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            Urantia Book Paper 156 The Sojourn At Tyre And Sidon
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 Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
  of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
 Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
   Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
   Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
  Religions The Sojourn At Rome The Return From Rome The Transition Years John
  The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
  The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
    In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
 Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
  Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
 Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
   Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
   Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
 Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
   Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
    Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
           To Jerusalem Going Into Jerusalem Monday In Jerusalem ...
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                    Paper 156 The Sojourn At Tyre And Sidon

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Introduction

ON FRIDAY afternoon, June 10, Jesus and his associates arrived in the environs
of Sidon, where they stopped at the home of a well-to-do woman who had been a
patient in the Bethsaida hospital during the times when Jesus was at the height
of his popular favor. The evangelists and the apostles were lodged with her
friends in the immediate neighborhood, and they rested over the Sabbath day
amid these refreshing surroundings. They spent almost two and one-half weeks in
Sidon and vicinity before they prepared to visit the coast cities to the north.

This June Sabbath day was one of great quiet. The evangelists and apostles were
altogether absorbed in their meditations regarding the discourses of the Master
on religion to which they had listened en route to Sidon. They were all able to
appreciate something of what he had told them, but none of them fully grasped
the import of his teaching.

1. THE SYRIAN WOMAN

There lived near the home of Karuska, where the Master lodged, a Syrian woman
who had heard much of Jesus as a great healer and teacher, and on this Sabbath
afternoon she came over, bringing her little daughter. The child, about twelve
years old, was afflicted with a grievous nervous disorder characterized by
convulsions and other distressing manifestations.

Jesus had charged his associates to tell no one of his presence at the home of
Karuska, explaining that he desired to have a rest. While they had obeyed their
Master's instructions, the servant of Karuska had gone over to the house of
this Syrian woman, Norana, to inform her that Jesus lodged at the home of her
mistress and had urged this anxious mother to bring her afflicted daughter for
healing. This mother, of course, believed that her child was possessed by a
demon, an unclean spirit.

When Norana arrived with her daughter, the Alpheus twins explained through an
interpreter that the Master was resting and could not be disturbed; whereupon
Norana replied that she and the child would remain right there until the Master
had finished his rest. Peter also endeavored to reason with her and to persuade
her to go home. He explained that Jesus was weary with much teaching and
healing, and that he had come to Phoenicia for a period of quiet and rest. But
it was futile; Norana would not leave. To Peter's entreaties she replied only:
"I will not depart until I have seen your Master. I know he can cast the demon
out of my child, and I will not go until the healer has looked upon my
daughter."

Then Thomas sought to send the woman away but met only with failure. To him she
said: "I have faith that your Master can cast out this demon which

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torments my child. I have heard of his mighty works in Galilee, and I believe
in him. What has happened to you, his disciples, that you would send away those
who come seeking your Master's help?" And when she had thus spoken, Thomas
withdrew.

Then came forward Simon Zelotes to remonstrate with Norana. Said Simon: "Woman,
you are a Greek-speaking gentile. It is not right that you should expect the
Master to take the bread intended for the children of the favored household and
cast it to the dogs." But Norana refused to take offense at Simon's thrust. She
replied only: "Yes, teacher, I understand your words. I am only a dog in the
eyes of the Jews, but as concerns your Master, I am a believing dog. I am
determined that he shall see my daughter, for I am persuaded that, if he shall
but look upon her, he will heal her. And even you, my good man, would not dare
to deprive the dogs of the privilege of obtaining the crumbs which chance to
fall from the children's table."

At just this time the little girl was seized with a violent convulsion before
them all, and the mother cried out: "There, you can see that my child is
possessed by an evil spirit. If our need does not impress you, it would appeal
to your Master, who I have been told loves all men and dares even to heal the
gentiles when they believe. You are not worthy to be his disciples. I will not
go until my child has been cured."

Jesus, who had heard all of this conversation through an open window, now came
outside, much to their surprise, and said: "O woman, great is your faith, so
great that I cannot withhold that which you desire; go your way in peace. Your
daughter already has been made whole." And the little girl was well from that
hour. As Norana and the child took leave, Jesus entreated them to tell no one
of this occurrence; and while his associates did comply with this request, the
mother and the child ceased not to proclaim the fact of the little girl's
healing throughout all the countryside and even in Sidon, so much so that Jesus
found it advisable to change his lodgings within a few days.

The next day, as Jesus taught his apostles, commenting on the cure of the
daughter of the Syrian woman, he said: "And so it has been all the way along;
you see for yourselves how the gentiles are able to exercise saving faith in
the teachings of the gospel of the kingdom of heaven. Verily, verily, I tell
you that the Father's kingdom shall be taken by the gentiles if the children of
Abraham are not minded to show faith enough to enter therein."

2. TEACHING IN SIDON

In entering Sidon, Jesus and his associates passed over a bridge, the first one
many of them had ever seen. As they walked over this bridge, Jesus, among other
things, said: "This world is only a bridge; you may pass over it, but you
should not think to build a dwelling place upon it."

As the twenty-four began their labors in Sidon, Jesus went to stay in a home
just north of the city, the house of Justa and her mother, Bernice. Jesus
taught the twenty-four each morning at the home of Justa, and they went abroad
in Sidon to teach and preach during the afternoons and evenings.

The apostles and the evangelists were greatly cheered by the manner in which
the gentiles of Sidon received their message; during their short sojourn

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many were added to the kingdom. This period of about six weeks in Phoenicia was
a very fruitful time in the work of winning souls, but the later Jewish writers
of the Gospels were wont lightly to pass over the record of this warm reception
of Jesus' teachings by these gentiles at this very time when such a large
number of his own people were in hostile array against him.

In many ways these gentile believers appreciated Jesus' teachings more fully
than the Jews. Many of these Greek-speaking Syrophoenicians came to know not
only that Jesus was like God but also that God was like Jesus. These so-called
heathen achieved a good understanding of the Master's teachings about the
uniformity of the laws of this world and the entire universe. They grasped the
teaching that God is no respecter of persons, races, or nations; that there is
no favoritism with the Universal Father; that the universe is wholly and ever
law-abiding and unfailingly dependable. These gentiles were not afraid of
Jesus; they dared to accept his message. All down through the ages men have not
been unable to comprehend Jesus; they have been afraid to.

Jesus made it clear to the twenty-four that he had not fled from Galilee
because he lacked courage to confront his enemies. They comprehended that he
was not yet ready for an open clash with established religion, and that he did
not seek to become a martyr. It was during one of these conferences at the home
of Justa that the Master first told his disciples that "even though heaven and
earth shall pass away, my words of truth shall not."

The theme of Jesus' instructions during the sojourn at Sidon was spiritual
progression. He told them they could not stand still; they must go forward in
righteousness or retrogress into evil and sin. He admonished them to "forget
those things which are in the past while you push forward to embrace the
greater realities of the kingdom." He besought them not to be content with
their childhood in the gospel but to strive for the attainment of the full
stature of divine sonship in the communion of the spirit and in the fellowship
of believers.

Said Jesus: "My disciples must not only cease to do evil but learn to do well;
you must not only be cleansed from all conscious sin, but you must refuse to
harbor even the feelings of guilt. If you confess your sins, they are forgiven;
therefore must you maintain a conscience void of offense."

Jesus greatly enjoyed the keen sense of humor which these gentiles exhibited.
It was the sense of humor displayed by Norana, the Syrian woman, as well as her
great and persistent faith, that so touched the Master's heart and appealed to
his mercy. Jesus greatly regretted that his people--the Jews were so lacking in
humor. He once said to Thomas: "My people take themselves too seriously; they
are just about devoid of an appreciation of humor. The burdensome religion of
the Pharisees could never have had origin among a people with a sense of humor.
They also lack consistency; they strain at gnats and swallow camels."

3. THE JOURNEY UP THE COAST

On Tuesday, June 28, the Master and his associates left Sidon, going up the
coast to Porphyreon and Heldua. They were well received by the gentiles, and
many were added to the kingdom during this week of teaching and preaching. The
apostles preached in Porphyreon and the evangelists taught in Heldua.

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While the twenty-four were thus engaged in their work, Jesus left them for a
period of three or four days, paying a visit to the coast city of Beirut, where
he visited with a Syrian named Malach, who was a believer, and who had been at
Bethsaida the year before.

On Wednesday, July 6, they all returned to Sidon and tarried at the home of
Justa until Sunday morning, when they departed for Tyre, going south along the
coast by way of Sarepta, arriving at Tyre on Monday, July 11. By this time the
apostles and the evangelists were becoming accustomed to working among these
so-called gentiles, who were in reality mainly descended from the earlier
Canaanite tribes of still earlier Semitic origin. All of these peoples spoke
the Greek language. It was a great surprise to the apostles and evangelists to
observe the eagerness of these gentiles to hear the gospel and to note the
readiness with which many of them believed.

4. AT TYRE

From July 11 to July 24 they taught in Tyre. Each of the apostles took with him
one of the evangelists, and thus two and two they taught and preached in all
parts of Tyre and its environs. The polyglot population of this busy seaport
heard them gladly, and many were baptized into the outward fellowship of the
kingdom. Jesus maintained his headquarters at the home of a Jew named Joseph, a
believer, who lived three or four miles south of Tyre, not far from the tomb of
Hiram who had been king of the city-state of Tyre during the times of David and
Solomon.

Daily, for this period of two weeks, the apostles and evangelists entered Tyre
by way of Alexander's mole to conduct small meetings, and each night most of
them would return to the encampment at Joseph's house south of the city. Every
day believers came out from the city to talk with Jesus at his resting place.
The Master spoke in Tyre only once, on the afternoon of July 20, when he taught
the believers concerning the Father's love for all mankind and about the
mission of the Son to reveal the Father to all races of men. There was such an
interest in the gospel of the kingdom among these gentiles that, on this
occasion, the doors of the Melkarth temple were opened to him, and it is
interesting to record that in subsequent years a Christian church was built on
the very site of this ancient temple.

Many of the leaders in the manufacture of Tyrian purple, the dye that made Tyre
and Sidon famous the world over, and which contributed so much to their
world-wide commerce and consequent enrichment, believed in the kingdom. When,
shortly thereafter, the supply of the sea animals which were the source of this
dye began to diminish, these dye makers went forth in search of new habitats of
these shellfish. And thus migrating to the ends of the earth, they carried with
them the message of the fatherhood of God and the brotherhood of man--the
gospel of the kingdom.

5. JESUS' TEACHING AT TYRE

On this Wednesday afternoon, in the course of his address, Jesus first told his
followers the story of the white lily which rears its pure and snowy head high
into the sunshine while its roots are grounded in the slime and muck of the
darkened soil beneath. "Likewise," said he, "mortal man, while he has his

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roots of origin and being in the animal soil of human nature, can by faith
raise his spiritual nature up into the sunlight of heavenly truth and actually
bear the noble fruits of the spirit."

It was during this same sermon that Jesus made use of his first and only
parable having to do with his own trade--carpentry. In the course of his
admonition to "Build well the foundations for the growth of a noble character
of spiritual endowments," he said: "In order to yield the fruits of the spirit,
you must be born of the spirit. You must be taught by the spirit and be led by
the spirit if you would live the spirit-filled life among your fellows. But do
not make the mistake of the foolish carpenter who wastes valuable time
squaring, measuring, and smoothing his worm-eaten and inwardly rotting timber
and then, when he has thus bestowed all of his labor upon the unsound beam,
must reject it as unfit to enter into the foundations of the building which he
would construct to withstand the assaults of time and storm. Let every man make
sure that the intellectual and moral foundations of character are such as will
adequately support the superstructure of the enlarging and ennobling spiritual
nature, which is thus to transform the mortal mind and then, in association
with that re-created mind, is to achieve the evolvement of the soul of immortal
destiny. Your spirit nature--the jointly created soul--is a living growth, but
the mind and morals of the individual are the soil from which these higher
manifestations of human development and divine destiny must spring. The soil of
the evolving soul is human and material, but the destiny of this combined
creature of mind and spirit is spiritual and divine."

On the evening of this same day Nathaniel asked Jesus: "Master, why do we pray
that God will lead us not into temptation when we well know from your
revelation of the Father that he never does such things?" Jesus answered
Nathaniel:

"It is not strange that you ask such questions seeing that you are beginning to
know the Father as I know him, and not as the early Hebrew prophets so dimly
saw him. You well know how our forefathers were disposed to see God in almost
everything that happened. They looked for the hand of God in all natural
occurrences and in every unusual episode of human experience. They connected
God with both good and evil. They thought he softened the heart of Moses and
hardened the heart of Pharaoh. When man had a strong urge to do something, good
or evil, he was in the habit of accounting for these unusual emotions by
remarking: `The Lord spoke to me saying, do thus and so, or go here and there.'
Accordingly, since men so often and so violently ran into temptation, it became
the habit of our forefathers to believe that God led them thither for testing,
punishing, or strengthening. But you, indeed, now know better. You know that
men are all too often led into temptation by the urge of their own selfishness
and by the impulses of their animal natures. When you are in this way tempted,
I admonish you that, while you recognize temptation honestly and sincerely for
just what it is, you intelligently redirect the energies of spirit, mind, and
body, which are seeking expression, into higher channels and toward more
idealistic goals. In this way may you transform your temptations into the
highest types of uplifting mortal ministry while you almost wholly avoid these
wasteful and weakening conflicts between the animal and spiritual natures.

"But let me warn you against the folly of undertaking to surmount temptation by
the effort of supplanting one desire by another and supposedly superior

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desire through the mere force of the human will. If you would be truly
triumphant over the temptations of the lesser and lower nature, you must come
to that place of spiritual advantage where you have really and truly developed
an actual interest in, and love for, those higher and more idealistic forms of
conduct which your mind is desirous of substituting for these lower and less
idealistic habits of behavior that you recognize as temptation. You will in
this way be delivered through spiritual transformation rather than be
increasingly overburdened with the deceptive suppression of mortal desires. The
old and the inferior will be forgotten in the love for the new and the
superior. Beauty is always triumphant over ugliness in the hearts of all who
are illuminated by the love of truth. There is mighty power in the expulsive
energy of a new and sincere spiritual affection. And again I say to you, be not
overcome by evil but rather overcome evil with good."

Long into the night the apostles and evangelists continued to ask questions,
and from the many answers we would present the following thoughts, restated in
modern phraseology:

Forceful ambition, intelligent judgment, and seasoned wisdom are the essentials
of material success. Leadership is dependent on natural ability, discretion,
will power, and determination. Spiritual destiny is dependent on faith, love,
and devotion to truth--hunger and thirst for righteousness--the wholehearted
desire to find God and to be like him.

Do not become discouraged by the discovery that you are human. Human nature may
tend toward evil, but it is not inherently sinful. Be not downcast by your
failure wholly to forget some of your regrettable experiences. The mistakes
which you fail to forget in time will be forgotten in eternity. Lighten your
burdens of soul by speedily acquiring a long-distance view of your destiny, a
universe expansion of your career.

Make not the mistake of estimating the soul's worth by the imperfections of the
mind or by the appetites of the body. Judge not the soul nor evaluate its
destiny by the standard of a single unfortunate human episode. Your spiritual
destiny is conditioned only by your spiritual longings and purposes.

Religion is the exclusively spiritual experience of the evolving immortal soul
of the God-knowing man, but moral power and spiritual energy are mighty forces
which may be utilized in dealing with difficult social situations and in
solving intricate economic problems. These moral and spiritual endowments make
all levels of human living richer and more meaningful.

You are destined to live a narrow and mean life if you learn to love only those
who love you. Human love may indeed be reciprocal, but divine love is outgoing
in all its satisfaction-seeking. The less of love in any creature's nature, the
greater the love need, and the more does divine love seek to satisfy such need.
Love is never self-seeking, and it cannot be self-bestowed. Divine love cannot
be self-contained; it must be unselfishly bestowed.

Kingdom believers should possess an implicit faith, a whole-souled belief, in
the certain triumph of righteousness. Kingdom builders must be undoubting of
the truth of the gospel of eternal salvation. Believers must increasingly learn
how to step aside from the rush of life--escape the harassments of material
existence--while they refresh the soul, inspire the mind, and renew the spirit
by worshipful communion.

God-knowing individuals are not discouraged by misfortune or downcast by
disappointment. Believers are immune to the depression consequent upon

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purely material upheavals; spirit livers are not perturbed by the episodes of
the material world. Candidates for eternal life are practitioners of an
invigorating and constructive technique for meeting all of the vicissitudes and
harassments of mortal living. Every day a true believer lives, he finds it
easier to do the right thing.

Spiritual living mightily increases true self-respect. But self-respect is not
self-admiration. Self-respect is always co-ordinate with the love and service
of one's fellows. It is not possible to respect yourself more than you love
your neighbor; the one is the measure of the capacity for the other.

As the days pass, every true believer becomes more skillful in alluring his
fellows into the love of eternal truth. Are you more resourceful in revealing
goodness to humanity today than you were yesterday? Are you a better
righteousness recommender this year than you were last year? Are you becoming
increasingly artistic in your technique of leading hungry souls into the
spiritual kingdom?

Are your ideals sufficiently high to insure your eternal salvation while your
ideas are so practical as to render you a useful citizen to function on earth
in association with your mortal fellows? In the spirit, your citizenship is in
heaven; in the flesh, you are still citizens of the earth kingdoms. Render to
the Caesars the things which are material and to God those which are spiritual.

The measure of the spiritual capacity of the evolving soul is your faith in
truth and your love for man, but the measure of your human strength of
character is your ability to resist the holding of grudges and your capacity to
withstand brooding in the face of deep sorrow. Defeat is the true mirror in
which you may honestly view your real self.

As you grow older in years and more experienced in the affairs of the kingdom,
are you becoming more tactful in dealing with troublesome mortals and more
tolerant in living with stubborn associates? Tact is the fulcrum of social
leverage, and tolerance is the earmark of a great soul. If you possess these
rare and charming gifts, as the days pass you will become more alert and expert
in your worthy efforts to avoid all unnecessary social misunderstandings. Such
wise souls are able to avoid much of the trouble which is certain to be the
portion of all who suffer from lack of emotional adjustment, those who refuse
to grow up, and those who refuse to grow old gracefully.

Avoid dishonesty and unfairness in all your efforts to preach truth and
proclaim the gospel. Seek no unearned recognition and crave no undeserved
sympathy. Love, freely receive from both divine and human sources regardless of
your deserts, and love freely in return. But in all other things related to
honor and adulation seek only that which honestly belongs to you.

The God-conscious mortal is certain of salvation; he is unafraid of life; he is
honest and consistent. He knows how bravely to endure unavoidable suffering; he
is uncomplaining when faced by inescapable hardship.

The true believer does not grow weary in well-doing just because he is
thwarted. Difficulty whets the ardor of the truth lover, while obstacles only
challenge the exertions of the undaunted kingdom builder.

And many other things Jesus taught them before they made ready to depart from
Tyre.

The day before Jesus left Tyre for the return to the region of the Sea of
Galilee, he called his associates together and directed the twelve evangelists
to

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go back by a route different from that which he and the twelve apostles were to
take. And after the evangelists here left Jesus, they were never again so
intimately associated with him.

6. THE RETURN FROM PHOENICIA

About noon on Sunday, July 24, Jesus and the twelve left the home of Joseph,
south of Tyre, going down the coast to Ptolemais. Here they tarried for a day,
speaking words of comfort to the company of believers resident there. Peter
preached to them on the evening of July 25.

On Tuesday they left Ptolemais, going east inland to near Jotapata by way of
the Tiberias road. Wednesday they stopped at Jotapata and instructed the
believers further in the things of the kingdom. Thursday they left Jotapata,
going north on the Nazareth-Mount Lebanon trail to the village of Zebulun, by
way of Ramah. They held meetings at Ramah on Friday and remained over the
Sabbath. They reached Zebulun on Sunday, the 31st, holding a meeting that
evening and departing the next morning.

Leaving Zebulun, they journeyed over to the junction with the Magdala-Sidon
road near Gischala, and thence they made their way to Gennesaret on the western
shores of the lake of Galilee, south of Capernaum, where they had appointed to
meet with David Zebedee, and where they intended to take counsel as to the next
move to be made in the work of preaching the gospel of the kingdom.

During a brief conference with David they learned that many leaders were then
gathered together on the opposite side of the lake near Kheresa, and
accordingly, that very evening a boat took them across. For one day they rested
quietly in the hills, going on the next day to the park, near by, where the
Master once fed the five thousand. Here they rested for three days and held
daily conferences, which were attended by about fifty men and women, the
remnants of the once numerous company of believers resident in Capernaum and
its environs.

While Jesus was absent from Capernaum and Galilee, the period of the Phoenician
sojourn, his enemies reckoned that the whole movement had been broken up and
concluded that Jesus' haste in withdrawing indicated he was so thoroughly
frightened that he would not likely ever return to bother them. All active
opposition to his teachings had about subsided. The believers were beginning to
hold public meetings once more, and there was occurring a gradual but effective
consolidation of the tried and true survivors of the great sifting through
which the gospel believers had just passed.

Philip, the brother of Herod, had become a halfhearted believer in Jesus and
sent word that the Master was free to live and work in his domains.

The mandate to close the synagogues of all Jewry to the teachings of Jesus and
all his followers had worked adversely upon the scribes and Pharisees.
Immediately upon Jesus' removing himself as an object of controversy, there
occurred a reaction among the entire Jewish people; there was general
resentment against the Pharisees and the Sanhedrin leaders at Jerusalem. Many
of the rulers of the synagogues began surreptitiously to open their synagogues
to Abner and his associates, claiming that these teachers were followers of
John and not disciples of Jesus.

Even Herod Antipas experienced a change of heart and, on learning that Jesus
was sojourning across the lake in the territory of his brother Philip, sent

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word to him that, while he had signed warrants for his arrest in Galilee, he
had not so authorized his apprehension in Perea, thus indicating that Jesus
would not be molested if he remained outside of Galilee; and he communicated
this same ruling to the Jews at Jerusalem.

And that was the situation about the first of August, A.D. 29, when the Master
returned from the Phoenician mission and began the reorganization of his
scattered, tested, and depleted forces for this last and eventful year of his
mission on earth.

The issues of battle are clearly drawn as the Master and his associates prepare
to begin the proclamation of a new religion, the religion of the spirit of the
living God who dwells in the minds of men.

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 Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
  of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
 Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
   Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
   Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
  Religions The Sojourn At Rome The Return From Rome The Transition Years John
  The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
  The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
    In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
 Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
  Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
 Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
   Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
   Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
 Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
   Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
    Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
  To Jerusalem Going Into Jerusalem Monday In Jerusalem Tuesday Morning In The
Temple The Last Temple Discourse Tuesday Evening On Mount Olivet Wednesday, The
   Rest Day Last Day At The Camp The Last Supper The Farewell Discourse Final
 Admonitions And Warnings In Gethsemane The Betrayal And Arrest Of Jesus Before
  The Sanhedrin Court The Trial Before Pilate Just Before The Crucifixion The
Crucifixion The Time Of The Tomb The Resurrection Morontia Appearances Of Jesus
   Appearances To The Apostles And Other Leaders Appearances In Galilee Final
  Appearances And Ascension Bestowal Of The Spirit Of Truth After Pentecost The
                                 Faith Of Jesus

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<EFBFBD>        //        <20>                   <20>                   <20>        <20>          <20>
<EFBFBD>     Fleeing      <20>        At         <20>   Urantia Book    <20> Search <20> SiteMap! <20>
<EFBFBD>    Through...    <20>  Caesarea-phi...  <20>       PA...       <20>        <20>          <20>
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<EFBFBD>  <20>  <20>  <20>  <20>  <20>  <20>           SPIRITWEB ORG (info@spiritweb.org),           <20>  <20>
<EFBFBD>  <20>  <20>  <20>  <20>  <20>  <20>                http://www.spiritweb.org                 <20>  <20>
<EFBFBD>  <20>  <20>  <20>  <20>  <20>  <20>           Webmaster <webmaster@spiritweb.org>           <20>  <20>
<EFBFBD>  <20>  <20>  <20>  <20>  <20>  <20>                                                         <20>  <20>
<EFBFBD>  <20>  <20>  <20>  <20>  <20>  <20>      ONLINE SINCE 1993. MAINTAINED IN SWITZERLAND.      <20>  <20>
<EFBFBD>  <20>  <20>  <20>  <20>  <20>  <20> DISTRIBUTED TO CALIFORNIA, SPAIN, ITALY, SOUTH AFRICA,  <20>  <20>
<EFBFBD>  <20>  <20>  <20>  <20>  <20>  <20>                        AUSTRALIA                        <20>  <20>
<EFBFBD>  <20>  <20>  <20>  <20>  <20>  <20>                                                         <20>  <20>
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