physical reality, intellectual reality, and spiritual reality. We are... |
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"Paper": 196,
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} | The progressive comprehension of reality is the equivalent of approaching God. The finding of God, the consciousness of identity with reality, is the equivalent of the experiencing of self-completion—self-entirety, self-totality. The experiencing of total reality is the full realization of God, the finality of the God-... |
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} | The full summation of human life is the knowledge that man is educated by fact, ennobled by wisdom, and saved—justified—by religious faith. |
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} | Physical certainty consists in the logic of science; moral certainty, in the wisdom of philosophy; spiritual certainty, in the truth of genuine religious experience. |
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} | The mind of man can attain high levels of spiritual insight and corresponding spheres of divinity of values because it is not wholly material. There is a spirit nucleus in the mind of man—the Adjuster of the divine presence. There are three separate evidences of this spirit indwelling of the human mind: |
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} | 1. Humanitarian fellowship—love. The purely animal mind may be gregarious for self-protection, but only the spirit-indwelt intellect is unselfishly altruistic and unconditionally loving. |
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} | 2. Interpretation of the universe—wisdom. Only the spirit-indwelt mind can comprehend that the universe is friendly to the individual. |
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} | 3. Spiritual evaluation of life—worship. Only the spirit-indwelt man can realize the divine presence and seek to attain a fuller experience in and with this foretaste of divinity. |
196:3.10 | [
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"Paper": 196,
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} | The human mind does not create real values; human experience does not yield universe insight. Concerning insight, the recognition of moral values and the discernment of spiritual meanings, all that the human mind can do is to discover, recognize, interpret, and choose. |
196:3.11 | [
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"Paper": 196,
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} | The moral values of the universe become intellectual possessions by the exercise of the three basic judgments, or choices, of the mortal mind: |
196:3.12 | [
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"Paper": 196,
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} | 1. Self-judgment—moral choice. |
196:3.13 | [
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"Paper": 196,
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} | 2. Social-judgment—ethical choice. |
196:3.14 | [
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} | 3. God-judgment—religious choice. |
196:3.15 | [
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"Paper": 196,
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} | Thus it appears that all human progress is effected by a technique of conjoint revelational evolution. |
196:3.16 | [
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"Paper": 196,
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} | Unless a divine lover lived in man, he could not unselfishly and spiritually love. Unless an interpreter lived in the mind, man could not truly realize the unity of the universe. Unless an evaluator dwelt with man, he could not possibly appraise moral values and recognize spiritual meanings. And this lover hails from t... |
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"Paper": 196,
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} | Moral evaluation with a religious meaning—spiritual insight—connotes the individual’s choice between good and evil, truth and error, material and spiritual, human and divine, time and eternity. Human survival is in great measure dependent on consecrating the human will to the choosing of those values selected by this s... |
196:3.18 | [
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"Paper": 196,
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} | This profound experience of the reality of the divine indwelling forever transcends the crude materialistic technique of the physical sciences. You cannot put spiritual joy under a microscope; you cannot weigh love in a balance; you cannot measure moral values; neither can you estimate the quality of spiritual worship. |
196:3.19 | [
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"Paper": 196,
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} | The Hebrews had a religion of moral sublimity; the Greeks evolved a religion of beauty; Paul and his conferees founded a religion of faith, hope, and charity. Jesus revealed and exemplified a religion of love: security in the Father’s love, with joy and satisfaction consequent upon sharing this love in the service of t... |
196:3.20 | [
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"Paper": 196,
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} | Every time man makes a reflective moral choice, he immediately experiences a new divine invasion of his soul. Moral choosing constitutes religion as the motive of inner response to outer conditions. But such a real religion is not a purely subjective experience. It signifies the whole of the subjectivity of the individ... |
196:3.21 | [
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"Paper": 196,
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} | The exquisite and transcendent experience of loving and being loved is not just a psychic illusion because it is so purely subjective. The one truly divine and objective reality that is associated with mortal beings, the Thought Adjuster, functions to human observation apparently as an exclusively subjective phenomenon... |
196:3.22 | [
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"Paper": 196,
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} | True religious worship is not a futile monologue of self-deception. Worship is a personal communion with that which is divinely real, with that which is the very source of reality. Man aspires by worship to be better and thereby eventually attains the best. |
196:3.23 | [
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"Paper": 196,
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} | The idealization and attempted service of truth, beauty, and goodness is not a substitute for genuine religious experience—spiritual reality. Psychology and idealism are not the equivalent of religious reality. The projections of the human intellect may indeed originate false gods—gods in man’s image—but the true God-c... |
196:3.24 | [
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"Paper": 196,
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} | God is not the mere invention of man’s idealism; he is the very source of all such superanimal insights and values. God is not a hypothesis formulated to unify the human concepts of truth, beauty, and goodness; he is the personality of love from whom all of these universe manifestations are derived. The truth, beauty, ... |
196:3.25 | [
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"Paper": 196,
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} | Morality is the essential pre-existent soil of personal God-consciousness, the personal realization of the Adjuster’s inner presence, but such morality is not the source of religious experience and the resultant spiritual insight. The moral nature is superanimal but subspiritual. Morality is equivalent to the recogniti... |
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"Paper": 196,
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} | The evolutionary mind is able to discover law, morals, and ethics; but the bestowed spirit, the indwelling Adjuster, reveals to the evolving human mind the lawgiver, the Father-source of all that is true, beautiful, and good; and such an illuminated man has a religion and is spiritually equipped to begin the long and a... |
196:3.27 | [
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"Paper": 196,
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} | Morality is not necessarily spiritual; it may be wholly and purely human, albeit real religion enhances all moral values, makes them more meaningful. Morality without religion fails to reveal ultimate goodness, and it also fails to provide for the survival of even its own moral values. Religion provides for the enhance... |
196:3.28 | [
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"Paper": 196,
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} | Religion stands above science, art, philosophy, ethics, and morals, but not independent of them. They are all indissolubly interrelated in human experience, personal and social. Religion is man’s supreme experience in the mortal nature, but finite language makes it forever impossible for theology ever adequately to dep... |
196:3.29 | [
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"Paper": 196,
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} | Religious insight possesses the power of turning defeat into higher desires and new determinations. Love is the highest motivation which man may utilize in his universe ascent. But love, divested of truth, beauty, and goodness, is only a sentiment, a philosophic distortion, a psychic illusion, a spiritual deception. Lo... |
196:3.30 | [
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"Paper": 196,
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} | Art results from man’s attempt to escape from the lack of beauty in his material environment; it is a gesture toward the morontia level. Science is man’s effort to solve the apparent riddles of the material universe. Philosophy is man’s attempt at the unification of human experience. Religion is man’s supreme gesture, ... |
196:3.31 | [
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"Paper": 196,
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} | In the realm of religious experience, spiritual possibility is potential reality. Man’s forward spiritual urge is not a psychic illusion. All of man’s universe romancing may not be fact, but much, very much, is truth. |
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} | Some men’s lives are too great and noble to descend to the low level of being merely successful. The animal must adapt itself to the environment, but the religious man transcends his environment and in this way escapes the limitations of the present material world through this insight of divine love. This concept of lo... |
196:3.33 | [
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"Paper": 196,
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} | Be not discouraged; human evolution is still in progress, and the revelation of God to the world, in and through Jesus, shall not fail. |
196:3.34 | [
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"Paper": 196,
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} | The great challenge to modern man is to achieve better communication with the divine Monitor that dwells within the human mind. Man’s greatest adventure in the flesh consists in the well-balanced and sane effort to advance the borders of self-consciousness out through the dim realms of embryonic soul-consciousness in a... |
196:3.35 | [
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} | And God-consciousness is equivalent to the integration of the self with the universe, and on its highest levels of spiritual reality. Only the spirit content of any value is imperishable. Even that which is true, beautiful, and good may not perish in human experience. If man does not choose to survive, then does the su... |
37:1.9 | [
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"Paper": 37,
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} | Of the first order of Universe Aids, the Bright and Morning Stars, there is just one in each local universe, and he is the first-born of all creatures native to a local universe. The Bright and Morning Star of our universe is known as Gabriel of Salvington. He is the chief executive of all Nebadon, functioning as the p... |
37:1.10 | [
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"Paper": 37,
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} | During the earlier times of Nebadon, Gabriel worked quite alone with Michael and the Creative Spirit. As the universe grew and administrative problems multiplied, he was provided with a personal staff of unrevealed assistants, and eventually this group was augmented by the creation of the Nebadon corps of Evening Stars... |
37:2.1 | [
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"Paper": 37,
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} | These brilliant creatures were planned by the Melchizedeks and were then brought into being by the Creator Son and the Creative Spirit. They serve in many capacities but chiefly as liaison officers of Gabriel, the local universe chief executive. One or more of these beings function as his representatives at the capital... |
37:2.2 | [
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-0.011136616580188274,
0.01494847796857357,
0.008058588951826096,
-0.00048242814955301... | {
"Paper": 37,
"Paragraph": 2,
"Section": 2,
"Standard Reference": "37:2.2"
} | As chief executive of Nebadon, Gabriel is ex officio chairman of, or observer at, most of the Salvington conclaves, and as many as one thousand of these are often in session simultaneously. The Brilliant Evening Stars represent Gabriel on these occasions; he cannot be in two places at the same time, and these superange... |
37:2.3 | [
0.008304993622004986,
-0.015207667835056782,
-0.029271697625517845,
-0.03169512003660202,
-0.009019766934216022,
0.03022472932934761,
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0.0063989292830228806,
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-0.004132074303925037,
0.0075017232447862625,
-0.012069469317793846,
-0.017032044008374214... | {
"Paper": 37,
"Paragraph": 3,
"Section": 2,
"Standard Reference": "37:2.3"
} | Though personally occupied with administrative duties, Gabriel maintains contact with all other phases of universe life and affairs through the Brilliant Evening Stars. They always accompany him on his planetary tours and frequently go on special missions to the individual planets as his personal representatives. On su... |
37:2.4 | [
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-0.03012521006166935,
-0.03338049724698067,
-0.012276298366487026,
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-0.008586511947214603,
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-0.004082903731614351,
-0.01986277475953102,
0.0031208007130771875,
-0.010910732671618462,... | {
"Paper": 37,
"Paragraph": 4,
"Section": 2,
"Standard Reference": "37:2.4"
} | The Brilliant Evening Stars are a unique twofold order, embracing some of created dignity and others of attained service. The Nebadon corps of these superangels now numbers 13,641. There are 4,832 of created dignity, while 8,809 are ascendant spirits who have attained this goal of exalted service. Many of these ascenda... |
37:2.5 | [
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0.0031294249929487705,
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-0.033095307648181915,
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0.02016357332468033,
-0.01948731206357479,... | {
"Paper": 37,
"Paragraph": 5,
"Section": 2,
"Standard Reference": "37:2.5"
} | Both types of Brilliant Evening Stars are easily visible to morontia personalities and certain types of supermortal material beings. The created beings of this interesting and versatile order possess a spirit force which can be manifested independently of their personal presence. |
37:2.6 | [
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0.015389623120427132,
0.011609598062932491,
-0.003473446005955338... | {
"Paper": 37,
"Paragraph": 6,
"Section": 2,
"Standard Reference": "37:2.6"
} | The head of these superangels is Gavalia, the first-born of this order in Nebadon. Since the return of Christ Michael from his triumphant bestowal on Urantia, Gavalia has been assigned to the ascendant mortal ministry, and for the last nineteen hundred Urantia years his associate, Galantia, has maintained headquarters ... |
37:2.7 | [
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-0.01811281219124794,
-0.0006955110584385693,
-0.00012621690984815... | {
"Paper": 37,
"Paragraph": 7,
"Section": 2,
"Standard Reference": "37:2.7"
} | No grouping or company organization of the Brilliant Evening Stars exists other than their customary association in pairs on many assignments. They are not extensively assigned on missions pertaining to the ascendant career of mortals, but when thus commissioned, they never function alone. They always work in pairs—one... |
37:2.8 | [
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0.006762814242392778,
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0.0029263803735375404,
-0.0094117801636457... | {
"Paper": 37,
"Paragraph": 8,
"Section": 2,
"Standard Reference": "37:2.8"
} | One of the high duties of the Evening Stars is to accompany the Avonal bestowal Sons on their planetary missions, even as Gabriel accompanied Michael on his Urantia bestowal. The two attending superangels are the ranking personalities of such missions, serving as cocommanders of the archangels and all others assigned t... |
37:2.9 | [
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0.0010706356260925531,
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0.02004506252706051,
-0.009773867204785347,
... | {
"Paper": 37,
"Paragraph": 9,
"Section": 2,
"Standard Reference": "37:2.9"
} | Similar pairs of these superangels are assigned to the planetary corps of Trinity Teacher Sons that functions to establish the postbestowal or dawning spiritual age of an inhabited world. On such assignments the Evening Stars serve as liaisons between the mortals of the realm and the invisible corps of Teacher Sons. |
37:2.10 | [
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-0.02669825218617916,
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0.03335544466972351,
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-0.008762752637267113,
-0.007935816422104836,
0.004273666068911552,
-0.013800814747810364... | {
"Paper": 37,
"Paragraph": 10,
"Section": 2,
"Standard Reference": "37:2.10"
} | The Worlds of the Evening Stars. The sixth group of seven Salvington worlds and their forty-two tributary satellites are assigned to the administration of the Brilliant Evening Stars. The seven primary worlds are presided over by the created orders of these superangels, while the tributary satellites are administered b... |
37:2.11 | [
0.02514573000371456,
-0.01035536639392376,
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-0.019542146474123,
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0.026553664356470108,
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0.033649660646915436,
-0.012213841080665588,
... | {
"Paper": 37,
"Paragraph": 11,
"Section": 2,
"Standard Reference": "37:2.11"
} | The satellites of the first three worlds are devoted to the schools of the Teacher Sons and the Evening Stars dedicated to the spirit personalities of the local universe. The next three groups are occupied by similar joint schools devoted to the training of ascending mortals. The seventh-world satellites are reserved f... |
37:3.1 | [
0.015050673857331276,
-0.019972825422883034,
-0.030411405488848686,
-0.02480454370379448,
0.025295468047261238,
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-0.02759505622088909,
-0.0033524890895932913,
-0.014960240572690964,
-0.0030811894685029984,
-0.04002316668629... | {
"Paper": 37,
"Paragraph": 1,
"Section": 3,
"Standard Reference": "37:3.1"
} | Archangels are the offspring of the Creator Son and the Universe Mother Spirit. They are the highest type of high spirit being produced in large numbers in a local universe, and at the time of the last registry there were almost eight hundred thousand in Nebadon. |
37:3.2 | [
0.00897002313286066,
-0.024730315431952477,
-0.01866663247346878,
-0.016024503856897354,
-0.002434059977531433,
0.01083272323012352,
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0.010872355662286282,
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-0.02220708318054676,
... | {
"Paper": 37,
"Paragraph": 2,
"Section": 3,
"Standard Reference": "37:3.2"
} | Archangels are one of the few groups of local universe personalities who are not normally under the jurisdiction of Gabriel. They are not in any manner concerned with the routine administration of the universe, being dedicated to the work of creature survival and to the furtherance of the ascending career of the mortal... |
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