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98:6.5 | [
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"Paper": 98,
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} | In the end the nominal Christian faith dominated the Occident. Greek philosophy supplied the concepts of ethical value; Mithraism, the ritual of worship observance; and Christianity, as such, the technique for the conservation of moral and social values. |
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"Paper": 98,
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} | A Creator Son did not incarnate in the likeness of mortal flesh and bestow himself upon the humanity of Urantia to reconcile an angry God but rather to win all mankind to the recognition of the Father’s love and to the realization of their sonship with God. After all, even the great advocate of the atonement doctrine r... |
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"Paper": 98,
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} | It is not the province of this paper to deal with the origin and dissemination of the Christian religion. Suffice it to say that it is built around the person of Jesus of Nazareth, the humanly incarnate Michael Son of Nebadon, known to Urantia as the Christ, the anointed one. Christianity was spread throughout the Leva... |
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"Paper": 98,
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} | The Christian religion, as a Urantian system of belief, arose through the compounding of the following teachings, influences, beliefs, cults, and personal individual attitudes: |
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"Paper": 98,
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} | 1. The Melchizedek teachings, which are a basic factor in all the religions of Occident and Orient that have arisen in the last four thousand years. |
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"Paper": 98,
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} | 2. The Hebraic system of morality, ethics, theology, and belief in both Providence and the supreme Yahweh. |
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} | 3. The Zoroastrian conception of the struggle between cosmic good and evil, which had already left its imprint on both Judaism and Mithraism. Through prolonged contact attendant upon the struggles between Mithraism and Christianity, the doctrines of the Iranian prophet became a potent factor in determining the theologi... |
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} | 4. The mystery cults, especially Mithraism but also the worship of the Great Mother in the Phrygian cult. Even the legends of the birth of Jesus on Urantia became tainted with the Roman version of the miraculous birth of the Iranian savior-hero, Mithras, whose advent on earth was supposed to have been witnessed by only... |
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"Paper": 98,
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} | 5. The historic fact of the human life of Joshua ben Joseph, the reality of Jesus of Nazareth as the glorified Christ, the Son of God. |
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"Paper": 98,
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} | 6. The personal viewpoint of Paul of Tarsus. And it should be recorded that Mithraism was the dominant religion of Tarsus during his adolescence. Paul little dreamed that his well-intentioned letters to his converts would someday be regarded by still later Christians as the “word of God.” Such well-meaning teachers mus... |
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"Paper": 98,
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} | 7. The philosophic thought of the Hellenistic peoples, from Alexandria and Antioch through Greece to Syracuse and Rome. The philosophy of the Greeks was more in harmony with Paul’s version of Christianity than with any other current religious system and became an important factor in the success of Christianity in the O... |
98:7.11 | [
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"Paper": 98,
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} | As the original teachings of Jesus penetrated the Occident, they became Occidentalized, and as they became Occidentalized, they began to lose their potentially universal appeal to all races and kinds of men. Christianity, today, has become a religion well adapted to the social, economic, and political mores of the whit... |
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} | And this is the long story of the teachings of Machiventa Melchizedek on Urantia. It is nearly four thousand years since this emergency Son of Nebadon bestowed himself on Urantia, and in that time the teachings of the “priest of El Elyon, the Most High God,” have penetrated to all races and peoples. And Machiventa was ... |
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} | [Presented by a Melchizedek of Nebadon.] |
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"Paper": 99,
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} | RELIGION achieves its highest social ministry when it has least connection with the secular institutions of society. In past ages, since social reforms were largely confined to the moral realms, religion did not have to adjust its attitude to extensive changes in economic and political systems. The chief problem of rel... |
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"Paper": 99,
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} | But religion should not be directly concerned either with the creation of new social orders or with the preservation of old ones. True religion does oppose violence as a technique of social evolution, but it does not oppose the intelligent efforts of society to adapt its usages and adjust its institutions to new econom... |
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"Paper": 99,
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} | Religion did approve the occasional social reforms of past centuries, but in the twentieth century it is of necessity called upon to face adjustment to extensive and continuing social reconstruction. Conditions of living alter so rapidly that institutional modifications must be greatly accelerated, and religion must ac... |
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"Paper": 99,
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} | Mechanical inventions and the dissemination of knowledge are modifying civilization; certain economic adjustments and social changes are imperative if cultural disaster is to be avoided. This new and oncoming social order will not settle down complacently for a millennium. The human race must become reconciled to a pro... |
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"Paper": 99,
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} | Religion must become a forceful influence for moral stability and spiritual progression functioning dynamically in the midst of these ever-changing conditions and never-ending economic adjustments. |
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"Paper": 99,
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} | Urantia society can never hope to settle down as in past ages. The social ship has steamed out of the sheltered bays of established tradition and has begun its cruise upon the high seas of evolutionary destiny; and the soul of man, as never before in the world’s history, needs carefully to scrutinize its charts of mora... |
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"Paper": 99,
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} | Religion has no new duties to perform, but it is urgently called upon to function as a wise guide and experienced counselor in all of these new and rapidly changing human situations. Society is becoming more mechanical, more compact, more complex, and more critically interdependent. Religion must function to prevent th... |
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"Paper": 99,
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} | A godless humanitarianism is, humanly speaking, a noble gesture, but true religion is the only power which can lastingly increase the responsiveness of one social group to the needs and sufferings of other groups. In the past, institutional religion could remain passive while the upper strata of society turned a deaf e... |
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"Paper": 99,
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} | Religion must not become organically involved in the secular work of social reconstruction and economic reorganization. But it must actively keep pace with all these advances in civilization by making clear-cut and vigorous restatements of its moral mandates and spiritual precepts, its progressive philosophy of human l... |
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"Paper": 99,
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} | Institutional religion cannot afford inspiration and provide leadership in this impending world-wide social reconstruction and economic reorganization because it has unfortunately become more or less of an organic part of the social order and the economic system which is destined to undergo reconstruction. Only the rea... |
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"Paper": 99,
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} | Institutional religion is now caught in the stalemate of a vicious circle. It cannot reconstruct society without first reconstructing itself; and being so much an integral part of the established order, it cannot reconstruct itself until society has been radically reconstructed. |
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"Paper": 99,
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} | Religionists must function in society, in industry, and in politics as individuals, not as groups, parties, or institutions. A religious group which presumes to function as such, apart from religious activities, immediately becomes a political party, an economic organization, or a social institution. Religious collecti... |
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"Paper": 99,
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} | Religionists are of no more value in the tasks of social reconstruction than nonreligionists except in so far as their religion has conferred upon them enhanced cosmic foresight and endowed them with that superior social wisdom which is born of the sincere desire to love God supremely and to love every man as a brother... |
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"Paper": 99,
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} | The institutionalized church may have appeared to serve society in the past by glorifying the established political and economic orders, but it must speedily cease such action if it is to survive. Its only proper attitude consists in the teaching of nonviolence, the doctrine of peaceful evolution in the place of violen... |
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"Paper": 99,
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} | Modern religion finds it difficult to adjust its attitude toward the rapidly shifting social changes only because it has permitted itself to become so thoroughly traditionalized, dogmatized, and institutionalized. The religion of living experience finds no difficulty in keeping ahead of all these social developments an... |
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"Paper": 99,
"Paragraph": 1,
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} | Early Christianity was entirely free from all civil entanglements, social commitments, and economic alliances. Only did later institutionalized Christianity become an organic part of the political and social structure of Occidental civilization. |
99:3.2 | [
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"Paper": 99,
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} | The kingdom of heaven is neither a social nor economic order; it is an exclusively spiritual brotherhood of God-knowing individuals. True, such a brotherhood is in itself a new and amazing social phenomenon attended by astounding political and economic repercussions. |
99:3.3 | [
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"Paper": 99,
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} | The religionist is not unsympathetic with social suffering, not unmindful of civil injustice, not insulated from economic thinking, neither insensible to political tyranny. Religion influences social reconstruction directly because it spiritualizes and idealizes the individual citizen. Indirectly, cultural civilization... |
99:3.4 | [
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"Paper": 99,
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} | The attainment of a high cultural civilization demands, first, the ideal type of citizen and, then, ideal and adequate social mechanisms wherewith such a citizenry may control the economic and political institutions of such an advanced human society. |
99:3.5 | [
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"Paper": 99,
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} | The church, because of overmuch false sentiment, has long ministered to the underprivileged and the unfortunate, and this has all been well, but this same sentiment has led to the unwise perpetuation of racially degenerate stocks which have tremendously retarded the progress of civilization. |
99:3.6 | [
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"Paper": 99,
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} | Many individual social reconstructionists, while vehemently repudiating institutionalized religion, are, after all, zealously religious in the propagation of their social reforms. And so it is that religious motivation, personal and more or less unrecognized, is playing a great part in the present-day program of social... |
99:3.7 | [
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"Paper": 99,
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} | The great weakness of all this unrecognized and unconscious type of religious activity is that it is unable to profit from open religious criticism and thereby attain to profitable levels of self-correction. It is a fact that religion does not grow unless it is disciplined by constructive criticism, amplified by philos... |
99:3.8 | [
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"Paper": 99,
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} | There is always the great danger that religion will become distorted and perverted into the pursuit of false goals, as when in times of war each contending nation prostitutes its religion into military propaganda. Loveless zeal is always harmful to religion, while persecution diverts the activities of religion into the... |
99:3.9 | [
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"Paper": 99,
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} | Religion can be kept free from unholy secular alliances only by: |
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"Paper": 99,
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} | 1. A critically corrective philosophy. |
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"Paper": 99,
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} | 2. Freedom from all social, economic, and political alliances. |
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"Paper": 99,
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} | 3. Creative, comforting, and love-expanding fellowships. |
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"Paper": 99,
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} | 4. Progressive enhancement of spiritual insight and the appreciation of cosmic values. |
99:3.14 | [
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"Paper": 99,
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} | 5. Prevention of fanaticism by the compensations of the scientific mental attitude. |
99:3.15 | [
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"Paper": 99,
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} | Religionists, as a group, must never concern themselves with anything but religion, albeit any one such religionist, as an individual citizen, may become the outstanding leader of some social, economic, or political reconstruction movement. |
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"Paper": 99,
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} | It is the business of religion to create, sustain, and inspire such a cosmic loyalty in the individual citizen as will direct him to the achievement of success in the advancement of all these difficult but desirable social services. |
99:4.1 | [
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"Paper": 99,
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} | Genuine religion renders the religionist socially fragrant and creates insights into human fellowship. But the formalization of religious groups many times destroys the very values for the promotion of which the group was organized. Human friendship and divine religion are mutually helpful and significantly illuminatin... |
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"Paper": 99,
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} | Social leadership is transformed by spiritual insight; religion prevents all collective movements from losing sight of their true objectives. Together with children, religion is the great unifier of family life, provided it is a living and growing faith. Family life cannot be had without children; it can be lived witho... |
99:4.3 | [
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"Paper": 99,
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} | True religion is a meaningful way of living dynamically face to face with the commonplace realities of everyday life. But if religion is to stimulate individual development of character and augment integration of personality, it must not be standardized. If it is to stimulate evaluation of experience and serve as a val... |
99:4.4 | [
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"Paper": 99,
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} | No matter what upheavals may attend the social and economic growth of civilization, religion is genuine and worth while if it fosters in the individual an experience in which the sovereignty of truth, beauty, and goodness prevails, for such is the true spiritual concept of supreme reality. And through love and worship ... |
99:4.5 | [
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"Paper": 99,
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} | After all, it is what one believes rather than what one knows that determines conduct and dominates personal performances. Purely factual knowledge exerts very little influence upon the average man unless it becomes emotionally activated. But the activation of religion is superemotional, unifying the entire human exper... |
99:4.6 | [
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"Paper": 99,
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} | During the psychologically unsettled times of the twentieth century, amid the economic upheavals, the moral crosscurrents, and the sociologic rip tides of the cyclonic transitions of a scientific era, thousands upon thousands of men and women have become humanly dislocated; they are anxious, restless, fearful, uncertai... |
99:4.7 | [
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"Paper": 99,
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} | There is no danger in religion’s becoming more and more of a private matter—a personal experience—provided it does not lose its motivation for unselfish and loving social service. Religion has suffered from many secondary influences: sudden mixing of cultures, intermingling of creeds, diminution of ecclesiastical autho... |
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"Paper": 99,
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} | Man’s greatest spiritual jeopardy consists in partial progress, the predicament of unfinished growth: forsaking the evolutionary religions of fear without immediately grasping the revelatory religion of love. Modern science, particularly psychology, has weakened only those religions which are so largely dependent upon ... |
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"Paper": 99,
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} | Transition is always accompanied by confusion, and there will be little tranquillity in the religious world until the great struggle between the three contending philosophies of religion is ended: |
99:4.10 | [
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"Paper": 99,
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} | 1. The spiritistic belief (in a providential Deity) of many religions. |
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"Paper": 99,
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} | 2. The humanistic and idealistic belief of many philosophies. |
99:4.12 | [
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"Paper": 99,
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} | 3. The mechanistic and naturalistic conceptions of many sciences. |
99:4.13 | [
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"Paper": 99,
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} | And these three partial approaches to the reality of the cosmos must eventually become harmonized by the revelatory presentation of religion, philosophy, and cosmology which portrays the triune existence of spirit, mind, and energy proceeding from the Trinity of Paradise and attaining time-space unification within the ... |
99:5.1 | [
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"Paper": 99,
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} | While religion is exclusively a personal spiritual experience—knowing God as a Father—the corollary of this experience—knowing man as a brother—entails the adjustment of the self to other selves, and that involves the social or group aspect of religious life. Religion is first an inner or personal adjustment, and then ... |
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"Paper": 99,
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} | Always keep in mind: True religion is to know God as your Father and man as your brother. Religion is not a slavish belief in threats of punishment or magical promises of future mystical rewards. |
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"Paper": 99,
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} | The religion of Jesus is the most dynamic influence ever to activate the human race. Jesus shattered tradition, destroyed dogma, and called mankind to the achievement of its highest ideals in time and eternity—to be perfect, even as the Father in heaven is perfect. |
99:5.4 | [
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"Paper": 99,
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} | Religion has little chance to function until the religious group becomes separated from all other groups—the social association of the spiritual membership of the kingdom of heaven. |
99:5.5 | [
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"Paper": 99,
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} | The doctrine of the total depravity of man destroyed much of the potential of religion for effecting social repercussions of an uplifting nature and of inspirational value. Jesus sought to restore man’s dignity when he declared that all men are the children of God. |
99:5.6 | [
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"Paper": 99,
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} | Any religious belief which is effective in spiritualizing the believer is certain to have powerful repercussions in the social life of such a religionist. Religious experience unfailingly yields the “fruits of the spirit” in the daily life of the spirit-led mortal. |
99:5.7 | [
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"Paper": 99,
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} | Just as certainly as men share their religious beliefs, they create a religious group of some sort which eventually creates common goals. Someday religionists will get together and actually effect co-operation on the basis of unity of ideals and purposes rather than attempting to do so on the basis of psychological opi... |
99:5.8 | [
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"Paper": 99,
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} | That faith is concerned only with the grasp of ideal values is shown by the New Testament definition which declares that faith is the substance of things hoped for and the evidence of things not seen. |
99:5.9 | [
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"Paper": 99,
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} | Primitive man made little effort to put his religious convictions into words. His religion was danced out rather than thought out. Modern men have thought out many creeds and created many tests of religious faith. Future religionists must live out their religion, dedicate themselves to the wholehearted service of the b... |
99:5.10 | [
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"Paper": 99,
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} | Jesus did not require of his followers that they should periodically assemble and recite a form of words indicative of their common beliefs. He only ordained that they should gather together to actually do something—partake of the communal supper of the remembrance of his bestowal life on Urantia. |
99:5.11 | [
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"Paper": 99,
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} | What a mistake for Christians to make when, in presenting Christ as the supreme ideal of spiritual leadership, they dare to require God-conscious men and women to reject the historic leadership of the God-knowing men who have contributed to their particular national or racial illumination during past ages. |
99:6.1 | [
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"Paper": 99,
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} | Sectarianism is a disease of institutional religion, and dogmatism is an enslavement of the spiritual nature. It is far better to have a religion without a church than a church without religion. The religious turmoil of the twentieth century does not, in and of itself, betoken spiritual decadence. Confusion goes before... |
99:6.2 | [
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"Paper": 99,
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} | There is a real purpose in the socialization of religion. It is the purpose of group religious activities to dramatize the loyalties of religion; to magnify the lures of truth, beauty, and goodness; to foster the attractions of supreme values; to enhance the service of unselfish fellowship; to glorify the potentials of... |
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"Paper": 99,
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} | But as religion becomes institutionalized, its power for good is curtailed, while the possibilities for evil are greatly multiplied. The dangers of formalized religion are: fixation of beliefs and crystallization of sentiments; accumulation of vested interests with increase of secularization; tendency to standardize an... |
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} | Formal religion restrains men in their personal spiritual activities instead of releasing them for heightened service as kingdom builders. |
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"Paper": 99,
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} | Though churches and all other religious groups should stand aloof from all secular activities, at the same time religion must do nothing to hinder or retard the social co-ordination of human institutions. Life must continue to grow in meaningfulness; man must go on with his reformation of philosophy and his clarificati... |
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"Paper": 99,
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} | Political science must effect the reconstruction of economics and industry by the techniques it learns from the social sciences and by the insights and motives supplied by religious living. In all social reconstruction religion provides a stabilizing loyalty to a transcendent object, a steadying goal beyond and above t... |
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"Paper": 99,
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} | Religion inspires man to live courageously and joyfully on the face of the earth; it joins patience with passion, insight to zeal, sympathy with power, and ideals with energy. |
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"Paper": 99,
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} | Man can never wisely decide temporal issues or transcend the selfishness of personal interests unless he meditates in the presence of the sovereignty of God and reckons with the realities of divine meanings and spiritual values. |
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"Paper": 99,
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} | Economic interdependence and social fraternity will ultimately conduce to brotherhood. Man is naturally a dreamer, but science is sobering him so that religion can presently activate him with far less danger of precipitating fanatical reactions. Economic necessities tie man up with reality, and personal religious exper... |
99:7.6 | [
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} | [Presented by a Melchizedek of Nebadon.] |
100:0.1 | [
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"Paper": 100,
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} | THE experience of dynamic religious living transforms the mediocre individual into a personality of idealistic power. Religion ministers to the progress of all through fostering the progress of each individual, and the progress of each is augmented through the achievement of all. |
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"Paper": 100,
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} | Spiritual growth is mutually stimulated by intimate association with other religionists. Love supplies the soil for religious growth—an objective lure in the place of subjective gratification—yet it yields the supreme subjective satisfaction. And religion ennobles the commonplace drudgery of daily living. |
100:1.1 | [
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... | {
"Paper": 100,
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} | While religion produces growth of meanings and enhancement of values, evil always results when purely personal evaluations are elevated to the levels of absolutes. A child evaluates experience in accordance with the content of pleasure; maturity is proportional to the substitution of higher meanings for personal pleasu... |
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... | {
"Paper": 100,
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} | Some persons are too busy to grow and are therefore in grave danger of spiritual fixation. Provision must be made for growth of meanings at differing ages, in successive cultures, and in the passing stages of advancing civilization. The chief inhibitors of growth are prejudice and ignorance. |
100:1.3 | [
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... | {
"Paper": 100,
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} | Give every developing child a chance to grow his own religious experience; do not force a ready-made adult experience upon him. Remember, year-by-year progress through an established educational regime does not necessarily mean intellectual progress, much less spiritual growth. Enlargement of vocabulary does not signif... |
100:1.4 | [
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0... | {
"Paper": 100,
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} | Children are permanently impressed only by the loyalties of their adult associates; precept or even example is not lastingly influential. Loyal persons are growing persons, and growth is an impressive and inspiring reality. Live loyally today—grow—and tomorrow will attend to itself. The quickest way for a tadpole to be... |
100:1.5 | [
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... | {
"Paper": 100,
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} | The soil essential for religious growth presupposes a progressive life of self-realization, the co-ordination of natural propensities, the exercise of curiosity and the enjoyment of reasonable adventure, the experiencing of feelings of satisfaction, the functioning of the fear stimulus of attention and awareness, the w... |
100:1.6 | [
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... | {
"Paper": 100,
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} | Religious experience is markedly influenced by physical health, inherited temperament, and social environment. But these temporal conditions do not inhibit inner spiritual progress by a soul dedicated to the doing of the will of the Father in heaven. There are present in all normal mortals certain innate drives toward ... |
100:1.7 | [
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"Paper": 100,
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} | Religion cannot be bestowed, received, loaned, learned, or lost. It is a personal experience which grows proportionally to the growing quest for final values. Cosmic growth thus attends on the accumulation of meanings and the ever-expanding elevation of values. But nobility itself is always an unconscious growth. |
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} | Religious habits of thinking and acting are contributory to the economy of spiritual growth. One can develop religious predispositions toward favorable reaction to spiritual stimuli, a sort of conditioned spiritual reflex. Habits which favor religious growth embrace cultivated sensitivity to divine values, recognition ... |
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} | The unconscious nature of religious growth does not, however, signify that it is an activity functioning in the supposed subconscious realms of human intellect; rather does it signify creative activities in the superconscious levels of mortal mind. The experience of the realization of the reality of unconscious religio... |
100:2.1 | [
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"Paper": 100,
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} | Spiritual development depends, first, on the maintenance of a living spiritual connection with true spiritual forces and, second, on the continuous bearing of spiritual fruit: yielding the ministry to one’s fellows of that which has been received from one’s spiritual benefactors. Spiritual progress is predicated on int... |
100:2.2 | [
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"Paper": 100,
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} | Spiritual growth is first an awakening to needs, next a discernment of meanings, and then a discovery of values. The evidence of true spiritual development consists in the exhibition of a human personality motivated by love, activated by unselfish ministry, and dominated by the wholehearted worship of the perfection id... |
100:2.3 | [
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"Paper": 100,
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} | Religion can progress to that level of experience whereon it becomes an enlightened and wise technique of spiritual reaction to the universe. Such a glorified religion can function on three levels of human personality: the intellectual, the morontial, and the spiritual; upon the mind, in the evolving soul, and with the... |
100:2.4 | [
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"Paper": 100,
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} | Spirituality becomes at once the indicator of one’s nearness to God and the measure of one’s usefulness to fellow beings. Spirituality enhances the ability to discover beauty in things, recognize truth in meanings, and discover goodness in values. Spiritual development is determined by capacity therefor and is directly... |
100:2.5 | [
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"Paper": 100,
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} | Actual spiritual status is the measure of Deity attainment, Adjuster attunement. The achievement of finality of spirituality is equivalent to the attainment of the maximum of reality, the maximum of Godlikeness. Eternal life is the endless quest for infinite values. |
100:2.6 | [
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"Paper": 100,
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} | The goal of human self-realization should be spiritual, not material. The only realities worth striving for are divine, spiritual, and eternal. Mortal man is entitled to the enjoyment of physical pleasures and to the satisfaction of human affections; he is benefited by loyalty to human associations and temporal institu... |
100:2.7 | [
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"Paper": 100,
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} | Jesus portrayed the profound surety of the God-knowing mortal when he said: “To a God-knowing kingdom believer, what does it matter if all things earthly crash?” Temporal securities are vulnerable, but spiritual sureties are impregnable. When the flood tides of human adversity, selfishness, cruelty, hate, malice, and j... |
100:2.8 | [
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"Paper": 100,
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} | After such spiritual attainment, whether secured by gradual growth or specific crisis, there occurs a new orientation of personality as well as the development of a new standard of values. Such spirit-born individuals are so remotivated in life that they can calmly stand by while their fondest ambitions perish and thei... |
100:3.1 | [
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"Paper": 100,
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} | Religion is not a technique for attaining a static and blissful peace of mind; it is an impulse for organizing the soul for dynamic service. It is the enlistment of the totality of selfhood in the loyal service of loving God and serving man. Religion pays any price essential to the attainment of the supreme goal, the e... |
100:3.2 | [
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"Paper": 100,
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} | To the religionist the word God becomes a symbol signifying the approach to supreme reality and the recognition of divine value. Human likes and dislikes do not determine good and evil; moral values do not grow out of wish fulfillment or emotional frustration. |
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