Friday, February 24, 2006
I dearly love my wonderful pets. Can I ultimately have them back in the future life?
Q: I dearly love my wonderful pets. Can I ultimately have them back in the future life? Perhaps recreated for me?
A: Where would we be without our pets or without animals in general who give us such appreciation, happiness and joy, attention, love and affection? Unlike other people, animals can give us attention and show us affection when we want it. Pets are like visible ministering angels; they can help the mentally and physically sick heal faster, give love to the unloved, and help us feel the joyous sense of being alive. They offer us the opportunity to take responsibility for a thinking and feeling creature other than ourselves. Their majesty, beauty, power, delicacy brings us a sense of humility and awe and often mirrors back to us like no other encounter can. Surely we are blessed to have the variety of animals living here with us that we do; we're all the better because of them in their infinite variety.
From The Urantia Book we learn that our deep appreciation for animals is natural since human origins are from animal ancestry although now there are a number of traits that elevate us above the animals, one being our moral and religious natures and the other being personality. Humans can learn not only through experience but by thinking ahead and drawing conclusions, looking before we leap, whereas animals ordinarily learn only by leaping. They achieve goals based on accumulated experience; we can examine the goal and judge its value, can discriminate between ends as well as between means, can know what we are doing, why we are doing it, where we are going, and how we will get there without ever having to have the actual experience.
One of the challenging concepts of The Urantia Book is that animals do not possess personality whereas humans do, and that it is personality that survives physical death; this means that we continue on in our existences once our lives here on earth are through but that our beloved pets don't. And any pet owner will readily say their cat or dog definitely does have a personality so obviously The Urantia Book is wrong. The difficulty lies in what we commonly define as personality and the Urantia book definition. In Urantia book terms, personality is the unique gift of the Father in heaven bestowed upon free-will creatures. Human beings are the lowest order of free-will creatures in creation. Animals, being lower on the scale of life than human beings, are not free-will creatures and do not have personality bestowed upon them. The personality we recognize in our animals is the result of the interaction between animal and human and the accumulated experiences of the animal; we associate their interaction with us as being their unique personality.
The love and association we experience through our pets enriches our lives, makes us better people, enlarges us emotionally, all of which is to the benefit of the development our our soul, the vehicle that carries personality on into the spirit world. And there we will again encounter lower life forms that will be like our animals were here, where we will receive love and recognition and have the opportunity to express them to lower forms just as we have here.
We may think it unreasonable or unjust that we're not reunited with our earthly pets when we depart here but consider that many people and some religions believe/teach that when we die it is all over, that nothing survives death, that despite the example Jesus provided we live, we die, and that's it for the human personality. In light of such nihlistic thought the understanding that it's our pets that don't survive takes on a different significance. Which would make more logical sense, that your life as a human being is of no ultimate value and ceases when you die, or that animal life, unblessed by free-will and divine personality does not survive?
When our beloved pets die their life energy returns to whence it came; they survive in our memories. When we die we will be blessed with associations of other life forms like the animals left behind. Think of the love and attachment you felt for the first pet you had and how, when it died you thought there would never be another to replace it. Then eventually you had another pet that you loved as much as the first -- you remembered the first as fondly as you cherished the next. You couldn't have the first back but you found something that substituted so well you were equally delighted with the second. So it will be in the life to come.
Yours is a good question and we've added it to our discussion board so that you can have the benefit of the thoughtful responses of our online Urantia Book reader community. You can visit this board and see these responses by clicking here: http://forums.truthbook.com/viewforum.php?f=11. and going to the forum titled "Questions & Answers."
May I also recommend that if you're not already signed up that you consider subscribing to the Quote of the Day. It's a free service that offers a daily quote from the incomparable teachings of this marvelous book along with a beautiful and inspiring image, a great way to start one's day as well as to begin to understand the teachings of the book. To subscribe go to the upper right corner of our home page, click on Quote of the Day and follow the instructions.
Thank you for your question.
Larry Watkins
Truthbook.comLabels: animals, free will, humans, Jesus, Larry Watkins, memory, personality, pets, The Urantia Book
Permalink
Wednesday, February 22, 2006
How do I hear the Voice from God?
Q: How do I hear the Voice from God?
A: The Urantia Book tells us that even Jesus wasn't always certain he heard God so don't be discouraged if you don't think you're hearing God. There's a part of God in you that's with you always - whether you're aware of God's presence or not God is there with you, but you'll feel closest to God when you pray, worship, or meditate, so if you'd like to have a closer relationship with God then devote quiet time to these practices.Labels: God, Jesus, meditation, prayer, worship
Permalink
Terminology and concepts unique to The Urantia Book
You wrote: "I was reading something about a Avonal son on earth , by the name of Monjoronson I was wondering if that was some really creative thinking or was is it actually real."
A: I think creative thinking is a nice way of putting it. The Urantia Book is rich in new concepts, vivid stories, spiritual and religious revelation which stir, stimulate and excite its readers in profound new ways. Individuals who already have a somewhat tenuous grasp on reality can easily be carried away by their contact with this material since its very design is to expand thinking and enlarge concepts of reality. Individuals who are already psychically sensitive can readily be stirred to flights of greater psychic fantasy as well -- often including the terminology and concepts unique to The Urantia Book in their adventures which give the impression of being factually based in the new reality revealed by the book. This occurs despite warnings against such self-deception provided by the book, an example being here (110:5.5).
Life on this world is challenge enough for those endowed with good heredity, a good mind and emotional stability, provisions that should be available to everyone on a normal world, which we are not. Additional problems arise from self-inflicted abuses, such as with drugs and alcohol that can cause irreparable damage to an otherwise normal person's perceptions. There's little wonder that so much confusion exists among us.
Historically psychic activity has proven to be so unreliable, even though it can stir awe and the emotions, that for the sincerely truth-discerning all psychic claims should simply be summarily rejected; psychic experiences may be meaningful to the person having them but that meaning is of little value to someone else. When genuine contact is made with genuine spirit beings it will occur in such undeniable fashion that it can't be dismissed by cautions against the experiences of the psychic realm.
Your question is a good one that others may appreciate too so and we've added it to our discussion board so that you can have the benefit of the thoughtful responses of our online Urantia Book reader community. You can visit this board and see these responses by clicking here: http://forums.truthbook.com/viewforum.php?f=11. and going to the forum titled "Questions & Answers."
Thank you for your question.
Larry WatkinsLabels: Avonal Son, Larry Watkins, Monjoronson, psychics, The Urantia Book
Permalink
Thursday, February 09, 2006
What difference does it make to anyone what choices I make for myself?
Q: What difference does it make to anyone what choices I make for myself, whether I go to school, live productively in society, have a career, or a family, or whatever, so long as I don’t hurt anyone else and do my best to live with the choices I make?
A: There is no need to apologize for the life you have chosen for the sake of those who have expectations about your choices in life. It’s your life and you have every right to choose not to go to school, not to have children, not to get a job, and not to participate in society. If these life choices did not and do not appeal to your sensibilities, you are right to reject them, and you owe no one an apology or even an explanation. However, if you have regrets about the choices you have made then you are really apologizing to yourself. And you will need to forgive yourself if some of your life choices didn’t have the outcome you had hoped for and then make better choices in the future. Try not to feel so bad, this is a part of life.
Each day we make choices that will affect our future. No matter what choice we make, the path we take will be fraught with difficulty and joy. No one chooses the perfect path, for the path of perfection does not exist in this world. All we can possibly choose here is a path toward perfection, and that path is long and arduous, and full of trial and error. So often we think “If only I had done it this way” or “I would have been better off if only I had done that.” We would do better to make the most of the path we have chosen, to bring meaning and value into our life as it is, and let go of regrets and guilt about what might have been. God is the master at making lemonade out of lemons, and we could all stand to emulate this divine quality in our own lives. If we feel that we have made a serious error in choice, we must do all that we can to correct that mistake. I have a Native American friend who says, “If you make a wrong turn, you must make two right turns, one to correct the wrong turn, and one just for growth.”
You say that you are not great in the kingdom but you are a child of God, regardless of your current frail human status. What father of a large family would ever slight the youngest member just because he was young and inexperienced? The youngest in a family is often greatly blessed by the experience of his older and wiser siblings who willingly help him find his way, if he will only be willing to ask for their help and listen to their instructions. You would do well not to slight yourself. God is no respecter of persons, and he loves you as much as the mightiest spirits of creation.
Rest assured that God is always here to help you in every creative endeavor. He will help you to share these good gifts with humanity only first you must desire his help. Pray for it, and it will be forthcoming.
Every blessing….PaulaLabels: free will, God, Paula, regret
Permalink
Is sex before marriage bad or immoral?
Q: Is sex before marriage bad or immoral?
A: Let me begin this response to your thoughtful question by saying that The Urantia Book does not make moral edicts concerning sexual relationships. There are no, “Thou shalt nots” in the book. However, it does give us many reasons why our moral choices are vitally important to our spiritual growth and to human progress in general. It also gives us some great and practical advice concerning these matters. For instance: Paper 72, Government On A Neighboring Planet, and Paper 84, Marriage And Family Life, both give us guideposts the ideals human marriage and family relationships. Jesus also had some amazing things to say to John Mark about ideal family life in Paper 177, Wednesday, The Day Of Rest.
In the thirty years that I have studied these teachings one thing becomes absolutely apparent to me about matters like premarital sex. Each human must grapple with these decisions using their own highest understanding of personal morality, truth and righteousness. Each person must weigh all such moral decisions, like having sex out of wedlock, with utmost consideration for the meaning, value, and consequence of the decision. The Heavenly Father requires us to grow through prayerful and reflective decision making. That is, decisions based on our highest moral understanding and inner guidance. Consider the following quote: "The keys of the kingdom of heaven are: sincerity, more sincerity, and more sincerity. All men have these keys. Men use them--advance in spirit status--by decisions, by more decisions, and by more decisions. The highest moral choice is the choice of the highest possible value, and always--in any sphere, in all of them--this is to choose to do the will of God."
Each person has to determine what God's will is for himself or herself. I tried to help my own children to make intelligent decisions, not by demanding that they not do something, but by giving them the tools they need (in reality the education) to make wise decisions when confronted with difficult situations. We frankly discussed human sexuality, and I gave them the benefit of my experience. I told them what I wished someone had told me. Did they engage in premarital sex? Perhaps, I can’t really say for sure. But if they did, I know that they completely understood that first and foremost, sex is how humans procreate. In other words, sex brings little humans into the world, and with little humans comes huge, even cosmic responsibilities. The first question any person should ask themselves before having sex is; “Would I want this man/woman to be the father/mother of my children?” Being a father or mother is, at the very least, a lifelong commitment.
Is sex before marriage bad or immoral? It certainly can be depending upon the intent of the people engaged in it. Mankind all too often engages in pleasure mania, doing something for no other reason than that it feels good, and becomes unwilling to make any effort to take responsibility for consequences that come with his or her actions, nor for spiritual growth or commitment.
As a woman, I feel that sex is the ultimate act of submission. We women open up and let another person enter into our most intimate and personal self. This, in my thinking, is never something to be taken lightly. Through this act of submission, we women risk not only our emotional well-being (as it is easy for a woman to fall under these circumstances) but we are also the ones who will take on the lion's share of responsibility in the case of pregnancy. If the man is not willing to take equal responsibility for the possible consequences of "sex" (childbearing) the results can be devastating for the woman. I think any wise woman will take time for careful consideration before having sex with anyone.
Ultimately, the real challenge for any of us humans is self-control. Anything that gives man pleasure can be abused. Any good thing can become a bad thing if it is done recklessly, excessively, or thoughtlessly. Well, that's my best thinking on this subject, and I hope it's helpful.
Thank you for a thought-provoking question.
Every blessing...PaulaLabels: children, marriage, morality, Paula, self-control, sex, The Urantia Book
Permalink
What Is The Proper Role Of Organized Religion?
Q: What Is The Proper Role Of Organized Religion?
A: Jesus came to earth to save people from bad religious organizations, not bad political organizations. He died in the attempt.
Organized religions result from socialization of persons with common religious experiences. They hold no ecclesiastical authority; yet God supports collective action in His behalf. (Matthew 18:20) They represent collective religious action.
Organized religions have been mixed blessings. They have preserved certain coals of spiritual truth which flame up from time to time, and even now may be rekindled; they have collected and saved writings, music and art reflecting the highest thoughts of mankind; they have maintained a popular awareness that there is a God to be reckoned with; and they have sheltered many saints who otherwise may have been destroyed. Yet, on the other hand, they have been fraught with hypocrisy and corruption; claimed status and authority which they did not possess, and used it to enslave millions; they have prostituted the banner of God before political and business causes; they have engaged in internecine warfare over minutiae of doctrine; they have repeatedly persecuted the saints; and--most important--they have stood in the way of individual spiritual progress by millions of truth-seekers.
There is no practical way by which the true worship of God can be expanded without some social organization behind it. Man is a social animal, and needs the company of others on all of life's journeys. Groups can always accomplish things which individuals cannot: maintain places and opportunities for group worship, provide literature and training; provide ministries and missions, etc. And, most important, they can create and support communities and environments in which the worship of God is encouraged.
It is great error for organized religion to become involved in politics. This is the evil which led to downfall of the Jewish kingdom and later, to the dark ages. God is a God of persons, not of causes. God loves each person on both sides of every controversy with equal fervor. For organized religion to become involved on either side is an unholy alliance. It stifles new-born faith and persecutes true believers.
To prepare for its proper role, organized religion should unburden itself of all ancient armor and armaments, all excess baggage, and come forth with the true soul-saving gospel of Jesus: that God is our Father, and we are his children; and that all men and women must learn to live as one spiritual family. In seeking Him to esteem Him, people also find themselves and feel good about it. And they become concerned about their neighbors.
Religion can, and should, create social communities of those with common religious experiences; to confirm the reality of their experiences, to reinforce their feelings of value, to encourage their continued efforts, to minister to the needs of the community, and to avoid feelings of isolation. Even religionists need social approval. And weaker and more timid souls need the shelter of some institution for early development.
Instead of destroying present religious organizations and forming new ones, we should focus upon the highest truths in each, thereby transforming them. We should build upon the foundations already laid. Existing religions have some good practices, talents and assets in place. All they need is proper direction. Religionists are better advised to work within responsive religious organizations to make them more fruitful rather than to abandon them and work alone.Labels: God, gospel of Jesus, Jesus, politics, religion, society
Permalink
Are There Extra-Terrestrial Beings? If So, What Are They?
Q: Are There Extra-Terrestrial Beings? If So, What Are They?
A: In order implement the Divine Plan for Creating, Deity created time, space, and the material universes. And, over the millennia since then, Deity has populated the universes with countless billions of beings of all sorts. The earth contains only a very small fraction of a percent of all such beings.
The vast majority of these are spirit and semi-spirit beings, wholly invisible to us. The universe is literally teeming with angels, of which earth has its fair share. In addition there are other orders of spirit beings other than angels in large numbers on this planet. Lucifer, Satan, Melchizedek, Adam and Eve, and Jesus are all extra-terrestrial beings who have visited earth.
We are told that, within the local planetary "system" there are over 600 planets which hold material beings comparable to mankind in the sense that they are material, upright-walking bipeds, sexually reproductive and have free will. The physical characteristics of these beings, together with the vast distances involved, make it highly improbable that any such beings ever visited this planet.
There is nothing in The URANTIA Book which tends to explain the phenomenon of UFOs (Unidentified Flying Objects) reported in various parts of the world. They do not resemble Transport Seraphim.Labels: Extra-terrestrials, God, planets, spirit beings, The Urantia Book, UFO
Permalink
Monday, February 06, 2006
Why Did God Create The Universe As It Is?
Q: Why Did God Create The Universe As It Is?
A: This same question has haunted mankind as far back as records go. It began as "why did God create me?" As horizons expanded, it continued as "why did God create the world?" And with growing cosmic consciousness, it becomes "why did God create the universe?" Is the universe a cosmic firecracker? Is man a pathetic cosmic doodle?
Without pretending to know the mind of God, it is inconceivable that the material universe was created without purpose, that the earth supports life by sheer accident, or that mankind is the acme of material creation by mere chance. Unless we postulate a rather bungling Deity, we must reason that it was intended to create a massive universe, it was planned to place in this small segment thereof a life-bearing planet (earth), and it was designed that the development of life forms thereon terminate in the highest-known order of physical existence: homo sapiens. It may very well be that the entire universe was crested to produce and sustain such creatures. But why? To what end? Few sensible answers have been proposed.
Only during this 20th century has mankind developed a cosmology and a vocabulary sufficient to fashion acceptable answers to many "whys" about creation. Prior to this, the most sensible answer was in the Catechism: "Q: Why was I made?"--"A: To worship God."
In the 1930s, the URANTIA Papers revealed a reason for the existence of creation which makes great sense: that through the medium of a material time-space universe, Deity is doing things of eternal spiritual value to itself. Although these achievements are stated in anthropomorphic terms so men can understand them, the ideas are profound, exciting and revealing. They give new meaning to life, and go far to explain teachings of Jesus Christ preserved fragmentarily in the Bible.
1. The Grand Objectives of Creation.
Deity pre-dates time and space; it was neither created nor developed, it was "eventuated," it always was: perfect, complete and replete. Before time and space there were certain anthropomorphic qualities of which Deity was deprived. Among these were: (1) voluntary obedience and esteem (there was no free will below Deity level), (2) creature experience, particularly in overcoming evil (all creatures were eventuated in perfection), and (3) growth (Deity was complete and replete). Yet in a broader sense, attributes of Deity must allow for the possibility of obtaining these qualities, or else Deity would be subject to limitations. This appears paradoxical, yet really is not.
All beings living in such an environment, having been eventuated in perfection, lacked certain qualities obtainable only through the experience of undergoing a perfecting process. If Deity desired to add to this perfect environment beings having such qualities, it certainly had the potential to do so. It could originate beings somewhere else in imperfection and devise a strenuous perfecting process by which they could become perfected and then approach Deity.
It is proposed that Deity "desired" to obtain each of the three qualities mentioned above, and to populate its dwelling place with perfected beings. Consequently it conceived and designed a plan to achieve these ends. To implement this plan, Deity created time and space, the universe, and you and me.
a. To Obtain Voluntary Obedience and Esteem.
In a perfect environment, all creatures respond perfectly to the will of Deity; every element acts and reacts exactly as pre-ordained. If God desires to be sought, esteemed, obeyed, loved and worshiped, he can create beings who do these things perfectly, with no say or choice in the matter. In such a case, God is, in effect, loving and worshiping himself by surrogates of his own creation. He is not experiencing obedience and esteem generated voluntarily, that is, by creatures exercising their own free will who seek, obey, and esteem Him solely as a result of their own desire and initiative, born of a recognition of God's intrinsic goodness, loveliness and holiness.
If God desires to be sought, obeyed, and esteemed, by subordinate creatures voluntarily, on their own initiative, solely in response to observed attractive values rather than from automatic response, such creatures must have absolute freedom to respond to God as they will. They must have the option and power to ignore, disobey and hate Him, and must operate in an environment in which all options can be freely exercised without any coercion. This situation cannot exist in a perfect environment, one without the possibility of evil.
For God to receive voluntary obedience and esteem, He must provide a potentially imperfect environment in which both disobedience to the will of God (evil) and obedience to the will of God (good) are equally possible, and populate it with potentially imperfect beings who can exercise their "free will" to choose and do either good or evil.
Deity has created such an environment and such beings. You and I live in an imperfect environment in which choices between good and evil are constantly before us; and we are imperfect beings with the free will to do either. We have the ability to recognize or ignore the qualities and values of Deity (truth, love, justice, beauty, mercy, power, goodness, service, sovereignty, etc.) and the power to respond to them as we will: to pursue them, and seek to love and worship their source; or to ignore or reject both the values and their source. We are not coerced in our choice.
The fact that our imperfect universe contains free-will creatures such as mankind gives strong logical support to the revelation that Deity does, in fact, desire voluntary obedience and esteem.
b. To Obtain Creature Experience.
Beings which are wholly eventuated have no creature experience because they are not creatures (they were not created) and,-existing in a perfect environment, they are greatly limited in experiences. They cannot experience, therefore Deity cannot experience through them, the exhilaration of victory in the mighty struggle between good and evil, for there is no evil. Nor the altruistic satisfaction of subjugating self-interests to the interests of others, for there is no temptation to favor self, and no free will. If Deity desires creature experience it must come from creatures who undergo experiences which Deity may share. The broadest range of experiences would come from creatures possessing absolute free will to choose between good and evil, between self interest and any greater interests of others, living in an environment in which evil and selfishness tempt them.
The URANTIA Book develops the fascinating truth that the Father desires to gain such creature experience. Paper 108 on Thought Adjusters says that God, prior to the adventure of time and space, was wholly existential and "infinitely inclusive of all things except evil and creature experience." (1185:16) In order for the Father to gain creature experience, His spirit (revealed to us as the Thought Adjuster) comes down to participate with us in "every bona fide experience of the ascending career.." (1185:20) By this process--by sharing our life's experiences--the potential of the infinite and existential God to obtain finite experience becomes an actuality.
The fact that the Father desires creature experience is further supported by a discussion of the Father's Eternal Perfection in Paper 2 on The Nature of God. Here it is pointed out that, although perfect, the Universal Father "actually participates in the experience with immaturity and imperfection in the evolving career of every mortal being of the entire universe." (36:30-32) Although potential evil is not a part of the divine nature, "mortal experience with evil and all man's relations thereto are most certainly a part of God's ever-expanding self-realization in the children of time..." (36:34-35)
The fact that you and I now live in an environment in which we face tremendous temptation to do evil and strong urges to accommodate self at the expense of others, is consistent with the revelation that Deity desires to gain creature experience through imperfect human beings.
c. To Obtain Spirit Growth.
Insofar as we know, an "eventuated" Deity, with no subsequent addition or development, does not grow. Growth requires addition or development. If Deity could not grow, this would be a limitation on Deity. Since Deity is not limited, it must have the power to grow. We usually see such growth as involving creative fiat or creative development and evolution.
It is a major theme of The URANTIA Book-that Deity is growing. Papers 115 through 118 discuss this growth. God is spirit (John 4:24; 139:26) and, for Deity to grow, there must be true increase in spirit. Spirit growth entails creating or enlarging that which is spirit by some means other than processing preexistent spirit material. The Biblical injunction to "be ye perfect" takes on a new meaning when considered in the light of spirit growth.
We suppose that God can create spirit either by fiat or by other procedures. Deity does not obtain growth by fiat, alone. One possible alternate procedure is to develop a creature who, in liaison with God, can co-create an embryonic spirit unit, and nurture and develop it into full spirithood. This would require making a being with power to co-operate with God in the original production of something of spirit value, and the will to co-ordinate with God in the process of perfecting it.
It appears that Deity has prepared such creatures, including you and me. The divine plan (discussed below) includes many things designed to achieve spirit growth through human co-operation and co-creation with Deity. The growth portion of the divine plan works this way. While in the flesh, mankind can contribute to spirit growth only by living faith. (1097:27-28) Mankind, has been given the power to work in liaison with God to give birth to his own soul, an embryonic spirit unit.
Revelation confirms that the evolving soul, co-created by man, is of spirit potential and value. But it is by faith, alone, that we accept and act upon the word that our mind, soul and identity, in coordination with God, have the potential to become pure and perfect spirit, thereby adding to the totality and reality of Deity. As we, through faith, convert this potentiality into actuality, we actually become a living soul of spiritual value. This soul lives on for further development into pure spirit; ! thus the spirit component of Deity becomes larger as we grow spiritually. (1279:11-29)
Spirit growth is further addressed in terms of developing perfected (as distinguished from perfect) beings to populate the cosmos. As such, we expect to be given tasks of great importance in the further expansion of the Kingdom of God. (See 131:28-32; 263:10-11)
d. To Evolve Perfected Beings.
Revelation indicates that that Deity desires to populate eternity with two types of beings: (1) perfect beings, and (2) perfected beings, created less-than-perfect but becoming perfect by some process. Perfect beings are either eventuated or created by fiat: spiritual, immortal, and completely responsive to the will of God. By contrast, perfected beings originate as physical (not spiritual), mortal (not eternal), free-willed (not God-directed) creatures, and must initiate and sustain their own "evolutionary" progression by virtue of their own wills rather than by fiat of God. Otherwise, the procedure is nothing more than an alternate method of creating perfect beings by fiat.
If we heed such revelation, the fact that you and I are physical, mortal and free-willed makes us candidates for the perfecting process.
2. The Divine Plan for Creating.
Let us turn our mind's eye back to before the beginning of time and visualize the momentous decision to create free-will creatures in an imperfect environment. Let us postulate that Deity desired to attain the four grand objectives mentioned in Part I.C.1, above, and more. To do so, Deity devised an absolutely brilliant plan, sufficiently comprehensive to accomplish every end and purpose it desired. We can call this the Divine Plan for Creating. We are not privy to this plan, but from time to time we glimpse parts of it by observing what is going on and by revelation. What we learn is very stimulating.
Views of modern philosophy and theology concerning the method of creating are generally developed against a paradigm in which preexistent Deity created, by fiat, time, space and everything in them, and left them to run on or run down. This approach is terribly wrong. It visualizes a static or decaying universe, not a growing and dynamic one. And by focusing on the earth, it sees things as being out of Divine control.
It is more productive to use revelation, tradition and logic in an effort to reconstruct some of the controlling elements of the Divine Plan for Creating. I propose that it was founded upon, among other things, the following elements.
a. The Principle of Delegation.
Although Deity is omnipotent, it is not omnificent; therefore the plan entrusts most of the work to subordinate creatures, both celestial and human. In practice, Deity creates, develops and evolves as much as possible through subordinate creatures specially developed for the tasks they are to perform. Subordinate creatures are used not only as artists and artisans, but also as co-creators.
The practice of creating, developing and evolving things by means of subordinate creatures has one intended side effect of giving some creatures experience capable of being shared and absorbed by Deity. In a proper environment, it provides experience in dealing with evil. At least one class of creatures can be given free will to choose between good and evil, with the resultant opportunity to obey and esteem God voluntarily, solely because of the attractiveness of God and the values they see in doing so; not from robotic control or innate coercion to do so. And insofar as the process results in new spirit values, it results in the growth of Deity.
b. Balance between Fiat Creation and Evolution.
The plan employs both creation and evolution; with creation used only when necessary, and evolution used as much as possible.
Creation by Fiat: to truly create is to make something out of nothing. Fiat creating is done only as a last resort, when there exists no other way to achieve the objective. Fiat creating is reserved for Deity.
Creation by Developing and Evolving: to develop something out of something else, to evolve something desirable out of something undesirable, to work out something better from something good, and, ultimately, to achieve perfection in everything. Deity seems to accomplish as many things as possible by developing and evolving them. This technique is followed by subordinate creatures, including mankind.
In the beginning, Deity created time, space and basic matter, insofar as we know, by fiat. But since then, that which has occurred in time and space has been accomplished, largely, by and through countless subordinate beings exercising delegated authority, who control, process and develop basic matter until it "evolves" into the universe, as we know it, and all that dwells therein. The process is dynamic: continuing and growing.
c. Achieving Potentials.
The plan incorporates, as a fundamental technique, the converting of potentialities into actualities. (1261:15-16; 1263:18-19) As applied to us, Deity brings into existence our potentialities, and each of us is to convert his or her potentialities into actualities.
This technique both limits and challenges. Each creature is limited to his potentialities, and is challenged to attain them. But once one's potential is reached, new potentials are often provided for further growth and service. To obey and esteem God is a human potential offering ever-expanding plateaus as we advance toward Paradise. To experience victory over evil opens greater potentials for good. Insofar as we successfully actualize our spiritual potentialities, we become cocreators with God of something of spirit value, (1279:11-15) And as a result, Deity grows through us. (1265:28-31)
d. Reciprocal Reward.
Every time we humans contribute anything to Deity, Deity contributes something of greater value to us. The more we obey and esteem God, the more He rewards and loves us. For every experience of victory over evil which we provide to God, we receive high recompense in the growth of our soul. And as we add spirit values to Deity, we actually become the very spirit we co-create with Deity.
* * * * * * * *
Let us examine the cosmos (as we see it) to determine how well the divine plan for creating (as we understand it) provides a vehicle through which mankind can satisfy the above noted desires of Deity, the purpose of creation. Visualize the universe as being circular, with Deity in Heaven at the center, and men and women on earth on the outermost periphery. Deity is perfect. We believe that nothing imperfect can exist in its presence, and the farther from Deity, the greater the possibility for imperfection. If so, the place in the universe where the most imperfect conditions could exist is on its outer periphery, where earth is located. Yet even that is not necessarily so bad. Deity does not cause evil; it only provides an environment in which evil is possible. No place in which evil is possible is perfect. A universe with the above characteristics provides the ideal location in which to implement the plan.
Earth is located in an environment in which imperfection, evil, is possible. It is populated with human beings who have absolute free will to do good or evil. They have a mind to discern between the two. They are material, mortal and finite. This provides the ideal creature to execute the "creature" portion of the plan.Labels: Deity, Divine Plan, Earth, evolution, experience, God, Jesus, potential, revelation, spiritual growth, The Urantia Book, universe
Permalink
Sunday, February 05, 2006
Will the earth end in lava or water and ice?
Q: Will the earth end in lava or water and ice?
A: One or the other, destruction by fire (supernova), or ice (dwindling solar output), appears to be the only choice presently offered by science regarding the ultimate fate of a planet or sun. They grow old, they eventually die.
The Urantia Book describes material reality in super-scientific terms, in terms that go beyond the current limitations science imposes upon itself, by making it clear that the physical universe is an expression of spiritual reality, that matter is under the overcontrol of spiritual forces, that God created the physical universe and controls its destiny.
In Urantia book concepts, worlds that harbor intelligent, free-will life begin the long evolutionary journey from a primitive struggle for existence up to a golden age described as light and life, a kind of heaven on earth. When light and life are attained on a planet it and its sun are stabilized in the energy circuits. The sun does not self-destruct, the planet and the life it harbors goes on into infinity.
As a world inhabited by free-will creatures, earth is destined to become a planet achieving the era of light and life sometime in the distant future and at that time the spiritual power directors will stabilize the energy circuits of the sun and the earth. Between now and then however there is no guarantee that civilizations won't rise and fall, flourish and disappear, just as they have in the past. We do believe though that the physical destruction of the planet will not be allowed to happen, despite what civilizations may do to one another, for, as The Urantia Book says:
Urantia is the sentimental shrine of all Nebadon, the chief of ten million inhabited worlds, the mortal home of Christ Michael, sovereign of all Nebadon, a Melchizedek minister to the realms, a system savior, an Adamic redeemer, a seraphic fellow, an associate of ascending spirits, a morontia progressor, a Son of Man in the likeness of mortal flesh, and the Planetary Prince of Urantia. And your record tells the truth when it says that this same Jesus has promised some time to return to the world of his terminal bestowal, the World of the Cross. (119:8.8)
Permalink
Thursday, February 02, 2006
Does God Really Exist?
Q: Who, Or What Is God? Does God Really Exist?
A: It is assumed that everyone knows who, or what, is God. God is GOD and, like the President of the United States, needs no further introduction. This assumption is incorrect, and leads to much confusion. "God" is a characteristic, a description, a title, and not a common name. There is only one commonly-accepted President at a time; but there is no common acceptance of who, or what, God "is."
Relatively few people have the same mental image of God. They see different names for God, different characteristics of God, and different "do's" and "don'ts" of what God desires of them. For example, note the differences in the identity of God. Some say there is one God and his name is Allah; others say there is one God and His name is E1, or Father; others say there is one God of three persons, or a sevenfold God; some see Jesus as God, or as the Son of God, or a great prophet; etc. Every different religion and sect sees God in a separate light.
In order to avoid seeing God as a theological prescription written by one religion or sect, let us look at God as a generic term. In this manner we can get the full benefit from discussing God without concern about names, doctrine, etc. There is a simple, generic definition of God with which everyone agrees: "God" is Deity personified.
As used here, "God" is a person, and means "that part of Deity with which one may have a personal relationship." "God" does not refer to any particular manifestation of Deity, such as Yahweh, Allah, Krishna, Jesus, Father, etc. You may feel free to substitute any name of God as you see fit. It is only by freeing ourselves from any hassle over the correct name or attributes of God that we can proceed with an unemotional treatment of many meaningful issues.
Now, viewing God as a personification of Deity, does God really exist? This is another way of saying: is there really a component of Deity with which men and women can have a personal relationship?
Since we have defined God as a component (all or part) of Deity, if there is no Deity, there is no God. In Part I.A, above, we said that there is, in truth and reality, such a thing as Deity. Those who disagree and hold that there is no Deity are called "atheists." If the atheists are correct, there is no Deity, therefore nothing with which to have a personal relationship; and, ipso facto, no God.
Logically, it is possible for there to be Deity, yet Deity could either
(1) have no personal component with which to relate, or
(2) have a personal component so remote and aloof that mortal man cannot have a "personal relationship" with it.
Those taking either of these views are called "agnostics." Agnostics concede that Deity may exist, but hold that mankind can never have a personal relationship with it. If they are correct, there may be Deity, but no God.
It is the testimony of religionists which provides the most persuasive (and only unequivocal) evidence that there exists a personal component of Deity to which mankind can, and does, relate: a God. They claim to have actually experienced a personal relationship with God. This cannot be true unless Deity
(1) contains a personal component, and
(2) mankind is able to have a personal-relationship with it.
Revelation comes from no other source than personal contact with Deity. Unless all who testify to a personal experience with God are either mistaken or lying, there IS a God.
Yes, God exists, for Deity exists, and men and women can have a personal relationship with at least a part of Deity. But why take someone else's word for it?
If you have had a personal relationship with God, then you already know that God exists. And if you have not, why not now? Every person can enjoy the comfort and joy of experiencing this warm personal relationship if they only try.Labels: Deity, experience, God, relationship with God, religion
Permalink
What Is Religion?
Q: Religion And Deity - What Is Religion?
A: "Religion is the revelation to man of his divine and eternal destiny...a purely personal and spiritual experience..." (2075:333/4), "the relation of man to God." (1421:6-7) As used here, religion means the general subject of man's relationship to God. A religion is a social organization of people holding similar ideas about their relationship with God. (See Part I.E) A religionist is one who believes that there is a God and that he or she enjoys a personal relationship with God.
The religionist looks to his own personal experiences to verify the existence of Deity: personal contacts with the supernatural which are as real to him as experiences with the natural. He has "felt" a reality that defies all scientific explanation. He knows of realities which science cannot confirm, quantify or qualify; for example: love, beauty, mercy, justice. His experiences are therefore seen as revelations of something greater than his material environment. Millions of religionists, over many centuries, claim to have come into intimate, intelligent, loving and meaningful contact with a power higher than self, and to have experienced modes, forms and degrees of revelation which they attribute to a source and power other than natural: to Deity. Unless they all are mistaken or lying, there is a reality we may call Deity.
On the other side of the ledger, the content often differs from one revelation to another. Recorded traditions of each religion reflect truths revealed to its leaders, yet each record contains some things which differ in content from all others. Assuming that Deity must be consistent and revelation perfect, these apparent conflicts are cited as reasons to discount the existence of Deity. This makes about as much sense as saying that because one day is revealed as being sunny in California and as being rainy in Chicago, the day did not exist.
This argument that revelation must be consistent overlooks the limitations on revelation. Excessive revelation would destroy free will. Most religious experiences are a one-on-one confirmation only that the individual has come into personal contact with Deity. There are more ways than one to contact Deity. It is a mistake to assume that, because a person has found Deity under one set of circumstances, one has found the exclusive path. Revelation is always incomplete and partial, as God seldom reveals more than is needed or more than the human mind can absorb. Instead of magnifying the differences let us focus on the commonalties: in every instance, these countless personal experiences can be seen as successful efforts of Deity to confirm to mankind its existence.
At times, revelation is intended for many. These, too, suffer from human misunderstanding and misapplication. For example, the revelation of God to man by Jesus Christ was so advanced and extensive that it may be called "epochal." The full import of that revelation has not yet been fully understood or absorbed. All of these revelations point the religionist to the conclusion that some sort of Deity exists.
It is sometimes proposed that science and religion conflict with each other, but this is not really possible. Both disciplines were made by the same Creator as part of the same cosmos, therefore they must harmonize together. At times some science appears to conflict with some theology to some people. When a scientific fact is supported by ample evidence, it is the differing theological belief which is suspect. Science offers no evidence that Deity does NOT exist.
What is Deity like? Both logic and revelation provide a long list of characteristics of a superlative nature attributable to Deity. They are classic. You are welcome to provide a list of your own.Labels: Deity, experience, Jesus, relationship with God, religion
Permalink
Xerpi
