In October of 1955 The Urantia Book was published with great enthusiasm. The newly organized Urantia Brotherhood visualized organizing thousands of study groups and gradually chartering well grounded societies. The specific nature of these societies was ambiguous. Most of the founding members regarded the Urantia Brotherhood as a religious or quasi-religious organization. Dr. Sadler clearly saw societies developing as bona fide religious groups. The leaders of the Forum who developed the Brotherhood Constitution did not take the time to structure it directly from the teachings of The Urantia Book but used and adapted the ready-made constitution of the Presbyterian Church for this purpose. Under Sadler's leadership, the Brotherhood Constitution provided a key place for ordained teachers. Following the publication of the book, Dr. Sadler started a school to train and ordain teachers. On numerous occasions Dr. Sadler and I discussed the nature of this new religious organization and its future development.
As the Brotherhood grew, a quite different view soon surfaced. The majority of the early members of the Urantia Brotherhood had a pronounced anti-church and anti-institutional bias. There was a marked uneasiness regarding the use of prayer and group singing at Brotherhood meetings. To guard against moving in the direction of a religious institution, we removed the term "ordained teacher" from the constitution. It was made clear that we were not interested in starting a new religion. If anyone identified us as a cult, we were irritated and defensive. We defined ourselves as "an educational-social organization with a religious purpose."
We were enthusiastic about introducing religious, educational, and political leaders to The Urantia Book Illusions of grandeur about initiating a spiritual renaissance on our planet invigorated Urantia Conferences.
Gradually, evolutionary reality began to change the picture. Religious and political leaders were not impressed. The book was succinctly dismissed as a contemporary Gnostic document or politely ignored.
Internal disillusionment have compounded the evolutionary picture. The licensing agreement controversy, the Clayton incident, the Foundation-Brotherhood schism, the proliferation of lawsuits, and the wide-spread interest in channeling have sobered our naive idealism. Most of us now realize that the Fifth Epochal Revelation has been launched on the troubled and turbulent seas of evolutionary struggle.
In recent years, spiritual seeking has emerged on an unprecedented scale, accompanied by a disenchantment with contemporary religious institutions. There has been an increasing longing in the Urantia movement for a "religious community" which goes beyond the usual study group, one that furnishes a sense of "spiritual family" and communion, along with worship and a community identity. There is a growing sense of need for spiritual nourishment from birth to death. Study groups and societies, which are primarily intellectual-social groups, can't fulfill all of the functions of traditional religious institutions, although they may serve as preliminary steps toward such religious organizations.
I believe the single most important activity in the Urantia movement at this time is to focus on the development of resources which may help actualize new religious institutions. Hopefully, such institutions will serve as vehicles through which the Fifth Epochal Revelation can be carried out into the world. We need dedicated students of The Urantia Book researching "Appropriate Symbolism and Socio-religious Expression of the Fifth Epochal Revelation."
I'm confident that sooner or later such new religious institutions will evolve in the Urantia movement. There have been several aborted attempts to do this already. When this does happen, there is a danger that these religious institutions may be extemporized, without adequate time and consideration to formulate organizations that best reflect the truth-insights of the Fifth Epochal Revelation. A wiser approach is for competent teams of interested people to evolve a body of resources before the pressure of necessity fashions religious organizations without such help.
There is a great need for institutions to serve on the growing edge of spiritual development in our world--religious institutions which will appeal to the highest spiritual aspirations of humankind. This was a concern of Rabbi Abraham Heschel, who, in a conversation with Robert Greenleaf shortly before his death, asked, "Why do so many of the great religions which have their origins in the mystery [of spiritual power] come ultimately to be social service agencies, or in their religious life to be preoccupied with form and concerned more with the container than the content?" To which Greenleaf replied, "In the face of these conditions, one simply builds anew. We are called to listen to the prophetic voices who have the-rebuilding message for these times so that we can support and encourage them." (Servant Leadership, P. 255)
We must evolve religious institutions which will bring spiritual nourishment to hungry souls, within which we can achieve personal-spiritual significance and a level of service and worship heretofore not possible by individuals working singly, in study groups, or in outmoded religious institutions. With the Father's guidance, they will become social-religious vehicles carrying the Fifth Epochal Revelation throughout the world. This, I believe, is the most important challenge of our times!
Principles Inherent in the Development of Religious Institutions
There are a number of principles inherent in the development of new religious institutions which we should keep in mind, such as:
1. The idealist in many of us who have been inspired by the Urantia Book has a vision of the Fifth Epochal Revelation upstepping all of the religions of the world and uniting humankind in a common spiritual fellowship. We are turned off by the parochialism and rigidity of contemporary religious institutions and feel that the last thing we need is another religious institution. But the lessons of history and the teachings of the Urantia Book tell us the most effective social agents of spiritual change are new religious institutions embodying larger spiritual truths. The Supreme works from the grass roots up, not from the top down. This approach is not as romantic as our idealistic vision, but it is the only realistic process that builds the foundation for social and spiritual growth in the culture.
2. New religious institutions are not "designed"--they evolve. The authors of the Urantia Book remind us, "Man cannot cause growth, but he can supply favorable conditions" (P. 1097). We should establish this "conditional" type of research. There will be many types of new religious organizations stemming from the Fifth Epochal Revelation. Research teams need to prepare materials for possible use by such new religious organizations. Numerous people have asked me for such help in the last ten years; they may or may not find this research helpful. The assumption is that resources compiled over a period of time by mature students of The Urantia Book will provide helpful insights and wisdom which might not otherwise be available.
3. We should be aware of the larger spiritual context in which a religious institution functions. The brother/sisterhood of all people, the kinship of all humanity, takes place in the realm of the Supreme. A genuine spiritual fellowship, which is the basis of a religious institution, has its inception in soul consciousness. The soul bears the imprint of its divine-human creation and originates a second or ancillary mind consciousness. As we grow in the Supreme, our personal identity is increasingly transferred from the material mind to soul consciousness. More and more, we operate out of our "soul-mind." This fellowship of souls is the foundation of a bona fide religious institution. But human beings are much more than disembodied souls. We have unique material bodies and material based minds. We integrate our lives with dissimilar personalities and function in diverse social groups. A sound and serviceable religious institution, therefore, must have the spiritual depth and theological-social flexibility to serve a wide variety of human beings. Its polity needs to embody the highest experiential wisdom.
4. Personally, I do not think the Fellowship should be organically or officially connected to this research or any religious institutions stemming from it. Many students of The Urantia Book are still uncomfortable with institutional religious activities. The Fellowship has a place in coordinating all types and levels of activity associated with The Urantia Book. It might encourage or even facilitate these religious activities without being organically involved with them. Hopefully, the Fellowship can establish cooperative relationships with many diverse organizations while remaining organizationally independent from them.
5. Ideally, there should be a number of teams doing different types of research. Even if they should engage in similar studies, the diversity of materials will enrich the resource pool available to all.
A New Religious Institution
Even though I have always assumed the most important channel for carrying the Fifth Epochal Revelation to our world was new religious institutions, in my own personal ministry I have sought to follow the example of Jesus, who first went to the dominant religious institution of his society. I have sought to introduce the most progressive segment of mainline Christianity to The Urantia Book We have organized a modest Clergy Network and publish The Spiritual Fellowship Journal. But it is clear that the majority of even the most progressive religious leaders of our time are afraid to risk their reputation and livelihood by seriously examining and evaluating the teachings of The Urantia Book.
While we are not abandoning or giving up on mainline Christian clergy, thirty-five years of experience has taught me that anything purporting to be new revelation is not within the boundaries of current theological-institutional respectability. In the main, Christian clergy will require a longer time frame to discover the Fifth Epochal Revelation. Since the power structures of the Christian clergy have treated The Urantia Book with deliberate and benign indifference, it is now time to initiate the next step in creating the social-institutional foundations for the outreach of the Fifth Epochal Revelation. It is time to promote research in discovering "Appropriate Symbolism and Socio-religious Expression of the Fifth Epochal Revelation "
In addition to eventually leavening the most progressive elements of the current world religions, I believe the future of the Fifth Epochal Revelation lies in two basic directions:
1. New religious institutions need to be initiated that will establish congregations and churches with a formal trained clergy similar to the churches and synagogues of Western Civilization.
2. New religious organizations need to be intentionally evolved whose teachings and structure are not centered around a professionally trained clergy and formal liturgical rites. These groups might have a structure similar to the Bahai religion. Such organizations are needed because many people identify with a more informal religious expression not dominated by clergy and formal worship services.
The key to initiating these new religious institutions or organizations is leadership. To develop the more formal religious institutions, we need research teams with input from people who have professional religious training as well as laypersons with extensive experience. Laying the foundations for the development of the more informal religious organizations needs leadership from teams dedicated to establishing a viable religious lay movement.
A Socio-religious Expression of the Fifth Epochal Revelation
The authors of The Urantia Book recognize that every epochal revelation stimulates the creation of new religious institutions and declare that "the restatement of the religion of Jesus must develop a new and appropriate symbolism." In various places, such as on pages 966 and 1092, they suggest the basic qualities essential to these new religious congregations.
Underlying these key spiritual qualities is the primary purpose of all religions: to provide a personal and social context in which their members may apprehend the presence of God and express their faith and devotion to the divine reality in their lives. To accomplish this basic objective, a religious organization must enunciate certain faith affirmations and structure ways of expressing these faith convictions.
The history of religion demonstrates that when strong spiritual ideals and aspirations inspire people, and where there are insufficient intellectual and social structural foundations to guide the in the expression of these spiritual aspirations, all kinds of irrational beliefs and actions are likely to appear; such as: visions of angels, channeling, speaking in tongues, attempting miracles, and doomsday predictions.
Such emotional and psychic phenomena almost always occur in an unstructured social-spiritual atmosphere. The most effective way to establish rational order, stability, and spiritual identity, along with creative service, and outreach, is to evolve an appropriately structured socio-religious expression of the Fifth Epochal Revelation.
The central objective of people interested in initiating such a new religious organization should be to create a polity with maximum flexibility, one that would function with small groups or large congregations, utilize lay leadership and/or ordained ministry, have cross cultural adaptability, and broad theological inclusiveness. Robert Greenleaf, in his book Servant Leadership, has a vision of such an institution "as a gathering of persons who have accepted a common purpose, and a common discipline to guide the pursuit of that purpose, to the end that each involved person reaches higher fulfillment as a person, through serving and being served by the common venture, than would be achieved alone or in a less committed relationship" (P. 237).
Research Purpose
There are many appropriate areas of research for those interested in building resources to use in initiating new religious organizations. These materials should not be seen as definitive, but serve as stimuli for creative thinking whereby these groups may be helped to make their own carefully considered decisions.
The organization of dedicated research teams to search for "Appropriate Symbolism and Socio-religious Expression of the Fifth Epochal Revelation" will, hopefully, prepare the soil for the advent of grass roots religious institutions which will become the channels of spiritual power, bringing the Fifth Epochal Revelation to our troubled and spiritually hungry world--Christ Michael's gift and saving guidance to our confused planet.
Study groups and Urantia Societies are simply not adequate to meet the religious needs of most individuals. They are self-contained and limited communities which have the potential of being forerunners to the religious institutions which are necessary to enculturate human society. The future of the Fifth Epochal Revelation rests upon the spiritual and evangelical dynamics of new religious institutions which will carry it to the four comers of our world. I believe the birth of such religious institutions is a necessary step in fulfilling the mission of the Urantia movement.
Urantia Book Deviations from Traditional Christian Theology
Meredith J. Sprunger February 22, 1995
Introduction
The great majority of the teachings of The Urantia Book reinforce and enhance the insights and truths of traditional Christian theology; however, it is sometimes good to point out the most controversial aspects of a new paradigm to sharpen its distinction from a traditional paradigm and thereby stimulate critical thinking.
The Urantia Book presents a rich source of religious information and insight. In its more than 2000 pages it covers a wide spectrum of topics. But even more challenging, it projects a new vision of the cosmos. Just as Jesus brought a new paradigm to the religion of his day, while at the same time reinforcing the best spiritual insights of the Old Testament, The Urantia Book brings a new paradigm to the religion of our day, while simultaneously enhancing the basic spiritual concepts of contemporary Christianity and other world religions. Epochal revelation always upsteps the best teachings of evolutionary religious development. Even though it enhances the old spiritual verities, considerable time is required for religious institutions and culture to critically examine and adjust to a new spiritual cosmology.
It may be possible to expedite this process by examining some of the major deviations of the new paradigm from the old frames of reference. Following the historic normal curve of change, some of us feel more comfortable with the traditional theological forms, while others are energized and inspired by the new vision of reality. The challenge of creatively evaluating enlarged spiritual concepts and values requires courage, balance, and open-mindedness.
Revelation
In the Christian faith, we believe that God inspired certain individuals with spiritual truth. These inspired prophets shared this message with their fellows. Over the years these teachings were edited numerous times and eventually were evaluated by church councils and made a part of the scriptural canon. The Urantia Book speaks of two basic types of revelation: (1) epochal revelation which is periodic, successive, and evolutionary; and (2) continuous revelation insofar as the indwelling Spirit of God reveals truth to individuals.
The authors of The Urantia Book acknowledge difficulty in translating spiritual realities into human concepts and language. They say that thousands of human concepts and statements have been used to facilitate comprehension and communication. The authors also tell us they are rigorously restricted, and are not allowed to anticipate developments in the future. The science and cosmology of the book, we are told, are not revelatory, and will soon be in need of revision.
Knowledge must be achieved by evolutionary discovery, but it is integrated and given spiritual value orientation by revelation. This saves much time in eliminating the errors and distortions of evolution. Revelation is never too far removed from the thought process of the age in which it is given. It is rooted solidly in evolutionary foundations. It can only be validated by experience, and is never complete until we meet the Universal Father on Paradise.
Deity and Reality
The Christian conception of Deity is centered in the doctrine of the Trinity. We have had problems understanding how three persons can exist and function as a monotheistic entity. The Urantia Book clarifies the concept by describing the unique functions of each person of the Trinity as well as affirming their absolute unity. This concept is further enhanced by pointing out that there is a nonpersonal Trinity reality which has universe functions.
The Urantia Book picture of Deity and Reality is a much more complex reality structure than the Christian concept of Deity. In addition to the Trinity, The Urantia Book describes Absolutes of potentiality and an evolutionary aspect of Deity, called God the Supreme. The Supreme grows as the personalities in the evolving universes attain Godlikeness. This evolving Deity Reality is very close to contemporary concepts in the writings of Jung, Tillich, Tellhard de Chardin, and Whitehead. Process Theology speaks of "the consequent nature of God" which is similar to the image of the Supreme in The Urantia Book and essentially the same as the immanence concept of God in traditional theology. There are other aspects of Deity and Reality in The Urantia Book which further augment the complexity of the God-concept in the universe of universes. As humanity is beginning to learn more of the immense diversity of the microcosmos and the macrocosmos, it should not surprise us that a more mature concept of God will also reveal an expanded complexity of Reality.
Spiritual Cosmology and Universe Order
The Christian faith has lived with a rather simplistic spiritual cosmology. Heaven, supposedly, was a place of perfection with "pearly gates" and "golden streets," populated by angels and other spiritual beings. Mainline theologians have grown increasingly skeptical about angels, and have had very little to say about eschatology. In the meantime, knowledge of our material astronomical cosmology has exploded by light-years, picturing an almost unlimited cosmos. Some of us have been acutely aware of the inadequacy of our Christian spiritual cosmology. The Urantia Book presents an enlarged view of spiritual cosmology which is commensurate with our gigantic material creation. Along with it is given an overview of a vast array of spiritual personalities that function in a hierarchical system of ability and power. Such a universe of super-mortal personalities must exist if we are to make any sense of the spiritual cosmos.
In the center of all things is the Isle of Paradise, the residence of the Paradise Trinity. Surrounding this enormous Isle are concentric levels of astronomical creations. The first of these universe levels is composed of the perfect pattern worlds of the Central Universe, Havona. This universe of perfection is in many ways similar to Plato's vision of the "perfect pattern" of Ultimate Reality and the conception of heaven in traditional Christianity.
Paradise and the Central Universe are encompassed by seven evolutionary universes with their countless astronomic galaxies and teeming inhabited planets. Each superuniverse is composed of local universes, and the local universes are made up of constellations, systems, and inhabited planets. The basic administrative unit of the seven superuniverses is the local universe. Our planet, Urantia, resides in a local universe whose Sovereign is Christ Michael.
Adam and Eve
The traditional Christian view of Adam and Eve as the first human beings on earth has been relegated by Biblical scholarship to the realm of folklore. Theologians now refer to the creation story as a religious myth-a narrative conveying important spiritual truth, but not actual history. The Biblical record itself reveals that a civilization existed before the advent of Adam and Eve. The Urantia Book presents a fascinating, story of the origin of the human race and the development of civilization which is broadly harmonious with current scientific views.
The authors describe the dynamics of evolution as a process that eventually exhausts its inherent natural potentials. At this juncture in human evolution on inhabited planets, a higher order.of material son and daughter, an Adam and Eve, is sent from the local universe system to upstep the human race. They are required to establish a large population of their progeny, the violet race, before any mixing with the native peoples is allowed. Because of the isolation of our planet, due to the Lucifer rebellion in our system in which our Planetary Prince participated, the tasks of Adam and Eve on our world was particularly difficult. The so called "fall" of Adam and Eve was the result of their well intentioned decision, secretly promoted. by our rebellious Planetary Prince, to start this genetic mixing prematurely.
Christology
While the expanded spiritual cosmology of The Urantia Book is breathtaking, its Christology is the most radical deviation from Christian theology. From a planetary point of view, the life and teachings of Jesus harmonize with and enhance traditional orthodox theology: Jesus was truly human and truly divine, and the mediator between God and humankind. But from a universe frame of reference, the view is quite different. The authors of The Urantia Book tell us that because of our limited view of universe cosmology, we have assumed that Jesus of Nazareth was the incarnation of the Second Person of the Trinity. This, they assure us, is an understandable misconception. The authentic historical picture, we are informed, is much more complex.
After the Trinity brought the Isle of Paradise and the Central Universe into being at, the dawn of eternity, they instituted a delegated creation plan for the finite, evolutionary creation centering in local universes. The Universal Father and the Eternal Son gave origin to Paradise Creator Sons of the order of Michael who are empowered and ordained as creators of the local universes and their worlds of time and space. Our Creator Son is known as Christ Michael and is both the creator and savior of all in our universe. (The prologue of John, Paul in Col. 1: 15-16, and the writer of Hebrews 1:2 speak of Christ as creator, which has always puzzled Christian theologians.) Each Creator Son is accompanied by a daughter of the Infinite Spirit, designated the Universe Mother Spirit whose spiritual presence is known as the Holy Spirit.
Each Creator Son is unique in nature and personality; each is the "only begotten Son" of their universe. A Michael Son is the local universe personification of the Universal Father and the Eternal Son in his universe. All who go to the Father in his universe proceed through his benevolent ministry. Each Creator Son must earn his sovereignty by incamating in the likeness of the various orders of created beings in his universe. Jesus of Nazareth was Christ Michael's seventh and final bestowal in which he achieved sovereignty in his universe and, in principle, terminated the Lucifer rebellion. ("I, when I'am lifted up from the earth, will draw all men to myself," (John 12:32) and "All authority in heaven and earth has been given to me," (Matt. 28:18) are gospel passages 'suggesting this sovereignty.) Following Christ's ascension his Spirit of Truth was bestowed on our planet.
Eschatology
The tradional Christian view of life after death has been simplistic, and in the view of many, naive-we go to heaven and are received by Jesus and made perfect. Here problems and suffering are nonexistent. This instant perfection does not make sense to many thinking people and Christian theologians have had very little to say about life after death
"The Urantia Book describes an eminently reasonable picture of life after death. Our spiritual growth continues just where we left off in our mortal existence. We are resurrected on the "mansion worlds" of our local system with a "morontia" body, which is part material and part spiritual, and gradually acquire a more spiritual existence. The entire spiritual universe is a great educational university of learning and achievement where we are prepared for future service. On our ascending journey, even as on Urantia, we meet with many trials and frustrations. But long before reaching Havona, these ascendant children of time have learned to feast upon uncertainty, to fatten upon disappointment, to enthuse over apparent defeat, to invigorate in the presence of difficulties, to exhibit indomitable courage in the face of immensity, and to exercise unconquerable faith when confronted with the challenge of the inexplicable. Long since, the battle cry of these pilgrims became: 'In liaison with God, nothing -- absolutely nothing -- is impossible'." (U. B. p. 291)
We proceed through the local universe, the superuniverse, the central universe, and graduate to the Isle of Paradise where we meet the Universal Father, and are conducted into the Corps of Finality in preparation for greater service in eternity. You humans have begun an endless unfolding of an almost infinite panorama, a limitless expanding of never-ending, ever-widening spheres of opportunity for exhilarating service, matchless adventure, sublime uncertainty, and boundless attainment. (U. B. p. 1194)
Reflections
This greatly simplified presentation of the major Urantia Book deviations from traditional Christian theology is neither adequate nor convincing of its quality; but it may help those unfamiliar with the book to focus their reading and thinking on areas most critical to the adoption of a new paradigm of spiritual reality.
Since The Urantia Book purports to be the Fifth Epochal Revelation authored by supermortal personalities, it is important to have a clear understanding of the philosophic criteria of truth necessary in evaluating such a claim. First of all, claim of authority is not a valid philosophical criterion of truth. Secondly, knowing the origin and/or authorship of the book may give some helpful insights, but is also not a reliable philosophical criterion. Whether supermortals or human beings wrote the book, it must be evaluated by its content, not by who may have written it.
The central objective in evaluating The Urantia Book is to assess the quality of its spiritual insight. This must be done by individuals using all their resources for evaluation developed and tested through experience. Is the spiritual quality and insights of the book inferior to, equal with, or superior to our traditional sources of spiritual truth? During this period of testing, a consensus will gradually evolve regarding its quality. If that opinion is negative, the book will fade into obscurity. If the consensus is positive, continued evaluation will eventually determine the level of its spiritual value. Is it just another useful resource, or does it have the quality of genuine revelation? My hypothesis is that if it has the spiritual quality of revelation, its influence will continue to grow.
My personal view, after thirty-five years of study and evaluation, is that the book is of superior quality in at least four categories:
1. Its comprehensive view of Deity and Reality, including the Paradise Trinity.
2. Its presentation of an enlarged spiritual cosmology which is commensurate with our gigantic material astronomical cosmology.
3. Its overview of a vast array of spiritual personalities that function in a hierarchical system of ability and power, which must exist if we are to make any sense of the spiritual cosmos.
4. And finally, its greatly expanded presentation of the life and teachings of Jesus, which is solidly rooted in the New Testament realities. Even if one does not think the expanded spiritual cosmology of The Urantia Book is reasonable, you will find the 700 page section on the Life and Teachings of Jesus, if only read as a historical novel, to be the most inspiring and spiritually uplifting account of Jesus' life and teachings in print.
By Dr. Meredith J. Sprunger 11/4/88; Revised 10/6/96
Civilization changes course when new views of reality shift the thinking of humanity into different channels of growth. We appear to be on the edge of one of these concept transformations. Our society may be on the verge of another revolution in the way we view our world and the universe. The modern era began around the middle of the 17th century when the old scholastic authority system began to break down under the impact of empirical science. Soon even the common person came to realize that we live in a world where things obey scientific laws. For hundreds of years the scientific-techniological frame of reference has shaped Western Civilization. We have made significant achievements in scientific development. But in the midst of our electronic wizardry, computers, and space travel something has gone awry; there is a great confusion of values and a wide-spread sense of meaninglessness.
The Search for Spiritual Authenticity
A hunger for spiritual authenticity is moving our society toward new religious frontiers. Institutional religion is groping for a new understanding of the various expressions of our historic faith. Evangelical Christianity is unfreezing the dogmatic rigidities of fundamentalism while at the same time attempting to rediscover the spiritual verities which gave stability and power to our forbearers. Mainline Christianity is discovering the limitations of rational thought and political activism and is searching for creative spiritual growth. Our secular society has largely rejected the outmoded dogmas and anti-intellectual emotionalism of conservative churches and the sterile scholasticism and ideological doctrinaire preoccupations of liberal churches. Many of these people are seeking living faith and spiritual substance in other channels. The Spirit of God is at work in these and many other influences preparing us for a new spiritual era.
A New Vision of Reality
Thousands of balanced and perceptive people with diverse religious backgrounds believe the key to bringing about this new spiritual era is found in the teachings of The Urantia Book. Just as our world two thousand years ago was prepared for the advent of Christ, today we are experiencing another "fullness of time" in which our society is being prepared for The Urantia Book -- God's latest epochal revelatory gift to humankind. This new vision of truth confirms and integrates the best of all former revelations and enhances the spiritual truths of the traditional religions of the world.
Interfacing with World Religions
Pioneers of the Fifth Epochal Revelation must learn to relate positively with the peoples of all the world's religions. Philosophers of religion have long observed that the religions of the world have more in common than they have in exclusive uniqueness. The Urantia Book is the most inclusive revelatory picture of religion to appear on earth. It is appreciative and constructive in its attitude toward all religion and religionists.
As we prepare ourselves to relate to the peoples of the world and the religious backgrounds, we should become thoroughly familiar with the tenets of their various faiths. It is also important to remember that within and among all religious groups there are common polarities; the educated intellectuals versus the unlearned masses, the prophets versus the priests, and the rigid conservatives versus the flexible liberals. In each religious group the educated, prophetic, and open minded are the first to recognize and accept new truth. When we look at the world religions as total entities, it appears that Christianity, Judaism, Buddhism, and Hinduism are best prepared to receive the teachings of The Urantia Book. Although Islam is one of the most defensive and reactionary religions, it accepts the prophets of other religions in its sacred scripture and its sufis are quite open to truth from outside sources.
Working in our Christian Culture
Although we should bring the good news of The Urantia Book to all of the world religions, Christianity is particularly prepared to receive its message. The Christian Church is the major evolutionary religion rooted in the teachings of Jesus. The authors of The Urantia Book express a special interest in upstepping the Christian Church. They refer to Christianity as the best of the religions of the twentieth century (2083), the best exponent of Jesus' lifework on earth (2085), one of the world's greatest powers for good (2085), the cocoon in which the kingdom now sleeps (1866), and, if enhanced by the Fifth Epochal Revelation, the greatest hope of the world (2086).
Establish Common Ground
There are basic approaches which we should keep in mind when relation to any religious group. We should always start by establishing common ground. All of the religions of the world have much in common with The Urantia Book. We need to emphasize the positive aspects of each religious faith and enhance those spiritual realities which people most need and desire. Be cautions and tactful in correcting errors when such negative communication cannot or should not be avoided. Highlight service and living faith rather than theology. Engage in fellowship dialogue with openness while avoiding unnecessary structure and rigidity. Stress spiritual truths and avoid economic, political, and moral involvement. Spiritual truths and principles are universal. The moral and social application of these principles is determined by many environmental and developmental factors.
Importance of Local Leaders
Outreach work is best conduced by indigenous people. Those who are members of a social religious group where interface is sought are the missionaries most likely to be effective. Work within the religious institutions of society when possible. Jesus taught within the synagogues of Judaism until he was barred from doing so. Paul was able in communicate meaningfully with the Jews of his day because he was a scholar of Judaism. Work at the point of psychological readiness and do not expect too much change in people. Allow the evolutionary process to determine their rate of growth.
Significance of Social Confrontation
Anyone familiar with the history of religious movements will appreciate the significance of social confrontation. A religious faith and philosophy does not become a force in a society until it enters a period of social challenge. No matter how loving and wise a new and advanced religious view of life may be, it does not achieve effective communication and viability in any community or nation until it experiences a time of social confrontation.
The Urantia Book is just beginning to enter this period. The evangelicals and fundamentalists are starting to write literature in which The Urantia Book is singled out as one of the modern heresies. Dr. Sadler used to say, "When the Catholic Church places The Urantia Book on its banned list, get ready to sell a lot of books." The Catholic Church recognized this reaction and discontinued its banned list. Social confrontation is basic to the testing of enlarged spiritual truth and accompanies the growth of all new religious movements.
Rather than fearing this time of evaluation and testing, we should anticipate and welcome it. The Urantia Book can stand the most rigorous examination! And there will be some serious challenges. It will not begin to serve the nation and the world until, in each local community, it enters this period of confrontation. This marks the beginning of its public service.
Laypeople are the Catalysts of growth
Historically religious professionals have been among the last to constructively recognize and respond to new revelation or major reform movements. For many reasons centering around personal security, institutional preservation, and professional training, ministers and priests will not read the entire Urantia Book or seriously examine it until enough lay persons in their churches or religious institutions are reading it. Although it is ethically important to introduce religious leaders to The Urantia Book early in our outreach ministry, we should realize that, in general, laypersons will be the first to recognize its quality. Laypersons have been the founders of virtually all of the major world religions. The majority of the great advances in spiritual growth on our planet have been spearheaded by those outside the power structure of religious institutions. Laypersons will also be the key facilitators and the dynamic force spreading the good news of The Urantia Book.
The Challenge of this Century
Pioneering ministry is never easy; it demands vision, courage, wisdom, and perseverance. Each of us has an unusual opportunity to shape the future of our world by introducing this new inspiriting revelation to our community and culture. Such a fortuitous opportunity comes to a generation only once in thousands of years. What a happy and challenging historical moment! We are standing on the threshold of one of the most promising and exciting eras of human history. I hope that each of us will respond to this challenge of spiritual destiny and, thereby, find fulfillment and joy in sharing the best "Good News" of this century!
One of the greatest needs of contemporary society is to be inspired by a fresh and enlarged spiritual vision which will stimulate humankind to new spiritual growth. Such advances in spiritual enlightenment in the past have been initiated by pioneering personalities or were inspired by the vision of prophetic books. It is my considered opinion, confirmed by more than twenty years of critical thought and experience, that we have in The Urantia Book such an epoch-making book. Like a mountain peak rising above the slumbering potentials of our contemporary scene, the book catches and reflects the light which signals the dawn of a new spiritual day. It seems destined to introduce unprecedented creative thought and action in the field of religion.
Such a claim surely will put a knowledgeable and responsible person on guard. Almost every generation produces a number of people who pose as bearers of a "new revelation." What is surprising about The Urantia Book is that it has almost nothing in common with radical or fanatical movements. It does not advocate a new religion. Its viewpoint builds upon the religious heritage of the past and present; yet, it is fresh, expansive, and profound.
The superior quality of the philosophical-religious insights of The Urantia Book is clear to anyone of discriminating mind who reads it. After a judicious and reflective reading of the book, one is impressed by the power of its own authenticity. It is a book, however, which cannot be adequately evaluated until one grasps its comprehensive universe cosmology -- its total religious picture. Just as students of the life of Jesus recognize the superlative quality of his character even though they may reject his divinity, so humankind will eventually recognize the unparalleled quality of the insights of The Urantia Book - even though they do not accept is as a new revelation.
Revelatory authenticity, however, is a secondary consideration. The basic challenge posed by this stimulating book is pragmatic. Does it have something creative and constructive to contribute to our modern religious- philosophic outlook? There is little question but that it can and will make a significant contribution to our religious thinking. Evaluated on the basis of spiritual insight, philosophic coherence, and reality- centeredness, it presents the finest world view of religion available in our day. It will profoundly impress those who are interested in progressive philosophical and religious thinking which has the potential of molding world destiny.
A Holistic Philosophical Orientation
The exceptional philosophical-religious qualities of The Urantia Book include an integrated and masterful concept of reality. The gap between monistic and pluralistic metaphysical concepts is bridged. Mechanistic and vitalistic interpretations of natural phenomena are integrated. Science and religion are seen as aspects of a larger unity. Concepts of deity ranging from that of a personal universal father to an impersonal absolute are so well unified that the holistic picture is harmonious.
Both Unitarian and Trinitarian views are enhanced. These and other philosophic-religious diversities are integrated in such a way as to augment the essential truths in each of these positions. A marvelously organized astronomical universe is projected which includes millions of inhabited planets in all stages of physical, mental, and spiritual evolution. The book contains what is probably the most realistic and inclusive material-mindal-spiritual cosmology in the entire field of philosophy and religion.
Moreover, The Urantia Book presents an eminently reasonable picture of the conditions and nature of immortality. Survival is seen as dependent on the spiritual reality status of the individual - the result of the free choice motivation and decisions of the person toward truth, beauty, and goodness (God) as he or she sincerely understands these values. Nevertheless, evil, sin, and judgment are stern and sober realities in the universe. The interrelationships of body, mind, soul, and spirit are treated with much insight and originality. The central challenge to modern humanity is to make a-Balanced effort to achieve God-consciousness. Growth toward perfection is presented as the fundamental motivation of life. This growth is evolutionary, culminating, and virtually endless.
The Urantia Book also presents a superior understanding of planetary history, dynamics, and destiny. Evolution is seen as the key modus operandi of our planet. It integrates the mechanisms of the physical universe with the purposes of mind and spirit "overcontrol." An excellent summary of the development of religion and the growth of civilization is given with admirable conciseness and insight. The book's penetrating analysis of religion, culture, and the family is of exceptional quality. Its basic philosophy of the various forms of energy is that matter is ultimately subject to mind and that mind is eventually controlled by spirit.
The last section of The Urantia Book contains an extended version of the life and teachings of Jesus which is unsurpassed in theistic philosophical reasonableness, spiritual insight, and personality appeal. This superb presentation of the life of Jesus brings life to the sketchy New Testament story and with it a new authenticity. It is basically acceptable to all religions, emphasizing the religion of Jesus which is unifying as opposed to the religion about Jesus which tends to be divisive.
A Resource Not an Imperative
Although the message of The Urantia Book is solidly rooted in the perennial philosophy and religious experience of the past, it does present an enlarged view of the universe and God. Religious institutions usually find expanded knowledge and insight difficult to assimilate. Light can blind as well as guide. Truth which is presented prematurely brings frustration and rejection. The Urantia Book, therefore, may be disturbing to some people even though it is supportive and positive toward all people and all human efforts in the search for truth and spiritual understanding.
People are receptive to progressive spiritual values long before they are prepared to understand the origin and implications of these truths. Religious leaders, therefore, might best stimulate spiritual growth by translating the insights they discover in The Urantia Book into the idiom and reference frame of the people they serve. Even though The Urantia Book is among the most significant sources of spiritual guidance available to contemporary humankind, it is not an end in itself; nor is it a necessary means to spiritual enlightenment. Its potentials for individual and social growth, however, are so great it should be highly recommended to all who are interested in the creative possibilities of a spiritual renaissance in our society. Its message is balanced and profound. Its approach is open and benign. There are no threats or coercions to "believe." It seeks to work in and through the evolutionary process and within the social institutions of our world. During the years since its publication, this book, without advertisement or sales promotion, is being discovered by steadily increasing numbers of people. The overwhelming consensus among those who have discovered The Urantia Book is that it is destined for universal recognition on our planet.
The Fellowship
The Fellowship, founded in 1955 and originally named Urantia Brotherhood, is a fellowship of people from all walks of life and diverse philosophic-religious backgrounds who recognize the high quality of the teachings of The Urantia Book. These teachings are being primarily disseminated in a quiet, person-to-person manner. Many study groups are forming at the grass roots preparing the world for the time when the majority of men and women are ready for the enlarged spiritual vision of the Urantia Book.
The organizational building blocks of The Fellowship are Fellowship Societies, which emerge from stable and mature study groups and function with great autonomy. These Societies, when formally chartered by The Fellowship, elect delegates, who in turn elect 36 members to the General Council, the highest governing body of The Fellowship.
The overriding concern of The Fellowship is the spiritual regeneration and evolutionary advancement of humankind. Membership in other organizations, fraternal orders, churches, or religious groups is entirely compatible with membership in The Fellowship. During the early decades of its existence, The Fellowship has dedicated itself only to a spiritual and philosophic ministry. We believe this will always characterize The Fellowship's relationship to society.
The kingdom of God is an invisible and spiritual fellowship which is destined to become a living organism transcending social institutions. Contemporary religious institutions can and will serve as an adequate source of religious ministration for our society.
The Fellowship, therefore, seeks to avoid being seen as, or to function as, a "church," and eschews implications that it is promoting a "new religion." It strives, rather, to support, encourage, and strengthen all religious institutions toward the fulfillment of their unique potentials in ministering to the spiritual needs of humankind. The Fellowship's singular aspiration is to act as a leavening influence in the great and many-faceted religious heritage of our world. The Fellowship believes that the greatest contribution it can make to all individuals and institutions is to maintain a leavening ministry rooted in the spiritually inspiring teachings of The Urantia Book. Translating these teachings into specific social-institutional responsibilities remains the task of each of us as individuals and the institutions of our society.
1. God is experiencable in human existence. All of us can experience God because we are all children of the Heavenly Father.
2. We will receive eternal life if we have faith and trust in God.
3. Love is the most powerful force in the universe. We are asked to love one another, as Jesus loves us.
4. The ministry of the Spirit is without measure and is efficacious. It is limited only by our receptive capacities.
5. We live in an orderly, intelligent, and progressive universe.
6. Human life has a divine purpose. There is meaning in our planetary history, values in our present situation, and hope for future generations.
7. The most important knowledge in the world is knowing the religious life of Jesus. The most important spiritual practice is living the religion of Jesus.
SEVEN URANTIA BOOK BREAKTHROUGH IDEAS
1. The material and spiritual cosmology of the universe is much greater and more purposefully organized than most scholars have envisioned. The number and diversity of spirit personalities and intelligent beings transcends our most imaginative speculation.
2. The finite universe in inhabited, and is a delegated creation composed of local universes which were brought into being by "Only Begotten" Creator Sons of the Universal Father. These Sons rule over their creations and all mortals who proceed to the Father are assisted in their pilgrimage by the benevolent ministry of these Sons. In this context the role of Jesus for our planet takes on additional significance and importance.
3. The universe is growth oriented and friendly. We must suffer the consequences for our misdeeds, but a literal "Hell" is a humanistic illusion.
4. Personal realities are dynamically interrelated; our mind bridges the dichotomy between matter and spirit; the Indwelling Spirit of God is our authentic self and has an ideal plan for our development; our soul is a divine-human creation which evolves as we make decisions harmonious with truth, beauty, and goodness; personality is a unique bestowal of the Universal Father which never changes and has unlimited potential to organize and integrate all present and future capacities and experiences.
5. The pathway to salvation and Paradise is evolutionary in nature. After death we take up our spiritual growth just where we left off I this life. We partiipate in our own growth toward perfection. The universe is a gigantic university, training mortals for a great and glorious future.
6. The idea that a sense of guilt, repentance, and self-examination are necessary for spiritual growth is replaced by the priorities of faith; self-forgetfulness; service; and self-mastery.
7. Religion is personal experience with God. Religious institutions are second order social creations. Truth is dynamic and cannot be imprisoned in creeds or dogmas; it is a spiritual reality which is living and growing.
Xerpi
