See the general introduction to these questions at the beginning of the questions for Part I.
A Divine Counselor says that “the most enlightening and spiritually edifying of all revelations of the divine nature is to be found in the comprehension of the religious life of Jesus of Nazareth, both before and after his attainment of full consciousness of divinity” (33.2). How does your comprehension of Jesus’ religious life reveal the divine nature to you? Suppose we want to focus on “the religious life of Jesus.” What aspects are we going to emphasize, and what sense are we going to make of the material thus assigned to the background?
Sometimes the guidance we need in a particular situation is given by seeing how Jesus responded to a similar situation. Do your best to identify situations and responses as you read—and attempt to generalize, to discern the lessons.
1. Note the many statements of the purpose of Jesus’ bestowal. Review them as you have time to do so. (596.3; 1308.4; 1324.1; 1331.4; 1417.5; 1510.1; 1512L; 1541.1; 1558.7; 1597.2; 1663.5; 1675c; 1683.1; 1710.4; 1711.5; 1712.2; 1749.1; 1750.3; 1850L; 1904.1; 1964.3; 1965a). How is Jesus’ mission like that of Melchizedek?
2. Can Jesus’ sole concern—unbroken communion with the Father (1326.1)--be ours as well?
3. Why did Jesus need to avoid “all entanglements with the economic structure and the political commitments of [his] day”? (1329.5)? Why may similar warnings be given to those who would be religious teachers today?
4. Why is the counsel against forming an organized cult given (1330.1)? Are there implications for the fifth epochal revelation as well?
1. Why was this particular time and place selected for Jesus’ bestowal (1332.2)?
2. Explain the idea that one must first know God in order to find him (1336.2). Isn’t it the other way around?
3. What is the nest of issues about sorrow, death, and sin called “the human problem” (1337.last)?
4. Who have been the seven outstanding human teachers (1339.0)?
5. For what purposes is it helpful for readers of The Urantia Book to know the New Testament?
6. What is the significance of the author’s remark of having in many ways “served more as a collector and editor” of human writings than as “an original narrator” (1343L)?
1. Consider this paper as a case study in information management. The management of an epochal revelation is, to a significant degree, an exercise in managing information. Who tells what to whom, and with what restrictions? What were the motives of the superhuman and human communicators? What were the results of the way they managed information? Note the full cast of characters: Gabriel, the messenger to Joseph, Elizabeth, Zacharias, Mary, Joseph, Simeon, Anna, the strange religious teacher (1317), the Chaldean priests, the believer in Herod’s court.
2. What does it mean that Joshua will “inaugurate the kingdom of heaven on earth” (1346.5) in the light of some of the definitions of the kingdom and the spiritual achievements of some humans of earlier ages?
3. What is the import of the fact that it was already clear that Jesus’s own people “will hardly receive him” (1347.3)?
The series of papers beginning with this one and culminating with Paper 129, The Later Adult Life of Jesus, show a pattern of growth to full human maturity. The experiential study of these papers enables us to grow up with Jesus. Each paper in this series tells us and shows us what Jesus was accomplishing; and we can choose to undertake a project to strengthen ourselves in any area in which we recognize the need. Thus we may "develop a strong and unified personality along the perfected lines of the Jesus personality" (100:7.1/1001.5). In this paper we see vigor and balance as all Jesus' basic capacities of mind begin to function under the ministry of the adjutant mind-spirits (36:5/402).
1. The introduction to Paper 123 tells something of Jesus' infancy, and here we begin to observe Jesus' socialization. Consider: the fifth adjutant mind-spirit supports the animal-origin aspects of socialization (gregarious and cooperative) and also the fully human dimension of harmonious socialization indicated by calling this adjutant "the spirit of counsel." We may wish to undertake a project, small or large, to increase the quantity and enhance the quality of our socialization (or assist others to do so).
2. In the first section of the paper we see Jesus beginning to activate his desire to know under the guidance of the spirit of knowledge ("the curiosity-mother of adventure and discovery). He observes his father and baby brother and listens to the conversation of the travelers. He becomes a "continuous question mark." His interests are not narrowly focused but span the spectrum from physics to practical skills to sociology and religion. Identifying with this aspect of Jesus' development leads us to get in touch with the very nature of experience: "What is human experience? It is simply any interplay between an active and questioning self and any other active and external reality. The mass of experience is determined by depth of concept plus totality of recognition of the reality of the external. The motion of experience equals the force of expectant imagination plus the keenness of the sensory discovery of the external qualities of contacted reality." (102:4.2/1123.2)
Jesus' study of how people earned a living is an example that shows the fullness of his inquiry, which began observation and asking questions, and continued into actually acquiring the experience of doing what others did--truly a path to comprehension.
This phase of Jesus' early childhood invites us to walk with him as we open wide our spirit of fresh inquiry and openness to new knowledge.
3. Section 2 introduces us to the time of the first combined functioning in Jesus of the spirit of worship and wisdom: he makes his first "personal and wholehearted moral decision" (123:2.1/1357.5; 123:3.9.1360.4). In your experience, what is difference between (1) a moral decision that is intellectually correct, puts you on the correct course of action, but not much more, and (2) a moral decision that has the personal and wholehearted quality that enables the Thought Adjuster to counterpart something of survival value in the soul? Could you benefit from undertaking a project to upgrade the quality of your moral decisions?
4. Section 3 introduces us to Jesus’ habit of having a little talk “with my Father in heaven” (123:3.6/1360.1) What kind of relationship is presupposed by this practice? How is the back-and-forth of talking with God different from the monologue of simply talking to God? (Compare: "Man attains divine union by progressive reciprocal spiritual communion, by personality intercourse with the personal God, by increasingly attaining the divine nature through wholehearted and intelligent conformity to the divine will"; and recall the importance of listening after asking (1:7.2/31.2; 146:2.17/1641.1).
5. Section 4 introduces us to a quality of Jesus' strong personality: he is "aggressive." That term today often has negative connotations. What positive connotations does the term have here? (Compare this description of the Salem missionaries, "ever preaching Machiventa’s gospel of man’s faith and trust in the one universal God as the only price of obtaining divine favor. Urantia has never had more enthusiastic and aggressive missionaries of any religion than these noble men and women who carried the teachings of Melchizedek over the entire Eastern Hemisphere." (94:0.1/1027.1)
Section 4 also introduces us to Jesus' play life, his capacity for humor, and his cheerful and lighthearted attitude. Take away these qualities of joy and what becomes of socializing, scientific curiosity, morality, religion, and aggressiveness? How do all these activities and characteristics rely on an integrating connection with a joyful response to beauty on all levels? (Recall the discussion of reversion in 48:4/547-50.) How is scientific striving affected by a "reverent and sympathetic contact with nature" (123:5.14/1364.2)?
Note also how the balance of play and humor, joy and beauty, keep us from getting overwhelmed by our awareness of growth needs and from trying to juggle too many growth projects at once.
6. Section 5 introduces us to Jesus the student. Study is a major dimension of our universe ascent. For example on Jerusem "the activities . . . are of three distinct varieties: work, progress, and play. Stated otherwise, they are: service, study, and relaxation. The composite activities consist of social intercourse, group entertainment, and divine worship. There is great educational value in mingling with diverse groups of personalities, orders very different from one’s own fellows. (46:5.29/526.4)
Jesus studied diligently even into his later adult life, when, for a year, he spent five evenings a week at intense study (129:1.9/1420.6).
In his early childhood, Jesus experienced multiple phases of education: "moral training and spiritual culture chiefly in the home, much of his intellectual and theological education from the chazan" (along with rigorous memorization of major portions of the Scriptures in the synagogue school). "But his real education--that equipment of mind and heart for the actual test of grappling with the difficult problems of life--he obtained by mingling with his fellow men. It was this close association with his fellow men, young and old, Jew and gentile, that afforded him the opportunity to know the human race. Jesus was highly education in that he thoroughly understood men and devotedly loved them.” (123:5.8/1363.1)
From memorizing to mingling, what phases of Jesus' education could help you now?
7. The last paragraph in the last section of the Paper (123:6.9/1365.4) introduces us to Jesus' decision-making process in dealing with a difficult question. Jesus listened attentively, talked with family and friends, and then with the Father in heaven. His decision came with a main reason, which clarified the issue for all concerned. Notice the thoroughness of Jesus' decision-making process, and see how it anticipates the conditions of effective prayer (91:9/1002). Are there lessons for your decision-making here? Your prayer process?
1. In describing the incident of Jesus' drawing a charcoal picture of his teacher, the authors describe him as aggressive and his actions as fearless and courageous. As you nourish yourself on the life of Jesus, what do you find that helps you develop your courage? How can we interpret the positive connotations of the word aggressive here (or in 94:0.1/1027.1)? Why would the Thought Adjusters be described as valiant (111:7.2/1223.4)? Study the adjutant mind-spirit of courage (36:5.8/402.5). Virtues are excellent responses to certain types of situation; courage has its deficiency and its excess, when courage is specifically what the situation calls for. Note that Paper 139 describes apostles as being courageous in one type of situation but not in another.
2. What are the physical, intellectual, and religious acquirements of manhood—and womanhood (1368.2)? Note that among the boys that Jesus led, he succeeded in introducing many new games and various improved methods of physical recreation. Jesus admired the games and contests he observed in the Scythopolis amphitheater (124:3.7/1370.5). During his public career, he made arrangement for 2-3 hours per day of What are the best games and methods of physical recreation that you know--and practice (smile)? "Simon Zelotes was given charge of recreation and play. He managed the Wednesday [the rest day] programs and also sought to provide for a few hours of relaxation and diversion each day." (138:10.9/1547.0; 139:11.2). Do we need to adjust our relaxation, diversion, and play to have a more balanced daily and weekly schedule--and a finer quality of these activities?
3. Study Jesus’ three-year process of reconciling the tension between his own highest sense of duty and the duty to obey his parents (1372.6-1373.0). Jesus refused to give up on either duty. And out of four virtues—loyalty, tolerance, friendship, and love—he formed a concept of group solidarity. In this light of this story: what is a concept? How does it differ from an idea? What ingredients go into a concept? What does it take to form a concept? How does the concept Jesus formed apply to tensions you face? Later in life, he deliberately synthesized concepts of God and the Father's will (196:0.2/2087.2 and 196:0.8/2088.3).
4. What is the place in this narrative of the beauties of nature as highlighted, e.g., at 1374.5?
5. What do you think is the import of why Jesus was named after Joshua (1375.1)? What does the text offer no comment on the matter?
6. Note Jesus’ “affectionate pity for the spiritually blind and morally ignorant multitudes” (1376.1). Beholding such multitudes, what would a natural reaction be? Try to let the spirit upstep your feelings toward such people (realizing the differences between Jesus’ situation and our own, now that the Spirit of Truth has been poured out on everyone). To what extent does Jesus already here manifest the divine mercy portrayed at the end of his life (188:5.2/2018.1)?
7. Note the structural marker at the end of the paper (1376.4) about the stage of Jesus’ life now completed.
1. This paper could have a subtitle: Shock and Response. After the thrill of the journey to Jerusalem, the shock of the temple led to anguish, prayer, and questioning. This paper could also be read as a study in questioning. Remember how questioning is inherent and essential in creature life (102:4.2/1123.2). Recall the freshness of Jesus' questioning between the ages of 5 and 10. Remember that early in life Jesus began his study of the different types of work that people do. He observed. He asked questions. And he participated. He cared that much to understand. Nevertheless, he normally did not plunge into getting to know a person without preliminary socializing. He once said to Gonod that if Ganid were to acquire four professions, he would understand four notes of the human melody (132:6.3/1465.7). In getting to know someone, why is it so important to know about a person's work? And finally, think of Jesus way of asking questions with people to whom he ministered (132:4.2/1460.6). When you are getting to know someone, what factors promote openness and trust? Have you learned to draw people out by asking them questions and also at the same time discreetly bring some teaching? What questions have you found helpful? Do you ever watch a person and wait for a time until question arises that you might use to begin a conversation?
2. Returning to paper 125, what tensions about religion arise for Jesus in the temple? What provides the occasion for questioning?
3. What observations do you make about the five questions (125:5/1382)?
4. Can you imagine Jesus displaying "an appealing combination of sagacity and humor" as he proclaimed everlasting truth and revealed the eternal God? We can imagine these questions being asked by a person with an unbeautiful attitude. If you were going to act in a brief drama presenting this scene, and if you were playing the role of Jesus, you would intuit Jesus' attitude, which he achieved through his days and nights of meditation and prayer. May meditation and prayer be forms of questioning, modes of inquiry? As we prepare ourselves to speak with persons whose ideas and practices differ sharply from our own, what meditation and prayer will help us acquire the humanly divine attitude? If we being, we may have some experience to report.
5. What difference does it make to ask a question rather than simply to make a statement? How does it affect the hearer differently? What quality of relation to the other person is activated when Jesus asks a question? How do Jesus' questions prepare the statements that follow?
6. Write down a list of questions that you could imagine being ready to ask in certain situations in which you can imagine yourself.
7. Explore the ethical principles behind Jesus’ way of making adjustment when different kinds of duties came into potential conflict.
1. Although the next paper is titled "The Adolescent Years," the last paragraph of paper 124 and the first paragraph of this paper includes these two crucial years as the early phase of his adolescence (defined as the transition between childhood to young manhood. Notice that (to some extent, not completely: 1386.1) the term “adolescent” [Latin, “becoming adult”] is reserved for after the time of “dangerous and difficult” transition from childhood and “the consciousness of approaching manhood with its increased responsibilities and opportunities for the acquirement of advanced experience in the development of a noble character” (1394.1). How do the authors’ statements about typical stages of development give perspective on what teens go through today?
2. What were Jesus' attitudes to politically appointed priests, hypocritical Pharisees and dishonest theologians, and religious leaders who were not sincere (126:0.3/1386.3; 159:3.9/1765.5; 195:10.20/2086.6)? What would you select that is seriously wrong in the realm of religion that you have a tendency to be "nice" and tolerate? Think of what it would be, like Jesus, to bide your time, not burst out prematurely, but find some timely, measured, and constructive expression, expressing righteous indignation free of anger (and remember the Jesus' grievance procedure [159:1/1763]).
3. What was Jesus’ test for “every institution of society and every usage of religion” (1388.last)? Think of some institution or religious practice today and how it might adapt to measure up better to this test? Do you feel led to do anything to assist in this evolution?
4. Consider Jesus’ thoroughness in thinking through the forest of problems associated with his project—his lifework (126:3/1390-91). Notice Jesus' intricate care in identifying questions and potential problems and the systematic way in which he sequenced and grouped these questions. What problems do you face in designing your project of service on the basis of your study of The Urantia Book? What questions are you prepared to wrestle with as you think them through painstakingly?
5. Note that—even after the visitation of the celestial messenger calling him to begin his mission (124:6.15/1376.2)--Jesus did not go through an agonizing search for the will of God when his father Joseph died. He “rightly reasoned” that his duty was to remain at home (126:3.5/1389.8). Can you think of a problem that is widely debated that can be solved by sturdy moral reason?
6. Jesus was learning not to speak of all his thoughts, not to present all his ideas to the world, not even to his own mother. From this year on, Jesus’ disclosures about what was going on in his mind steadily diminished; that is, he talked less about those things which an average person could not grasp, and which would lead to his being regarded as peculiar or different from ordinary folks. To all appearances he became commonplace and conventional, though he did long for someone who could understand his problems. (126:3.14/1391.4) Why was it wise for Jesus to allow himself to appear ordinary? Any implications for us?
7. Imagine that you were invited to read some selections, as Jesus did, as part of a religious service (126:4/1391#4). Consider making a list of scriptural quotations that express your main mission. (Jesus used Isaiah 61.1-3, Amos 5.14-15, Isaiah 1.16-17, Micah 6.6-8, and a collage from second Isaiah: 40.18, 40.22; 40.26, 40.29, 41.10, and 43.10-11.) What were the qualities of Jesus' attitude? What qualities of attitude would you aim to express if you were to speak in public? Practice expressing these qualities, and find an opportunity if you can.
8. Does Jesus resolute dealing with financial problems inspire you when you need to compromise by postponing idealistic goals in order to confront immediate needs? What other teachings can you find in the following paragraphs? (126:5.4/1393.1;126:5.10/1393.7; 127:6.12/1405.4)
9. What is the value of work for Jesus at this stage of his life? (126:5.9/1393.6; 69:2.5/773.6; 46:5.29/526.4) During the coming week, work with Jesus' cosmic perspective and attitude and report your experience.
0. Notice the definition of the term "adolescent": etymologically speaking, it means "becoming an adult" or "growing into adulthood," and here it implies that the young person on the whole intends to achieve that goal. We often use the term "adolescent" to refer to persons whose behavior is characteristic of the preceding crucial years (a stage that may last for decades).
1. How can the story of Jesus' adolescence be presented so that others can see Jesus as an understanding refuge for distressed and perplexed adolescents today?
2. Study paragraphs 2 and 3 in section 1 to see Jesus' strong and well-balanced personality emerging (compare 100:7/1101-03). What strikes you as you read these paragraphs?
3. Although the Father's will for his eventual career was not fully clear, Jesus made key decisions to be trustworthy in protecting his emerging mission. Why did Jesus stay out of political debates, as we see in section 2? You may wish to consider a balanced perspective on Jesus teaching in politics and religion. Compare and contrast the fourth and fifth epochal revelations on this topic.
4. In section three, what do you observe about Jesus' way of being a brother to James?
5. Practice selecting and arranging scripture passages (and think not only of The Urantia Book) so that they teach a lesson without your having to say anything further (127:3.8/1399.7).
6. A major principle in the philosophy of living principle is disclosed at 127:3.15/1400.7. Without taking overmuch time for research, list the powers of mind, soul, and body. (Is there any helpful significance in this particular sequence of powers?) Include also powers that you have particularly developed thanks to your gifts and achievements. What is the value of holistically mobilizing them on a task? How are they differently mobilized for different types of task? What happens when you try that full mobilization? Why is patience important alongside focus? Do you begin to "see him who is invisible"?
7. What were Jesus’ parenting techniques (section 4)? What opportunity can you find to express parental love in a similar way?
8. Jesus was "most methodical and systematic in everything he did," while retaining flexibility (127.4.3/1401.3). What happens when you apply these qualities to some activity which you ordinarily pursue in a less organized way?
9. What are the features of one of Jesus' "periodic outbreaks of rebellion against tradition" in Bethany (127:6.6-7/1404.5-6)?
10. Why did Jesus reject Rebecca's proposal of marriage (127:5.5/1403.3)?
11. Etymologically speaking, adolescence means "becoming an adult." Study Jesus' achievements listed on 127:6.12/1405.4. Recall illustrations from Jesus' life. And recall--or cultivate--illustrations from your life.
12. List the areas of knowledge you already have. Classify your knowledge. How can you organize it for service (1405.6)?
13. Jesus "is becoming expert in the divine art of revealing his Paradise Father to all ages and stages of mortal creatures" (127:6.15/1405.7). Great teaching takes into account both variables, since stages may not correlate with ages. Think of people you know at different ages and stages and how you can reveal the Father appropriately to each of them. What happens when you think that way? How does Jesus' practice in this regard illustrate the wisdom of the universe policy of adjusting teaching to others' capacity of receptivity (52:2.3/591.3)?
1. How did Jesus withdraw from family responsibilities? He is clear about sequence--what has to be in place before something else can properly occur. He includes a serious, formal component in a number of transitions. Why did he do this? Consider the examples: installing James—and then Joseph two years later—as acting head of the family (128:2.4/1410.3)(128:6-7/1410.5-6); arranging for Miriam's marriage with Jacob (128:5.8/1414.6); abdicating as head of "Joseph's house," installing James as head and giving James title to the repair shop in exchange for James's assuming henceforth full financial responsibility for the the family (128:7.14/1418.5).
2. We also see Jesus' touching spontaneity, as he responded to the children who interrupted his work (128:6.9-11). What do we learn about spontaneity and formality from their combination in Jesus' life?
3. By what methods did Jesus help win Jude to family responsibility (sections 6-7)?
4. What were the elements of Jesus’ technique of conversation with Stephen (1411.5)? Was he eager and hasty? Did he reveal any great epochal fact?
5. We are giving repeated emphasis on Jesus' humanity, his dual nature, and the two primary purposes of his bestowal. In what way can you identify with Jesus in his (variously stated) supreme purpose in life? (120:4.2-4;1331.5; 128:0.2-5/ 1407.2-5; 128:1/1407-09; 128:7.6/1417.5)? Jesus emptied himself--left his glory behind (128:1.4/1408.1). Is there any sense in which we can follow Jesus in his emptying? (126:3.14/1391.4)
6. Discuss the ethical issues behind Jesus’ “white lies” regarding (a) his reasons for not returning home at night (1410.4) and (b) his “detaching” the episodes of his life (1413.2-4).
7. Notice the phrase “evolutionary revelation” (1408.5; cf. “revelational evolution 2094.14). Normally we think of these terms as involving separate categories. What does it imply to combine them?
8. It was evident to some farseeing and forward-looking people that “any uprising of the Palestinian Jews would be equivalent to national suicide” (1414.1). In this light, was Jesus’ refusal to get involved in political issues an act of political responsibility?
9. What does the term “spirit” mean at 1415.2?
10. Note the stage marker at the end of the paper: before beginning his public ministry, his adult life has two phases—one phase at home, and one “home-detached” phase (1418.6).
1. Why are we given so many details about financial management?
2. What are the advantages of broad and balanced socialization (1420.7; 1424.3)?
3. Note that during his time building boats at Capernaum Jesus spent five nights a week at “intense study" (129:1.0/1420.6). What study—in addition to The Urantia Book—would help you with your project?
4. Jesus met and loved all manner of men, rich and poor, high and low, black and white, educated and uneducated, cultured and uncultured, animalistic and spiritual, religious and irreligious, moral and immoral." (129:3.8/1424.3) What sorts of folks do we need to meet and love?
5. Without falling into feeling bad about the growth still ahead of you, reflect: What progress in mastery of the mind have you made and what increasingly effective methods of communication with the Thought Adjuster have you discovered (1425.3; 2089)?
6. “There was something special and inspiring” associated with [Jesus’ life] for every world in Nebadon (1424.1). Does it seem, then, that a study of Jesus’ life introduces us to these worlds? Imagine starting a conversation: What about Jesus’ life was especially addressed to your native world?
7. Notice the stage marker at the end of the paper. Jesus has completed the essentials of the mortal life. How does paragraph 129:4.7/1425.6 clarify what it means that Jesus is "the way"? If we live our lives by the same means, how can we live the rest of our life so as to make something approaching the progress that Jesus would make if he were engaged in the sorts of challenges that we face?
1. Give examples of how Jesus developed friendships that led to spiritual teaching that had significant repercussions. Tell these stories. Can we not do likewise?
2. What does Jesus here call “the supreme experience of living” (1431.1)?
3. How can we make friends (1439.1)?
4. How does Jesus mobilize the faith of Fortune (1437-38)?
5. How does Jesus help Ezra to know God (1440.3)?
6. Outline the teaching in the Discourse on Reality.
7. What teachings are given in this paper about evil?
8. What happens if we run away from duty (1428)?
9. What might we consider if we find ourselves being dominated by a person who does not practice the ways of truth (1430)?
10. Why is Jesus in no hurry to become a public teacher (1436.5)?
11. What about Christian preaching made Christianity attractive to those Jesus had taught?
1. What are the values of such a collection of scriptures?
2. What do you find most illuminating in each?
3. Consider making a collection of gems from each tradition you read.
4. Study Ganid’s summary. Did anyone during Jesus’ life gain a better grasp of his teaching?
1. Where are we to seek the standard of true values (1465#1)? What other candidates for standards exist? Why are they inadequate? What are the problems of asserting a divine standard?
2. How did Jesus instruct the religious teachers in Rome (1456.0)? What truths do you find in religious teachers today? How can you “embellish and illuminate” it?
3. What advice is given for scientists and religionists today (1457.3)?
4. What are the different levels of discrimination between good and evil (1457#2)? Why does Jesus discuss the perspectives of the universe ascent? In what situations is it appropriate for us to do so today?
5. What concept of truth does Jesus present (1459)? How does it compare with the corresponding part of the Discourse on Reality (1435.3; cf. 2094.2)? What are the associated teachings on faith?
6. What were Jesus’ techniques of personal ministry (1460#4)? Study these as carefully as you can. How did he relate to overburdened, anxious, and dejected mortals? How did he help them?
7. Think of people whom you meet regularly and what you could imagine saying to them comparable to Jesus’ remarks on 1461 and 1474#4.
8. What is the distinction between “personal ministry” (section 4) and “social ministry” (1465#6)? Why did Jesus engage in both?
9. What does Jesus say about those not hungry for truth (1466.2)?
10. What is Jesus’ analysis of Buddhism (1466-67)?
11. How could someone so full of truth be so broadminded, fair, and tolerant, free of feelings of resentment and reactions of antagonism (1467.4)?
12. What does your enlightened and reflective imagination of spiritual teaching and leading wholeheartedly and unselfishly want to do and be (1467L)?
1. What is Jesus’ policy of non-resistance to attack (1469)? What is the all-powerful truth of the friendly universe that he insists on believing (1470.0)? How can you make sense of this truth, given appearances to the contrary (1946#3)?
2. What is the pattern for the partnership between human parents that Jesus reveals (1471.2)?
3. How does Jesus explain the conditions of the Corinthian prostitutes (1472.6)?
4. How may we elevate the drudgery of service to a fine art (1475.2)? In what sense is serving others serving God?
5. Imagine things you might say to those you encounter in daily life, things comparable to what Jesus said in his personal work in Corinth.
6. How easy and successful are our human attempts at talking with the Thought Adjuster (1475.4)?
7. How does Jesus reveal the cosmic truth of eternal life (1474-75)?
8. What are Jesus’ key teachings on science(1476#5)? What is the secret of a unified philosophy (1477.3)?
9. Can you recognize your soul, as distinct from your mind, on the basis of what Jesus teaches in 1478#6)?
10. What factors unify the mind (1479#7)?
11. What is the value of the Hebrew proverb at 1481.1—“Whatsoever your hand find to do, do that with all your might” (1495.4)?
12. Note the stage marker: “the mission of Joshua the teacher” ends. What does this phrase mean here, given the fact that Jesus continued to teach?
1. What aspects of his bestowal does Jesus come finally to approve after his Mediterranean Trip? Note that he then approved of “the program of openly manifesting his true nature . . . [in] his native Palestine” (1483.2; 1749L).
2. What work of Jesus’ Thought Adjuster is reported during these transition years (1484.4; 1492.6; 1493.3-41494.4; 1495.4)?
3. Describe Cymboyton’s school (1485). Why are we given so much data about it?
4. What teaching does Jesus give at Urmia about how different religions should relate to each other?
5. Why does our planet face continuing risk of world war?
6. How did Jesus terminate the Lucifer rebellion? What insights could you convey working simply with Matthew 4 or Luke 4?
7. Why did Jesus not begin his public work immediately?
8. Note that Jesus only now completes the traversal of the psychic circles (1492.6; 1493.3; 1209#6). How does that fit with the earlier telling of the completion of later adult life of Jesus?
9. Consider: “In any universe contest between actual levels of reality, the personality of the higher level will ultimately triumph over the personality of the lower level” (37.3) What does that imply about the power of Jesus’ faith in his encounter with Satan and Caligastia (1492#8)?
10. What is the spiritual watchman’s vigil (1495.2)?
11. What was Jesus’ craftsmanship (1495.4)?
12. What is the meaning and value of consecration (1492.6; 1512.2; 1583#9)?
1. What were the major similarities and differences between John and Jesus? (Cf. 1509.1)
2. What various concepts of the kingdom of heaven and the Messiah were current? (Cf. 1509#1)
3. Ask information (epochal revelation) management questions again here: who says what to whom with what restrictions and with what result? Note especially the voice of the Personalized Adjuster and the accounts of the voice, John’s utterances about Jesus, and Jesus’ last message to John.
4. How did John utter a prophecy (1507.1-2)?
5. How did Jesus reassure John (1507L)?
1. Why did Jesus submit to John’s baptism?
What degree of self-mastery is required for a person to make life-long commitments?
2. Can mortals look forward to the same thing being said of us when we fuse that was said at Jesus’ baptism (1511.2; 538.2)? How is
3. What are the common themes running through these great decisions?
4. What decisions do you confront that are somehow parallel to those of Jesus?
5. Do you experience better results in your decisions when you withdraw to commune (1515.4)?
6. How would reviewing highlights of planetary history aid in decision making (1514.6)?
7. What techniques of compromise, diplomacy, influence, and worldly wisdom might a religious leader possibly deploy (1520.5)?
8. What are some of the “natural, difficulty, ordinary, and trying” methods of carrying the gospel for us today (1521.2)? What alternatives do we have to such methods?
9. Does premature sharing of, and publicity for, The Urantia Book exemplify the use of power analogous to what Jesus decided against?
10. Why did Jesus think through the revolutionary alternative to the Father’s wisdom (1522.1)?
11. Why did Jesus formally begin his public career and only afterwards go apart to formulate his major policies? What aspects of his work had he already decided on?
1. What advice about anxiety does Jesus give at 1525.3)?
2. Observe Jesus’ willingness to draw apart—three times—during the wedding at Cana (1528#4), in order to commune with the Father. How could he have the social courage to behave in such a way?
3. What compromise does Jesus make about the Messiah concept and why (1532.1)?
2. Why did Jesus and the six apostles tarry (1533-34)?
3. Why were Jesus and the apostles not going to align with any particular religious group (1534.4; 1535.4)? What are the advantages and costs of such a policy? Should we infer that no Urantia Book reader should join a religious organization?
4. Note that Jesus and the six “spent two evenings each week . . . in the study of the Hebrew scriptures” (1535.6). What scriptural study would we do today if we aspired to a similar training?
5. What happens if you overteach (1535.6)?
5. Restate the several leading themes in Sermon on the Kingdom (1536-37). What does it take to become a son of God (1537.3)?
6. Can we grasp why the Father loves us with an infinite love (1537.4)? What happens simply by believing it?
1. Why should experience in personal ministry precede public preaching (1538.3; 1539.4; 1540.3; 1543L)?
2. Why did Jesus ask his apostles to “seek for the sinners; find the downhearted and comfort the anxious”?
3. How did Jesus separate himself from John the Baptist (1538.3; 1542.5; 1544.1; 1545.4; 1545.9)?
4. What erroneous beliefs would Jesus never hesitate to correct (1543.2)?
5. Why was Jesus so content with this slow, quiet, undramatic process (1543.3)?
4. Is it possible that the enemy of the kingdom might seek to draw people away from being teachers in the gospel movement today (1544.2)?
4. How did Jesus show the value he placed on individuals (1545.10)?
5. For a school of feeling, what teaching is given here regarding merrymaking, joy, and recreation (1540d; 1541a; 1542d-43a; 1547c)?
6. Observe that in the organization of the twelve there was no segregated role for preacher or teacher. Why did those who excelled in those roles had jobs just like the others?
1. Consider these sections as a set of character studies. What elements are usually found in each description?
2. Write your own similar biography.
3. What do we learn of Jesus from these studies?
4. What different aspects of courage come out in these sketches?
5. Compare 2047#2. What would Jesus say to you?
6. Jesus would ever defer “his slightest wish to the Father in heaven” (1555.2). Do we have to wait until reaching the first circle of Adjuster communion to attempt such cooperation?
7. What is the value of saying “Come with us while we show and share with you the better way” rather than “Go and do this and do that” (1557.2)?
8. In what sense is pride acceptable (1558.4)?
9. Explain the balance Thomas found in the Master (1562.1).
10. Why is it said that “only a divine institution could ever have ben built upon such a mediocre human foundation” (1564.3)?
11. What are the complex battles of the kingdom today (1564.5)?
12. Imagine how Simon Zelotes worked with a prospective believer (1564L; 1565.3).
13. What does this paper teach about the range of people with whom Jesus identified?
1. Comment on the significance of the Creator placing the affairs of the divine brotherhood under the direction of human minds (1570).
2. What about the risk of pride in establishing a kingdom elite? Should everyone today solemnly shun conceiving themselves in parallel with the twelve apostles (1570.2)? Are you the salt of the earth, the light of the world? Conversations sometimes get heated in trying to apply the concept of apostle to the present day. Various interpretations of the concept include—and exclude different people. What is the wise approach to this issue?
3. What does it mean to not judge men (1571.5; 1576.3; 1585.2) given the fact that Jesus warns against ravening wolves?
4. What is the point of the warning about pearl-casting (1570.6)?
5. How do the beatitudes contribute to a philosophy of living (1572-8-73.2), and how do the suggestions there help us interpret the ordination sermon? How are environmental and social attitudes involved in the beatitudes?
6. How would you express—in your own words—the philosophy of living highlights you find in the sermon?
7. What is the difference between character building and character growth (1583.2)?
8. How might a literal-minded teacher transform Jesus’ teachings about being righteous and doing righteousness into rules for personal behavior (1584d)?
9. What are the implications for gospel messengers today of the teachings in section 8? If The Urantia Book has significant social, economic, and political teachings, is there not a implication that the book does not have an explicit place in the leading edge of a gospel message today?
10. Why a day of consecration after the ordination?
11. Why is it understandable that Simon Zelotes should ask whether all men are the sons of God? In addition to any possible effects of his Zealot passions, does not Jesus sometimes use the term “sons of God” to refer to those who are faith-members of the kingdom? Why does Jesus give such a simple and definite answer to Simon?
12. What are the three essentials of the kingdom (1585.7-86)? What is the relation of the gospel to the master philosophy of life presented in the ordination sermon?
1. As the paper opens, we see Jesus weeping (1587.2). What would happen to his religion of joy if he suppressed the genuine occasions for sorrow?
2. The first quarter of Jesus’ public career is spent in “quietly taking over John’s work” (1588.3). Can you imagine anything comparable in the phases of the fifth epochal revelation?
3. Why is it liberating for the Father’s will to become your will (1589.0)?
4. What response is roused in you by the portraits of the master’s character (e.g., 1589.5-1590.3; 1594.6-8)?
5. The meaning of a word is significantly determined by contrast. Jesus’ concept of God as Father is presented, not in contrast with God as Mother but with God as Judge (1590.4). How can you help others understand the fatherhood of God today?
6. In our eagerness to share truth, do we overlook the afflicted and the sick (1590.7)? Why did Jesus direct the attention of his apostles to them?
7. Carefully explain the section on spiritual unity (1591#5). Is the apostles’ spiritual unity based on the fact that they are part of a new epochal revelation?
8. What implications for introducing others to The Urantia Book do you find in Jesus’ teaching, “Do not undertake to show men the beauties of the temple until you have first taken them into the temple”? What is the wisdom of Jesus’ teaching? What happens if you overlook that wisdom?
9. How is evangelism ideally supposed to work (1593.4)? What should we do if our lives are not attracting others’ inquiry?
10. Do we in fact see people acting as though their salvation depended on something other than faith (1593.7)? Explain.
11. Why is truth liberating? (Consider that liberal educators and Sigmund Freud have made the same claim.)
1. Once Jesus had trained the apostles, he took them to Jerusalem. For what reasons? Can you imagine analogues of such a move today? What kind of preparation would it take?
2. What was the central message of Jesus and the twelve in their initial teaching in Jerusalem (1596.3-7? Would you make any changes if you were doing such a thing today? Why?
3. Suppose you meet someone who is worried about the wrath of God. Prepare a few thoughts so that you could respond, like Jesus (1597#2), with something better than a flat denial and a contrary affirmation.
4. If you are interacting on religion with people rooted in the Bible, how helpful would it be to be able to explain the concept of God (1598#3) not just based on your knowledge of The Urantia Book (which might not yet be appropriate to mention in conversation) but based on your own knowledge of the Bible?
5. What are the values of art (1600.2-3)?
6. What could you say, in the light of the discourse on assurance (1601#5), to help those who are worried in their faith?
7. What does it take to enter the kingdom of God (1602.6)? Did you think it was easier? Discuss.
8. How can we use Jesus’ lesson on the family (1603#7) to deepen our relationship with our Father? To explain the fatherhood of God today? Jesus insists that Thomas should not literally apply his teachings to “the material, social, economic, and political problems of the age” (1605.2). To what extent does that answer suffice to answer feminist objections to the fatherhood of God?
9. What were Jesus’ tactics here when opposition grew hot? (1605#8; 1617.7)
1. The response to the preaching at Archelais was a new note of “courageous dominance” and growth in “the spirit of positive aggression” (1609.1). How did Jesus stimulate that response? Why are we so afraid of developing those qualities today, even though we long for and warmly respond to those that have them? How does that preaching relate love, world history, the gospel, and courage?
2. Carefully explain the lesson on self mastery (1609#2). How are we to convince the world that we have passed from bondage to liberty? To what extent are the methods of self-examination still with us? How can The Urantia Book be utilized to create new methods of self-examination? Do some of these questions seem at times to move too far in that direction? The incarnate Creator Son was sometimes not highly conscious of time. In saying that those born of the spirit are “ever and always masters of the self” was he collapsing together phases that go beyond rebirth (381)? Or should we simply beware of our own tendency to set the bar too low, mobilize ourselves, and live the spirit cooperation portrayed here? How can you live to facilitate the “constant spiritual renewing of your mind”? What liberation is described here?
3. In what types of circumstance are diversion and relaxation (1610#3) indicated for problem solving? (1611.6; cf. 299.3; 547#4; 1540d; 1541d; 1542d-43a; 1547.9; 1558d; 1562.1; 1578d; 1589.3; 1590.3; 1595d). Note the many times the Master has his group rest (1542L; 1564.8; 1646L; 1677.3; 1694.6; 1696.L; 1699.3; 1711L; 1718#2; 1734.4; 1741.4; 1751L; 1752.1; 1798L; 1802.2; 1831.1; 1847L; Paper 177).
4. What are the key elements in the narrative of Jesus’ encounter with Nalda (1612.5)?
5. Note the connection of the themes of friendship and the fatherhood of God at 1615L (“In preaching the gospel of the kingdom, you are simply teaching friendship with God” 1766.5). How do teachings like this liberate us from dogma and help us as teachers?
6. Regarding the teachings about prayer and worship (1616#7), explain the specific needs for balance at 1616.5. Why does prayer make us less thinking? How does worship anticipate the better life ahead? What’s the difference between self-reminding--sublime thinking—and superthinking? If I become distracted from my worship and use a device to bring myself back, is that self-reminding? If so, how will I move from prayer to worship? Explain “restful spiritual exertion”? What is it like to identify with the Whole? What is an attitude (cf. 1227.5; 291.3)?
1. How do the featured teachings of the period of time covered by this paper fit with the overall activities of the same period (September, October, 27)? How did the teachings on prayer prepare the apostles for the conference with John’s followers?
2. Aggressiveness is balanced by tact. Explain the tact of Jesus’ delay during these two months (1617.3) Why was it important to effect union with the followers of John the Baptist before launching forward openly and with power? Analogies for today?
3. Note the spontaneity of prayer (1618L; cf. “when to pray, I will not say. Only the spirit that dwells within you may move you to the utterance of those petitions which are expressive of your inner relationship with the Father of spirits" 1640.0). Why, then, do services of group worship, with their activities of prayer, remain legitimate?
What are the differences between praying with little faith and praying with genuine faith (1619.3)?
4. Why was Jesus averse to praying in public? Where did he recommend? Why? (1620.2-3; 1635.1)
5. Study the believers’s prayer along with the other forms (1621#5). How do the implied environments differ?
6. Regarding the conference with John’s apostles (1624#6), what were Jesus’ three topics as he prepared them? Why was unanimity important? What did the twenty-four learn to do together? How can we learn likewise without practice? What practice might we organize? What are the disadvantages of establishing baptism as a ceremony? Why did Jesus accept it?
7. Discuss your interpretations of Jesus’ teachings at 1627.4-5.
1. What variations on the theme of miracle-mindedness do we observe today?
2. In his sermon (1629#2) Jesus cites passages from the scriptures. How does his way of teaching differ from that of the scribes?
3. What was the result of the mass healing at sundown on the rest of Jesus’ career?
1. What teachings, if added to the gospel, would religion more appealing to some group you know today? What would be the advisability of including such teachings (1637.5)?
2. Regarding prayer (1628#2), discuss your responses to the teaching that the Father “does not hear” every prayer and that some who seek him in distress will fail to find him. What laws of spirit, mind, and matter are we expected to recognize (1638.3)? Why are we judged as we judge others (1639.1)? What if we stop our ears to the cry of the poor (1639.1)? How are we to appropriate the good gifts in store for those who ask (1639.3-4)? How does Jesus present a prayer (1639.5)? What is the relation between prayer and action (1639L)? What does 1640.0 imply about having regular times for prayer? What might be the reasons for keeping your real petitions secret (1640.1)? Who should be praying for the extension of the kingdom (1640.2)? What does it mean to pray in the spirit and in truth (1640.3)? Why is thanksgiving so important in prayer (1640.4)? What should we do after we pray (1641.1)?
3. How can you know the will of God (1642.3)?
4. The apostles would go door to door (1642.6) and teach in the synagogue (1643.3). What place is there today for the same methods?
1. Why did Jesus teach the causes of suffering to the afflicted (1649.3)?
2. Explain the sequence of levels of meaning of the golden rule (1650-51). Why can you not live at level six without progressing through two through five? Jeffrey Wattles has written The Golden Rule (Oxford University Press, 1996), showing how you can approach these insights through cultural history.
3. What is the lesson on lax, loose, and foolishly indulgent parenting at 1653.3?
4. How did Jesus give criticism? (1655.2; 1671.5-6)?
5. Describe what it is like to live “like a watered garden” (1656#8).
1. Describe Peter’s school (1657-58). What were the conditions for it? Implications for today?
2. What has been your experience as (or with) “a strong, positive, beneficent personality whose ministry banishes fear and destroys anxiety” (1658.5)? Should believers today prepare to heal?
3. Explain the differences between evil, sin, and iniquity.
4. What standards of reading are implied at 1660.6?
5. What is the purpose of affliction (1661#5)?
6. Read the Book of Job (especially chapters 1-7, 19, and 31-42) and comment on how Jesus transforms it in his retelling, which reverses the sequence between repentance and vision.
7. Why does Jesus say that when Job said, “I abhor myself,” he reached spiritual heights (1663.1)?
8. Discuss Jesus’ handling of Kirmeth (1666.2).
1. What is the multi-phased, experiential path leading to worship that Jesus proposes in the lesson on “the fear of the Lord” (1675#6)?
2. What errors of Jesus’ early followers are mentioned on 1670? How can we avoid similar errors today? For example, we are warned about incorporating philosophical traditions into a religious message (1670.3; 1637.5; 2069.3). At the same time, a Divine Counselor teaches that a new philosophy of living will help rehabilitate modern religion (43.2-3). What strategies enable us to satisfy both concerns?
3. How can we acquire well-balanced characters (1673#4)?
4. Can the lesson on contentment be applied to intellectual acquisitions and even to spiritual service opportunities and growth?
5. What perspectives help Jesus be patient with “backward and troublesome inquirers” (1672.2)?
6. Jesus was not a systematic teacher but “taught as the occasion served” (1672.4). The Discourse on Reality (1433#4) shows that Jesus had a well-organized comprehension of reality. What made his teaching so fresh that he did not resort to repeated expositions of his theologic, cosmologic, and philosophic understanding?
7. What distinguishes an appeal to the mind from an appeal to the spirit (1672L)?
8. What happens when anger takes over? (1673.2)
9. Jesus answered many a question by giving a brief topical study from memory (see sections 4, 5, and 6 in this paper). What preparation would have enabled him to do that so spontaneously?
10. Does the lesson on contentment (1674#5) apply to intellectual and spiritual things, too?
11. Explain the evolutionary process leading from fear to love (1675#6).
12. The Father “disdains pride, loathes hypocrisy, and abhors iniquity” (1676L). Should we do the same?
1. How did Jesus proclaim the equality of women with men? (1678#1)
2. How did Jesus denounce superstition (1680#3; cf. 901.9; 924.4)? To what audience? On what occasion?
3. Explain Jesus’ answer to the question, “What must I do to be saved” (1682#1). What is the difference between the kind of righteousness that we can have without saving faith and the quality of righteousness that emerges through faith? Why is faith needed every step of the way forward?
4. Who will try reconstructing one of Jesus’ discourses based on a title, a selection of a few highlights from the Hebrew scriptures, and faith-based imagination (1683.3)?
5. What is the relation between section 8 describing the Sabbath service and the following second on the Nazareth rejection?
1. What is the meaning of the parable of the sower (1688-91; 1693.3)? Whose interpretation made the New Testament (Mark 4, Luke 8)?
2. Study the principles regarding parables on 1692 and create a parable of your own. What is a fable? An allegory?
3. Present your own interpretation of the last of the parable of the sower (1693.5) and the parables in 1693#4.
1. How did Jesus prepare for a crisis (1704.4)? What alternatives are there?
2. What are the higher phases of the gospel (1704L)? Does “divine sonship” refer only to Jesus? (1598.0; 1814.2) Why are the higher phases preached after the more basic phases?
2. What is the factor mentioned on 1705.1 that slows the evolutionary process—even with a new epochal revelation?
3. Prepare a message that uses emotional appeal to awaken the mind and uses the mind as the gateway to the soul (1705.4).
4. What spiritual sifting, cruel adversity, or trying and testing ordeals have students of The Urantia Book gone through, and what may lie in the future (1705L-1706.0)?
1. What transitions were marked by this crisis (1708.2)?
2. What conditions justified Jesus in an open attack upon false aspects of tradition? (1707.4-1708.2; 1713.3) Analogies for us today?
3. What does it mean to you that Jesus is the bread of life? (1710.4; 1711.1-2, 4-5; 1712.2) Does this truth make it legitimate to set up a religion about Jesus? Why is it fair of Jesus to expect people to accept him, to believe in him?
4. What is “the parting of the ways” (1710.3)?
5. What does this paper teach about how to handle a crisis? (1707.1-2; 1708.2-4; 1710.3; 1715.4-5) How long did it take Jesus to go through this crisis? How long for the apostles (1708.4)? Why the difference?
1. Explain the “more or less composite and compromising transition stage” (1718.2). Why was such a stage entered upon? Why was it ended? Analogies for us?
2. How would our lives be different today if we rebuilt civilization on the teachings of Jesus (1720.3)?
3. Why could Jesus be so cheerful (1720L-1721.0)?
4. Why is willingness to do the Father’s will essential to avoid certain misunderstandings (1721#6)?
1. What does it mean to obey the truth (1726.1)?
2. Those who become “truth-coordinated” learn to live an attractive wholeness of righteousness (1726.2-3). What does science have to do with this?
3. Why was the aspect of the rugged adventure of the new religion somewhat concealed until now? How do the teachings given here aid in navigating that adventure? (1728#5; 1730#6)
4. Explain the thought that the kingdom is the realization of the spiritual joy of the acceptance of divine sonship (1727.2).
5. What is the religion of the mind? The religion of the spirit? What kinds of unity and uniformity are required by the religion of the spirit?
6. How may we become living prophets (1731L)? Should we learn to express our points with less reference to The Urantia Book?
7. What new meaning is given to the concept of sonship with God in the second discourse on true religion?
8. What does it mean that the Spirit of Truth is also the spirit of idealistic beauty (1732.4)?
1. What is achieved by the sojourn in Phoenicia?
2. What is the spiritual significance of the fact of physical laws of the universe (1736.1)?
3. If we do not comprehend Jesus, what is the likely reason (1736.1)?
4. How can you “maintain a conscience void of offense” (1736.4; 984#10)?
5. Discuss the relation between being born of the spirit, spirit-taught, spirit-led, and spirit-filled (1738.1).
6. What is the relation between moral character and spiritual progress (1738.1)?
7. What is the relation of the teaching given here on handling temptation (1738.4-1739.1) to the lesson on self-mastery (1609-10)?
8. Explain why the requirements for material success, leadership, and spiritual destiny differ (1739.3).
9. Explain why “love cannot be self-bestowed” (1739.6)? Human love tends to seek those most attractive. What does divine love do (1739.6)?
10. Give examples of artistic ways of leading souls to truth.
1. Why does Jesus retire at this time to Caesarea-Philippi and Mount Hermon (1745.3?
2. Part of the purpose of the section on the temple-tax collector seems to be to explain the Biblical version of the story. We notice such references from time to time. What do such passages reveal about the authors’ attitudes?
3. Notice previous announcements of Jesus’ divinity (1504d; 1511c; 1614.2-3; 1711.1-2). What makes this occasion memorable? What are the several aspects of transition that occur at this time? Do you have to believe in Jesus now to enter the kingdom? (1747.4; 1750.2)
4. How can we transcend struggle between the soul and the body (1749.3)?
5. Can reflective reading of this paper (and the next) enable one to “comprehend the glory, and grasp the grandeur, of the life to which I have called you: the faith-adventure of the establishment of my Father’s kingdom in the hearts of mankind, the building of my fellowship of living association with the souls of all who believe this gospel” (1750.8)?
1. What did Jesus hope for in going to Mount Hermon? To what extent were these hopes realized?
2. What was the import of the transfigured interaction for Jesus’ career in the flesh?
3. Why did apostles fail to cast out the rebellious midwayer (1758.4)? Why does Jesus give such a replete teaching about purpose at such a moment? (1583.1)
4. Should we prepare to heal (1758.5)?
5. Why does Jesus tell the twelve of his approaching death?
6. What challenges did Jesus give the twelve as they entered upon the last phase of his earth career (sections 7 and 8)?
1. Interpret the parables and explain the grievance procedure in the lesson on forgiveness (1762#1; cf. 315.2). What happens to a religious group that avoids this procedure?
2. How appropriate is it to use the story of the strange preacher to advocate a laissez-faire attitude toward those who evangelize The Urantia Book itself?
3. Summarize what you take to be the most important of the instructions for teachers and believers (1765#3)? What are the implications for us today as we desire to share truth? What blocks our experiencing the joy and power of the new religion (1766.6)? Why can believers’ struggles be classified as a battle against doubt (1766.4)? Why the military metaphors? Is the revelation of “negative” attitudes in the Father a shock? Why the warnings about sympathy and pity?
4. Why did Jesus withhold public criticism of the scriptures, while explaining the problems to Nathaniel (1767#4)? Is it wise for religious teachers today to follow this example in way? What are the lessons on reading the scriptures in 1769#5? What different types of examples does Jesus give?
5. Why was it best for Jesus’ generation “to live these truths” instead of writing about them (1768.3)?
Please read this paper together with the following one, to answer these questions in the light of both papers.
1. What can we infer about Rodan from these papers?
2. What is Rodan’s concept of God?
3. What are Rodan’s teachings about worship?
4. How does Rodan see the relation of philosophy and religion?
5. Using the whole paper as context, speculate on what Rodan may have meant by “artistic living” (1773.2).
6. What aspects of Rodan’s thought mark it as Greek?
7. Why might it be misleading for readers to quote from Rodan as though they are quoting from any superhuman source of wisdom?
1. On the basis of the rest of The Urantia Book, can you add to the logic advanced by Nathaniel and Thomas on the question of the personality of God? On the divinity of Jesus?
2. Discuss the apparent tension between Jesus’ comment about Rodan’s failure to grasp the personality concept of God—that it matters little what idea you have ot God—and the emphasis given to that concept, e.g., in Paper One.
3. Why did Jesus decline to enter into these debates with Rodan? (cf. 1641.4)
1. Why did Jesus go to Jerusalem at this time?
2. How does the teaching he gives in this visit to Jerusalem compare with what he gave the first time he brought the twelve to Jerusalem (Paper 142, sections 1 and 5)? Why the difference?
3. Describe Jesus’ ways of understanding and relating to prostitutes (1472.5-73.3; 1680.1; 1792.3)
4. What are the benefits of living as Jesus taught Mary and Martha—working together and recreating together?
4. How did Jesus fully and finally win Abner and his eleven associates?
1. What are the elements of the training provided for the evangelists (1800.2; 1804#4)?
2. The rigorous standard for Jesus’ ordained gospel messengers is applied and explained on 1801#2 (cf. 1761.2). What does it take to be “more than a disciple” (1801.5-6)? Why does Jesus present these moral and spiritual challenges to the apostles? Are these “apparently hard saying” meant only as expressions of Jesus’ own resoluteness, or are they intended for others as well (cf. 1766.5)? What does it take for a student of The Urantia Book to be a follower of Jesus?
2. Look at 1766.3: how does the fringe of conflict relate to the pet evil? What does “entrance to the kingdom” mean here? How does the comment on 1802.4 square with Jesus’ assurance at 1802.1?
3. How does Jesus evaluate the evangelists’ success (1806#6)?
4. What is Jesus’ promise of spiritual rest (1802.2)? How does one “claim” that promise?
1. What was Jesus’ purpose in attending the Feast of Dedication? What accounts for the Master’s courage in going into Jerusalem at this time?
2. What highlights of spontaneity occurred on this trip?
3. What was the main event of this visit to Jerusalem?
4. Why is the gospel that Jesus wanted to tell the Sanhedrin so appropriate (1815.3)?
5. What indwellings does Jesus proclaim in Solomon’s Porch (1816.1)? To what extent can we experientially validate his proclamation?
1. Harmonize the two rationales for Jesus’ timing of his fateful last entry into Jerusalem given at 1818.1 and 1819.4.
2. How does the Sermon on the Good Shepherd (1818#2) express the meaning of Jesus’ death on the cross?
3. Note the topic of Jesus’ Sabbath sermon at Pella (1819#3): “Trust and Spiritual Preparedness.” How can the Master freely take up such a variety of topics instead of making his central gospel message the major focus of his teaching time and time again?
2. What does it mean to lead “into green pastures and beside still waters” (1819.2)?
3. Explain Jesus’ teaching at 1819.3).
4. Show the harmony underneath the creative tensions in the following passages on wealth: 1823.4 (like 1577d); 1579.5 (like 1822.3; 1931.5); 1518#6 (cf. 1830.2; 1544.4; 1944.2); 1677.2).
5. What is the significance of testing (1824#6)?
1. How did the gospel shift during these months in Perea (1825.2)?
2. In scientific discussion, it is normal to make qualifications explicit when stating a generalization. Why does Jesus respond so strongly to the request for qualification in the situation described at 1826.2?
3. How does Jesus transform the proverb of the straight and narrow way (1828L)? How can you reconcile entering the kingdom as a child with taking the kingdom “in spiritual power and by the persistent assaults of living faith” (1829.2)? Why is spiritual force needed (1829L)?
4. What are the three types of events which may occur in our lives (1830.5-8)? Why is it helpful to discuss causation in this way in responding to religious questions?
5. Why does God “bestow things physical upon mortals without discrimination” (1831.2)? What limits God’s bestowal of spiritual gifts?
1. What are the most common ways of exalting oneself (1834.3; 1838.3)? How can one truly humble him- or herself without false, ostentatious piety?
2. Give your interpretation of the parable of the great supper (1835#2). How did Jesus have the apostles interpret it?
3. What are the advantages of worshiping out in nature (1840.4-5; 2064.3)? How do the teachings about art and beauty given at 1840.5 fit with trends you observe today?
4. How to Jesus’ teachings (1838-39) fit with present day ideals of marriage?
Does Jesus’ teachings on angels give the core of what is presented on angels in Parts I, II, and III?
1. What was Lazarus’ experience of dying? Of being resurrected?
2. Comment on Caiaphas’ remark, “It is better that one man die, than that the community perish” (1847.6; 1488.3; 1134.5; 1233.4)
3. If it is inappropriate to pray for material things (1848L), how shall we interpret the line “Give us this day our daily bread”? How should we regard the one to whom we pray (1849.2)? Distinguish the following meanings in the answer to prayer: delayed, modified, segregated, transcended, or postponed” (1849.2). How can we make appropriately timed petitions (1849.3)?
1. What does the Parable of the Lost Son reveal about God's attitude toward, e.g., atheists and materialists? What are some alternative attitudes that religionists sometimes feel?
2. What are the qualities that the Parable of the Shrewd Steward encourages us to exercise? What are some of the unstate implications of this teaching?
3. Section 4 is full of theological teaching. What points attract you most? What ones do you find most difficult to understand/accept/live up to? Is there a way to be a follower of Jesus without being a servant of mankind and a messenger of the gospel? (1855.3) Compare 1855.4 with pp. 30.7 and 33.1‑2. What does this imply about the significance of The URANTIA Book? What are the implictions of the discussion of the Father concept for the dialogue with feminist theology?
1. Why did Jesus use the terms “kingdom of heaven” and “kingdom of God”?
2. To what does the phrase, "the kingdom of heaven within you" refer?
3. How can the gospel do the work claimed in the first eight paragraphs of section 2?
4. Explain the sequence in the steps of righteousness in section 3.
5. Who is in the brotherhood referred to at 1862.6, 1863.1, and 1865.1?
6. How do Jesus and his associates change man's will? (1863.5)
7. Why does the gospel imply the cardinal features presented in section 4?
8. Compare 1863c with 740.3 in terms of implications for epochal revelation management.
9. What are the implications of 1866.2‑4 for Urantia Book readers?
1. Why must even disciples be prepared to sacrifice everything? (1869#2)
2. What qualities did the blind man at Jericho and Zaccheus show that won such generous response from Jesus?
3. Study 1874#7, "As Jesus Passed By," for its lessons. What concept of grace do you find? What is “meddlesome probing of souls”? Why did Jesus not direct, manage, or follow up on those he taught? What is implied about professional, well-planned, and premeditated techniques of teaching?
4. Explain the implications of Nathaniel’s interpretation of the parable of the pounds. Give examples of faithfulness, opportunity, ability, reward.
1. Why did Jesus not explain in advance to his apostles the symbolism and tactics of this entry into Jerusalem?
2. Why was Jesus so majestically calm, so composed and congenial (1878.3), of unusual cheerfulness and exceptional good humor (1880.7)?
3. Discuss the symbolism of Jesus' name 1879.1 in conjunction with 2064.4‑5. Why are military metaphors used as often as they are in The Urantia Book?
4. Explain the implicit comment on joy and sincerity at 1883.1.
5. Why did Jesus never premeditate anything dramatic?
6. What lessons on emotions do you derive from this Paper?
7. What levels of giving are presented in Jesus' observation on the generous widow (1883.4)?
1. Discuss the harmony of Jesus' cleansing of the temple and its philosophic generalization (1891.2) with 1088.1.
2. Explain the mystery of the cornerstone (1894.3).
3. Interpret the Parable of the Marriage Feast. Find a situation today on which you have insight and create a parable to express that insight.
1. How does the teaching on divine forgiveness (1898#1) complete the teaching of the sermon on forgiveness (1762#1)?
2. Why does Jesus not mention the difference between resurrection (advancing to the mansion worlds) and eternal life (fusion with the Thought Adjuster) at 1900.2?
3. What is involved in fulfilling the great commandment? What does it mean to love your neighbor as yourself?
4. Explain Jesus' perception of the end of one dispensation and the beginning of another (1903.4).
5. How do we enter into the joyous liberty of the truth of sonship with God? (1903.5) In what way is earthly existence more abundant for those who are willing to lay down their lives for Jesus' sake and the gospel's? (1903.6)
6. What does Jesus mean: "For this very purpose have I come into this world and even to this hour" (1904.1)? How does such a teaching facilitate connection with conservative Christianity? (Cf. 610.6; 1532; 1660; 1710-11; 1714; 1747-8; 1763; 1768a; 1795; 1818; 1828; 1829; 1855D; 1872; 1902d; 1904a; 1934d; 1945; 1947; 1966.1; 1864-5; 1872L.)
7. Why can Jesus assure victory? (1904.4)
8. What is the meaning of “meditation” at 1904L?
1. How does this discourse relate to its foreshadowings, e.g., 1714.3‑4; 1826.3; 1872.5; 1882.3?
2. Can the denunciation of unethical behavior be seen as an act of love?
3. What is the structure of the discourse? Compare and contrast it to the 1776 American Declaration of Independence. Is there any legal dimension to this discourse if the covenant with Abraham has been cancelled?
4. Why is it understandable that a people, a generation, a city may have to suffer (1908.6)?
5. What work of the Most Highs is referred to? (1906.5; 1910.2; cf. 491d; 1067d; 1253d; 1255d)
6. Note the phrase, "the gospel movement" (1910.4). The phrase occurs twice more (1913.3; 2045.1). What report would you give on the state of the gospel movement today?
1. By what indicators would you discern the fullness of the age (1915.2), the end of the "long winter of material mindedness and . . . the coming of the spiritual springtime of a new dispensation" (1915.3)?
2. In what ways is the Master's second coming compared to death? (1915.4; 1916.3; 1918.1‑2; 1919.5)
3. What "settled, safe, and honored forms" of truth are we capable of creating today (1917.4)?
5. What experience do you have with the assurance, "Inasmuch as you minister to one of the least of my brethren, you have done this service to me"? (1917.2)
6. What in the Gospel According to Matthew would you attribute to Selta?
1. What did Jesus assign the twelve to focus on as he left them this day (1920.1)? Why?
2. What relation between family life and the gospel is stated at 1921#2?
3. What accounts for Judas' betrayal? (1924#4) How can one deal with resentment and disappointment so as to avoid a malignant build up? What does it mean to "permit the word of truth to strike down into the heart with living roots? When does the author draw on his/her power of description? Why?
4. Can a reader today command the attention and enjoy the loving companionship of Jesus? (1921.2)?
5. What does it take to experience the knowledge of sonship with God as a joy (1928L)?
1. What is the only way materialists can learn about God? (1930.1)
2. Why are we to serve believers and unbelievers alike? (1930.3)
3. Who resides in the gospel? (1930.3)
4. Who multiplies the power in your fruits of loving service? (1930.3)
5. Why should excellent citizenship make such a citizen more easily reached by the invitation to sonship in the heavenly kingdom? (1930.5)
6. How can persistent preaching bring liberation to all nations? (1930L)
7. What is the challenge for believers when the gospel is socially popular? (1931.1)
8. Explain how the angels might lead you in troublous ways. (1931.1)
9. Who is commissioned to preach the gospel? (1931.2; 1929.1)
10. What are the activities that Jesus here subordinates to preaching the gospel? What reasons can we imagine that explain Jesus' priorities?
11. How do we keep the roots of truth in our heart from dying? (1931.4)
12. Why is valiant, mighty, and aggressive evangelism (1931.5) so unpopular today?
13. How can we experience/facilitate the growth of the gospel (1931L)?
14. Consider the agenda involved in the virtues indicated in 1932.2. Can we be good stewards of the gospel if we do less?
15. How does Jesus speak of the universe career (1934L)? Why in this way at this time?
1. What is the symbolism of washing the apostles’ feet (sections 2-3)? How does Jesus make us clean? What experience of humble service has helped you understand Jesus' parable of service (cf. 316‑17)?
2. Why did Jesus speak tactfully of Judas rather than denouncing him to the eleven (section 4)?
3. In establishing the remembrance supper, how does Jesus explain his symbols? (Recall 946.8 about the appropriate use of symbols, Melchizedek’s use of bread and wine at 1018a, and Jesus' passover in Bethany at 1404.6.) What additional instructions does Jesus give? (2067.3)
4. We read that Jesus asks us to do something (1091.10). Is the remembrance supper optional for believers?
5. If you were invited to lead a remembrance supper for a group of Christians, how would you handle it?
1. Explain the relationship between 1823.4 and 1944.2 regarding the apostles' need to provide for their material needs while they go out to do their work.
2. How does Jesus' giving the new commandment bring new joy and make possible richer experience? (1944.5)
3. Explain how Jesus can experience supreme joy while enduring outward sorrow. (1944.5)
4. Is it a greater love to lay down your life for your enemies? Why are the apostles told to love one another as Jesus did‑‑not to love all men thus?
5. What is it to abide in Jesus?
6. Comment on Jesus' word, "I am the way, the truth, and the life."
7. "No man goes to the Father except through me. All who find the Father first find me." Compare the Biblical rendition. Why would it be wrong to preach Christ as the leading gospel theme?
8. Can any list of truths hope to escape the fate predicted for "formulas, codes, creeds, or intellectual patterns of human conduct"? (1949.4)
9. Give an example of dragging truth down to wisdom and fact levels; of lifting wisdom up to truth levels.
10. How do the golden rule interpretations here (1949‑50) fit with the levels on p. 1650‑51? Explain the highest realization of the golden rule. (1950.4)
11. Explain nonresistance (1950L).
12. Comment on the concept of love at 1950.6.
1. Explain how the higher phases of the gospel (1704L) are manifest in 1953.3-4.
2. Explain the relation of the peace of Jesus to stoicism and optimism (1954.4-6).
3. Compare 1953d with 1727.5. How shall we learn to love?
4. In his farewell personal admonitions, Jesus assigns to each of the eleven a special life task. Explain how that task fits the particular character of the apostle. Write out the admonition that Jesus would give to you.
4. How specific is the guidance we are to receive from the Spirit of Truth (1957L)?
5. Explain the provision of definite leadership (1959.0). How should we recognize who is the leader? How does a leader conduct himself or herself? (1739.2; 1875.1,4; 938.8; 1603#7; 21.3)
6. What experience of yours illustrates of Jesus' teaching about commonplace toil (1960.0)?
7. Explain in what way learning from Jesus' life and teachings is an alternative to experience. What is the role of the Spirit of Truth in experience (1961.4)?
8. Why is the gospel hard to understand? (1961.4)
9. How does Jesus demonstrate love by these admonitions and warnings?
1. What oneness does Jesus pray for in Gethsemane?
2. What are the implications of the statement that there “can never be doctrinal finality and sectarian superiority of group consciousness”?
3. How can someone who was on the point of fusion with the Thought Adjuster have to go through such agony? Should we expect testing in the life to come (2018.4)?
4. What scenes from your past experience make possible the ministry of the beauties of nature (1969L)?
5. How can a mortal be invincible (1070.1)?
6. What is the appropriate attitude for a reader of this paper?
1. What was the role of Jesus' universe enemies in encouraging the rejection of Jesus? (610c; 1972.1)
2. Explain how Jesus' teaching of nonresistance to evil (1950d) is exemplified here.
3. What are the key ingredients in the successful handling of this type of crisis to preserve the safety of the group?
1. How can Jesus be so calm, majestic, and poised now? Why does he not continue the denunciations of his last temple discourse?
2. Contrast this nadir of moral "justice" with the administration of justice on high (36#3; 180#12; 372#7; 434.4‑6).
3. Consider the meanings of Jesus' silences: 1494a; 1504d; 1942a; 1965b; 1984‑85 (cf. 1002.5; 510c; 2b).
4. Why the remark about poultry outside the city (1981.4)?
5. What does it take to accept forgiveness?
6. What do we learn of compromise from 1980#2?
7. How does Jesus gain great victories by the way he endures humiliation 1984#4)?
1. What perceptions, beliefs, assumptions, and attitudes underlie Jesus' silent regard of "genuine pity and sorrowful affection" (1990L)?
2. How does Jesus proclaim the gospel to Pilate? (1991.4)?
3. What is lacking in Pilate's question, "What is truth?" (1991.5) Note the different types of questions: (1) as a lad, Jesus was one big question mark, and Joseph did admirably well to answer his questions; (2) Jesus wrestling with questions in Jerusalem and posing questions in the temple; (3) Jesus later attitude toward these discussions in which he did not condescend to participate; (4) Jesus' technique of engaging people by asking questions (1460); (5) the erring questions of the Sadduccees (ignorant of the Scriptures and of God); the inappropriate questions of Nalda, Nathaniel; (6) Jesus' bringing forth Peter's confession with the question, "Who do you say that I am?"
4. Explain why the degree of Pilate's sin is less than that of Judas and Caiaphas. (984#10; 1996.1)
1. What conclusions can you draw from the usage of the term "sin" in Part IV, e.g., 1998.4?
2. What was Jesus’ attitude at this time??
3. What is the difference between being a son/daughter of God and an active son/daughter of God? (2000.1)
3. What virtues contribute to dependability? (2000#3)
4. Sketch how Jesus' life and death illuminate the gospel (2002.5-6). How is it that sonship with God and the brotherhood of men are "inherent in the universe facts of God's love for his creatures and the innate mercy of the divine Sons"?
1. Why did Jesus refused to drink the narcotized wine (2007.2)?
2. To whom does Jesus manifest forgiveness as he is crucified?
3. How has the line, “My God, my God, why have you forsaken me” been interpreted? Read Psalms 20, 21, and 22. Compare The Urantia Book’s account of the crucifixion with those of the New Testament: Matthew 27; Mark 15; Luke 23; John 19.
1. How does Jesus' death on the cross reveal the love of God?
2. Why need believers not be concerned about their own salvation or about punishment of sin (2017.4-5)?
3. Why is the fatherhood of God called a “fact” and the brotherhood of man called “its correlated truth” (2017.8)?
4. Explain the dynamics of Jesus’ forgiveness (2018.1-2). What does it mean to make wrongs right? How does love swallow up evildoing and absorb evil (2018#5)?
5. How can one be encouraged to keep up the good struggle by looking at Jesus on the cross (2018.4-6; 2019.3‑4)?
1. What lessons on feeling and emotions may be derived from comparing the superhuman responses described in this paper to those of mortals?
2. Explain the lesson on thinking at 2021.3. Are there other lessons in this paper on thinking?
3. What lesson on acting may we derive from the deeds of Mary Magdalene?
4. How important is it for humans to have witnessed Jesus’ resurrection appearances?
1. In what ways does Jesus upset customary hierarchies in these appearances?
2. How does his exhortation to friends and family at Bethany differ from those to the women believers and the Greeks?
3. Does not the gospel as presented to the two brothers (2035) include a gospel about Jesus as well as other teachings?
4. What do you make of the fact that in all Jesus’ resurrection appearances to groups of apostles or disciples Jesus exhorts his hearers to go forth proclaiming the gospel to all the world? (2033.1; 2034.0; 2042.1; 2044.3-4; 2052.4-2053.1; 2054.0; 2054.3; 2063.3) Is there any reason to think that Jesus asks less of us today?
1. Jesus tells Peter to get his mind off himself and his own needs and to focus on the needs of others. At what point do we need the same exhortation? How does Jesus' timing of his appearance to Peter help answer this question (2039#1)?
2. What results could have been reasonably expected had Abner and his associates succeeded better at taking Jesus' teaching (2041L‑2042.1) to heart? What does this imply about our own potentials?
3. Explain the harmony of the call (1) to preach the gospel and (2) to proclaim by lives of service (2043.1).
1. What significance, if any, attaches to the main verbs in the questions Jesus asks the apostles: Do you love, trust, serve, obey, believe in me‑‑(2047#2)?
2. Why is love “the ancestor of all spiritual goodness, the essence of the true and the beautiful” (2047.5)?
3. What is the enemy to be guarded against (2047.7)?
4. Write down what you think Jesus would say to you if you were one of the apostles with whom he visited.
5. What does Jesus' repetition of the ordination scene teach about repetition and ritual at its best (1569; 1583L-1584.1)?
6. Why did Jesus appear to the 500 (2050#4)?
7. What is the relation of the religion about Jesus to the religion of Jesus (2051.5)? Through what steps might a religion about The Urantia Book emerge?
1. What does the world need most to know (2052L)? How does this proclamation relate to the teaching of what human knowledge is most important (2090.4)?
2. What are the levels of knowledge and realization distinguished on 2053.0 (cf. 2053L)?
3. What was Jesus' purpose in these closing resurrection appearances (2052‑53)? How successful was he? What is the revelatory purpose in giving us this account? What will determine the degree of success of that latter purpose?
4. Explain in that way the fruits of the spirit (2054.3) differ from their humanistic counterparts. How are the fruits of the spirit related to gospel promulgation (2057.4)?
5. What are the lessons of Judas' downfall?
6. Using pp. 2057-2060, list the events—and times--of May 18, 30, from the early meeting on Mount Olivet to the baptisms that ended after dark.
1. For what reasons was the Spirit of Truth experienced with greater clarity and power then than for most people today? (2061.4; 2065.4)
2. What contrasts are drawn between Jesus' gospel and the message of these empowered believers?
3. How does the Spirit of Truth formulate the gospel today (2060.6)? What are today’s spiritual difficulties? What is a spiritual difficulty? What spiritual difficulties are implicit in today’s social, economic, and political difficulties? Should we reformulate the gospel? Are today’s spiritual difficulties much different from those of the times when The Urantia Papers were being indited? Make a list of gospel truths on one side of a page and a list of spiritual difficulties on the other side. What happens when you look for links between the difficulties and gospel truths?
4. Explain the use of “spiritual weapons” (2064.3-4).
5. Why does the joy of the spirit have such wonderful side-effects (2065.7)?
6. How can we maintain continuous communion with God? (2066.0)
7. What examples do we have of the fruits of the spirit indicated on 2064.4‑5?
8. Comment, in the light of this paper, on Rodan's view of emotional excitement, power (1777.3), and evangelistic enthusiasm (1780.6).
1. This paper surveys 2000 years of history, focusing on the West and on Christianity. To grasp it as a whole, make an outline.
2. What happens when a civilization that needs a spiritual gospel is given ideas about a whole range of topics (2069.3)? To what extent should the gospel movement be separate from the movement of readers of The Urantia Book?
3. Early Christian leaders compromised Jesus' ideals to save many of his ideas (2070.8). Explain and illustrate. What dangers are there in being an idealist? What are the advantages of working in the light of ideas? How can one integrate ideas and ideals in a sturdy, evolutionary reliable way?
3. Review the book's teachings about mysticism: 1000; 1100; 2074.7. What forms of mysticism are popular now?
4. Try to describe the intellectual, emotional, and spiritual types of humanity (2075.1).
5. How may truth be “dismembered, segregated, isolated, and too much analyzed” (2075.5)? What is it to embrace truth in wholeness? How do you know when analysis has gone too far? Are the limits the same for everyone? What is it to embrace truth as “an inspiration of intervening art”?
6. How do the remarks on truth, beauty, and goodness in 2075#5 relate to the remarks on p. 43 setting forth the philosophy of living construction project?
7. What are the implications of the "patches of evil" comment (2076.3) for our daily conversation? For the evening news?
8. How might a materialistic scientist respond to sections 6 and 7? How would you reply?
9. Propose a couple of new and up to date slogans!
10. Discuss the apparent tension between 1135#6 (esp. 1137.3) and 2078.7. Can we detect truth, beauty, and goodness in the phenomena of the universe? Give examples.
11. What are the surprises in the philosophy of art at 2079.L‑2080.1? (Cf. 67.3) What experience of art have you had that functions thus?
12. What cosmology emerges at 1080.7 (1276#7)? How might this idea be communicated to advanced non-readers?
13. Is society still disintegrating? What can we expect? (2082.2-5; 1302.3)
14. What is needed for a spiritual renaissance (2082L)?
15. Consider: “The great hope of Urantia lies in the possibility of a new revelation of Jesus with a new and enlarged presentation of his saving message which would spiritually unite in loving service the numerous families of his present-day professed followers.” (2086.2). What is meant by revelation here? Consider: “The world needs to see Jesus living again on earth in the experience of spirit-born mortals who effectively reveal the Master to all men” (2084.1). How is revelatory living to be connected with The Urantia Book itself in the proposals set forth here?
16. What is the importance of “going the second mile” (2084.5; 1770.7)?
17. Given all the teachings advocating tolerance, how can the intolerance proposed at 2086.6 be exercised constructively?
1. Why is faith chosen as the topic of the concluding paper? In what ways does this paper integrate the themes of (a) total, wholehearted devotion and (b) balance? What were the factors of balance in Jesus’ life (2088.2)? Explain the consistency of such mature balance with the dynamism of his faith (2093.1).
2. What does it mean that “the human Jesus saw God as being holy, just and great as well as being true, beautiful, and good” (2087.1)? What insight are we given into how Jesus formed concepts (2087.2; 2088.3, 5; 1373.0)?
3. What are “the temporal contradictions of mortal existence” (2087.3)?
4. Is there any way consciously to aid growth in self‑forgetfulness? (2088.4)
5. How do the teachings of the diverse phases of the Master’s prayer life (2089.0) and the thorough process of prayer (1002#9) enrich each other?
6. How does faith and trust yield joy and assurance? (2089.2‑3) What is the difference between this experience and what sometimes passes for faith?
7. Suppose someone says, "I can't live the religious life of Jesus because I lack a strong will and unfailing confidence." (2090.1) How would you reply?
8. Is anything implied in the following sentence other than getting the book into the hands of receptive Christians and other religionists? “What a transcendent service if, through this revelation, the Son of Man should be recovered from the tomb of traditional theology and be presented as the living Jesus to the church that bears his name, and to all other religions!” (2090.3)
9 “Of all human knowledge, that which is of greatest value is to know the religious life of Jesus and how he lived it” (2090.4). How is this affirmation consistent with 449.2 (360.2)?
10. In what sense should we strive for the achievement of Jesus purpose (2090.4)?
11. Does 2091.2 imply that it would be unJesusonian to reply to contemporary assaults on the Fatherhood of God? cf. 1931.5.
12. Explain how Jesus was a living illustration of the fatherhood of God and a profound demonstration of the brotherhood of man (2091.2).
13. How can a Thought Adjuster be heroic (2092.2)?
14. In what way were the human and divine natures of the Master set forth in the gospel (2093.0; 1543.1)?
15. What does religious experience do for most mortal difficulties? (2093L)
16. Why is relation, an element of reality, called truth by the religious consciousness, faith, spiritual reality, by philosophy, and value by the authors (2094.1)? Explain why the correlations are so close between reason and physical reality, wisdom and intellectual reality, faith and spiritual reality that the terms are practically interchangeable.
17. It is popular to speak of being creative with your interpretations and values. How does 2094.9 correct that thought?
18. What is “conjoint revelational evolution” (2094.14)?
19. How is religion is indissolubly interrelated with science, art, philosophy, ethics, and morals (2096.4)?
20. What is the great challenge to modern man (2097.2)? Explain “the well-balanced and sane effort to advance the borders of self-consciousness out through the dim realms of embryonic soul-consciousness in a wholehearted effort to reach the borderland of spirit-consciousness.”
21. What is the significance of the connection between the last paragraph of the book and the beginning of the book?