Spiritual Advice and Guidance Blog: Urantia Book

Q: How to cope with big disappointments in life and related pain and sorrow? Is there an experience here on earth that I must absolutely do because I will not be able to do it after my physical death?

A: You are not alone in asking this question regarding pain and sorrow - these kinds of experiences are part of the human condition, and affect all of us at one time or another. Sometimes, the pain is great, and we wonder "why," or, "why me?" Well, we might also ask "why?" when we are blessed with good experiences...and I am sure you have had those, also. Of course, the pain really gets our attention...

The Urantia Book provides a wonderful perspective on the inevitable changes that we humans go through in this life. Among the nine points of sage advice given, is this:

Is pleasure-the satisfaction of happiness-desirable? Then must man live in a world where the alternative of pain and the likelihood of suffering are ever-present experiential possibilities.(3:5.14)

And there is this:

The greatest affliction of the cosmos is never to have been afflicted. Mortals only learn wisdom by experiencing tribulation.(48:7.14)
You cannot perceive spiritual truth until you feelingly experience it, and many truths are not really felt except in adversity.(48:7.18)

This is taken from a section of The Urantia Book listing "twenty-eight statements of human philosophy" that are used in teaching new arrivals to the Mansion Worlds. You will find many of these very comforting and illuminating.

Sorrowful experiences can make us or break us. On a world that is filled with free-willed beings, error and its resulting pain and sorrow are simply a part of life. At the same time, as free-willed beings, we have the opportunity to use these experiences for our growth, rather than a reason to just give up. It is important to remember that nothing stays the same in this life. All is subject to change. Only God is changeless. It is our job to learn to establish and nurture a relationship with God so that when the hard times come, we are able to weather the changes, knowing that no matter what, we are assured of inevitable victory over all matters of the world on which we live through our free-will identification with our highest Self. The Urantia Book reveals to us a loving heavenly Father, a good God who knows all about our sorrows and pain because he experiences all of it with us. We have an intimate and ever-present friend in the Father. His Spirit actually dwells within our minds. Take heart:

It is literally true: "in all your afflictions he is afflicted." "In all your triumphs he triumphs in and with you."(1:5.16)

A study of the life of Jesus is quite helpful in hard times as well, as Jesus experienced just about the worst times that ever were heaped onto a human being. He emerged victorious over many of the sorrowful times in his life, and even over death, and he showed us how we can do the same, no matter our lot in life.

The experience that we have must have here in our earthly lives is the experience of life itself, and its associated joys, sorrows, spiritual progress and growth. Once we are translated into our next life - our eternal life - we will experience a whole different kind of existence - one in which the earthly kinds of experiences will no longer be possible. There's nothing we experience here that can't be augmented or improved upon in the mansion world experience but nevertheless, the angels are envious of the mortal lives we live so there's a quality to this life that's hard if not impossible to compensate for. While we are here, we have important work to do:

From The Urantia Book:

Very important is the work of preparation for the next higher sphere, but nothing equals the importance of the work of the world in which you are actually living. (48:6.26)

Your short sojourn on Urantia, on this sphere of mortal infancy, is only a single link, the very first in the long chain that is to stretch across universes and through the eternal ages. It is not so much what you learn in this first life; it is the experience of living this life that is important. Even the work of this world, paramount though it is, is not nearly so important as the way in which you do this work. There is no material reward for righteous living, but there is profound satisfaction - consciousness of achievement - and this transcends any conceivable material reward.(39:4.13)

The overcoming of adversity can be seen as a certain source of this "profound satisfaction."

Jesus taught:

"It is the Father's will that mortal man should work persistently and consistently toward the betterment of his estate on earth. Intelligent application would enable man to overcome much of his earthly misery." (148:5.3)

I do hope that this reply has been of some help and comfort to you.

Labels: affliction, disappointment, experience, Jesus, life, pain, Sorrow, The Urantia Book

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Friday, March 20, 2009

Who is God the Supreme and God the Ultimate?

Q: If the Universal Father is the God of all creation, the First Source and Center, and perfect in all aspects then who is God the Supreme and God the Ultimate?

A: Our God is a wonderful administrator, as well as the Universal Father, God of all creation and "perfect in all aspects." He is the perfect Executive, among all of his other sterling attributes.

What makes a perfect executive? Well, good executives always delegate authority. The Universal Father has delegated authority in the persons of the Eternal Son and the Infinite Spirit, for starters, creating the perfect Trinity. It is a mystery, but this Trinity of the persons of God are, like him, eternally present, having had no beginning. A great mystery, but true nonetheless.

Together with the three persons of the Trinity, there are four other Deity manifestations -seven in all You have named God the Supreme, and God the Ultimate:

God the Supremeâ€”the actualizing or evolving God of time and space. Personal Deity associatively realizing the time-space experiential achievement of creature-Creator identity. The Supreme Being is personally experiencing the achievement of Deity unity as the evolving and experiential God of the evolutionary creatures of time and space.p4:9(0:2.12)

It is through the Supreme that the First Source and Center experiences individuality and creation. God the Supreme allows the Universal Father to experience growth - the growth of the time-space creations. The Universal Father, in and of himself, is already perfect, as you pointed out. He has no need to experience growth, as he is perfect. Through the Supreme, he is able to escape that "limitation."

Having achieved existential Deity expression of himself in the Son and the Spirit, the Father is now achieving experiential expression on hitherto impersonal and unrevealed deity levels as God the Supreme, God the Ultimate, and God the Absolute; but these experiential Deities are not now fully existent; they are in process of actualization. p10:11 (0:7.4)

Finally:

Do not entertain the idea that, since the Universal Father has delegated so much of himself and his power to others, he is a silent or inactive member of the Deity partnership. Aside from personality domains and Adjuster bestowal, he is apparently the least active of the Paradise Deities in that he allows his Deity co-ordinates, his Sons, and numerous created intelligences to perform so much in the carrying out of his eternal purpose. He is the silent member of the creative trio only in that he never does aught which any of his co-ordinate or subordinate associates can do. p362:5(32:4.1)

So, to sum up: The Universal Father is, was and always will be. He had no beginning and he will have no end. His is primal force and power. The Son is the Father's divine Word, and the Spirit is eternal Action. All three are eternal, and have no beginning or end. The remaining Deity manifestations are experiential and evolutionary. They did have a beginning, but will have no end, as they eventually manifest their purposes in the Universe of Universes.

So, even though God is indeed, perfect in himself, he has created a situation where he is able to escape that perfection to such an extent that he can actually experience imperfection. Another way he does this is to bestow himself in the form of the Thought Adjusters, and so, he even experiences the day-to-day lives of even his lowliest creatures like you and me.

To me, it seems a brilliant plan - and who could expect any less of our great and good Spirit Father?

I hope this has been helpful to you. If you would like to pursue further study, nothing will take the place of actually reading The Urantia Book in its entirety; however, you can do spot-studies by using our search feature, which can help you to pinpoint words and phrases. And please feel free to sign up for Quote of the Day, our daily offering of the best of Urantia Book quotes sent to your inbox, free of charge. Go HERE , or just click on subscribe

Labels: Deity, evolution, experience, God, God the Supreme, God the Ultimate, perfection, The Urantia Book, Universal Father

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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

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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

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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

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Tuesday, January 10, 2006

How do you know that God loves you?

Q: How do you know that God loves you?

A: First, Iâ€™d like to apologize for the length of time itâ€™s taken to get an answer back to you â€” we usually like to have replies sent within a couple of days at least and this is an excellent question. Youâ€™ve asked how do you know so Iâ€™ll reply how I know by first referring to some quotes from The Urantia Book. Long ago when I first started to study this book I accepted its message as being valid and true to me and that is still the case so to me these words ring true. The links at the end of the quotes will take you into the book if you'd like to read more.

The Father's love follows us now and throughout the endless circle of the eternal ages. As you ponder the loving nature of God, there is only one reasonable and natural personality reaction thereto: You will increasingly love your Maker; you will yield to God an affection analogous to that given by a child to an earthly parent; for, as a father, a real father, a true father, loves his children, so the Universal Father loves and forever seeks the welfare of his created sons and daughters. (2:5.9)

Though many of the temple rituals very touchingly impressed his sense of the beautiful and the symbolic, he was always disappointed by the explanation of the real meanings of these ceremonies which his parents would offer in answer to his many searching inquiries. Jesus simply would not accept explanations of worship and religious devotion which involved belief in the wrath of God or the anger of the Almighty. In further discussion of these questions, after the conclusion of the temple visit, when his father became mildly insistent that he acknowledge acceptance of the orthodox Jewish beliefs, Jesus turned suddenly upon his parents and, looking appealingly into the eyes of his father, said: "My father, it cannot be true â€“ the Father in heaven cannot so regard his erring children on earth. The heavenly Father cannot love his children less than you love me. And I well know, no matter what unwise thing I might do, you would never pour out wrath upon me nor vent anger against me. If you, my earthly father, possess such human reflections of the Divine, how much more must the heavenly Father be filled with goodness and overflowing with mercy. I refuse to believe that my Father in heaven loves me less than my father on earth." (125:0.6)

"John came preaching repentance to prepare you for the kingdom; now have I come proclaiming faith, the gift of God, as the price of entrance into the kingdom of heaven. If you would but believe that my Father loves you with an infinite love, then you are in the kingdom of God." (137:8.17)

"You well know that, while a kindhearted father loves his family as a whole, he so regards them as a group because of his strong affection for each individual member of that family. No longer must you approach the Father in heaven as a child of Israel but as a child of God. As a group, you are indeed the children of Israel, but as individuals, each one of you is a child of God. I have come, not to reveal the Father to the children of Israel, but rather to bring this knowledge of God and the revelation of his love and mercy to the individual believer as a genuine personal experience. The prophets have all taught you that Yahweh cares for his people, that God loves Israel. But I have come among you to proclaim a greater truth, one which many of the later prophets also grasped, that God loves you â€“ every one of you â€“ as individuals. All these generations have you had a national or racial religion; now have I come to give you a personal religion. (145:2.4)

"And now you should give ear to my words lest you again make the mistake of hearing my teaching with the mind while in your hearts you fail to comprehend the meaning. From the beginning of my sojourn as one of you, I taught you that my one purpose was to reveal my Father in heaven to his children on earth. I have lived the God revealing bestowal that you might experience the God knowing career. I have revealed God as your Father in heaven; I have revealed you as the sons of God on earth. It is a fact that God loves you, his sons. By faith in my word this fact becomes an eternal and living truth in your hearts. When, by living faith, you become divinely God conscious, you are then born of the spirit as children of light and life, even the eternal life wherewith you shall ascend the universe of universes and attain the experience of finding God the Father on Paradise. (193:0.3)

Putting the words of The Urantia Book aside there are many practical ways I know God loves me. First, I have the freedom to choose rightly or wrongly; the heavenly Father loves me enough to allow me to make my own mistakes. The heavenly Father loves me enough to have made me unique â€” I experience and react to the world around me in a different way from everyone else. I have firsthand experience that circumstances I would not have chosen for myself have nevertheless worked out for my good. I know that Godâ€™s ministers, the angels, have intervened and helped me when necessary. I live assured that God has a plan that is bigger than and extends far beyond this life â€” that God loves me enough to have made provision for my continued growth and experience when my life here is through. God loves me because of the inconsequential things that make life joyful â€” chocolate, butterflies, fireflies, tiger cubs, strawberries, ...

I imagine if I really got into it I could write for hours but I expect you know now why I know God loves me. How about you? Whatâ€™s your list like? How do you know? or if you're not sure, why not.

Labels: experience, God, guardian angels, Jesus, love, The Urantia Book

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Monday, October 31, 2005

Is the Catholic church the original, and the one true christian faith?

Q: Is the Catholic church the original, and the one true christian faith?

A: Since Jesus did not establish a religion the first Christian religion sprang from the teachings of the Apostles and from that the Catholic Church originated, so it is the oldest Christian religion. Is it the one true Christian faith? No. Other Christians established other Christian denominations to better encompass truth as they understood it -- that was the cause of the Protestant reform and the development of other Christian denominations.

The only true faith is that which you personally experience -- and we all experience faith differently. For some a particular church or temple or mosque fulfills their spiritual need, but we're all different and no one religion fills that for everyone.

The Urantia Book is one of the most inspiring works on religion and spirituality that you're ever likely to come into contact with. May I suggest you consider studying this marvelous book; it answers most of life's most perplexing questions like no other. You may also wish to consider subscribing to our Quote of the Day which will give you daily thoughts from the pages of The Urantia Book along with an inspiring image. It's a free service available from the upper right corner of our home page.

Thank you for your questions,

Larry Watkins
Truthbook.com

Labels: Catholicism, Christian, experience, faith, Jesus, Larry Watkins, Protestant

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Saturday, October 22, 2005

Contacting God

Q: How do we make direct contact with the thought adjuster?

A: How do you contact God? Through prayer and through your inner life. How do you make direct contact with God? By soul-fusion with your adjuster. How do you do these things? You don't do them -- you live and experience and grow and eventually, far into the future, it happens but it's not a task to be performed. We're give this one opportunity to experience a material existence and the rest of eternity to experience a spirit existence. Enjoy being human, it won't happen again, and enjoy it to the fullest using the Golden Rule and the teachings of Jesus as your guide -- what can be better than this?

Labels: experience, God, Jesus, prayer, Thought Adjuster

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