textfiles/occult/URANTIA/p169.txt

                Urantia Book Paper 169 Last Teaching At Pella
        SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.

 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 169 Last Teaching At Pella

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Introduction

LATE on Monday evening, March 6, Jesus and the ten apostles arrived at the
Pella camp. This was the last week of Jesus' sojourn there, and he was very
active in teaching the multitude and instructing the apostles. He preached
every afternoon to the crowds and each night answered questions for the
apostles and certain of the more advanced disciples residing at the camp.

Word regarding the resurrection of Lazarus had reached the encampment two days
before the Master's arrival, and the entire assembly was agog. Not since the
feeding of the five thousand had anything occurred which so aroused the
imagination of the people. And thus it was at the very height of the second
phase of the public ministry of the kingdom that Jesus planned to teach this
one short week at Pella and then to begin the tour of southern Perea which led
right up to the final and tragic experiences of the last week in Jerusalem.

The Pharisees and the chief priests had begun to formulate their charges and to
crystallize their accusations. They objected to the Master's teachings on these
grounds:

1. He is a friend of publicans and sinners; he receives the ungodly and even
eats with them.

2. He is a blasphemer; he talks about God as being his Father and thinks he is
equal with God.

3. He is a lawbreaker. He heals disease on the Sabbath and in many other ways
flouts the sacred law of Israel.

4. He is in league with devils. He works wonders and does seeming miracles by
the power of Beelzebub, the prince of devils.

1. PARABLE OF THE LOST SON

On Thursday afternoon Jesus talked to the multitude about the "Grace of
Salvation." In the course of this sermon he retold the story of the lost sheep
and the lost coin and then added his favorite parable of the prodigal son. Said
Jesus:

"You have been admonished by the prophets from Samuel to John that you should
seek for God--search for truth. Always have they said, `Seek the Lord while he
may be found.' And all such teaching should be taken to heart. But I have come
to show you that, while you are seeking to find God, God is likewise seeking to
find you. Many times have I told you the story of the good shepherd who left
the ninety and nine sheep in the fold while he went forth searching for the one
that was lost, and how, when he had found the straying sheep, he laid it

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over his shoulder and tenderly carried it back to the fold. And when the lost
sheep had been restored to the fold, you remember that the good shepherd called
in his friends and bade them rejoice with him over the finding of the sheep
that had been lost. Again I say there is more joy in heaven over one sinner who
repents than over the ninety and nine just persons who need no repentance. The
fact that souls are lost only increases the interest of the heavenly Father. I
have come to this world to do my Father's bidding, and it has truly been said
of the Son of Man that he is a friend of publicans and sinners.

"You have been taught that divine acceptance comes after your repentance and as
a result of all your works of sacrifice and penitence, but I assure you that
the Father accepts you even before you have repented and sends the Son and his
associates to find you and bring you, with rejoicing, back to the fold, the
kingdom of sonship and spiritual progress. You are all like sheep which have
gone astray, and I have come to seek and to save those who are lost.

"And you should also remember the story of the woman who, having had ten pieces
of silver made into a necklace of adornment, lost one piece, and how she lit
the lamp and diligently swept the house and kept up the search until she found
the lost piece of silver. And as soon as she found the coin that was lost, she
called together her friends and neighbors, saying, `Rejoice with me, for I have
found the piece that was lost.' So again I say, there is always joy in the
presence of the angels of heaven over one sinner who repents and returns to the
Father's fold. And I tell you this story to impress upon you that the Father
and his Son go forth to search for those who are lost, and in this search we
employ all influences capable of rendering assistance in our diligent efforts
to find those who are lost, those who stand in need of salvation. And so, while
the Son of Man goes out in the wilderness to seek for the sheep gone astray, he
also searches for the coin which is lost in the house. The sheep wanders away,
unintentionally; the coin is covered by the dust of time and obscured by the
accumulation of the things of men.

"And now I would like to tell you the story of a thoughtless son of a
well-to-do farmer who deliberately left his father's house and went off into a
foreign land, where he fell into much tribulation. You recall that the sheep
strayed away without intention, but this youth left his home with
premeditation. It was like this:

"A certain man had two sons; one, the younger, was lighthearted and carefree,
always seeking for a good time and shirking responsibility, while his older
brother was serious, sober, hard-working, and willing to bear responsibility.
Now these two brothers did not get along well together; they were always
quarreling and bickering. The younger lad was cheerful and vivacious, but
indolent and unreliable; the older son was steady and industrious, at the same
time self-centered, surly, and conceited. The younger son enjoyed play but
shunned work; the older devoted himself to work but seldom played. This
association became so disagreeable that the younger son came to his father and
said: Father, give me the third portion of your possessions which would fall to
me and allow me to go out into the world to seek my own fortune.' And when the
father heard this request, knowing how unhappy the young man was at home and
with his older brother, he divided his property, giving the youth his share.

"Within a few weeks the young man gathered together all his funds and set out
upon a journey to a far country, and finding nothing profitable to do which

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was also pleasurable, he soon wasted all his inheritance in riotous living. And
when he had spent all, there arose a prolonged famine in that country, and he
found himself in want. And so, when he suffered hunger and his distress was
great, he found employment with one of the citizens of that country, who sent
him into the fields to feed swine. And the young man would fain have filled
himself with the husks which the swine ate, but no one would give him anything.

"One day, when he was very hungry, he came to himself and said: `How many hired
servants of my father have bread enough and to spare while I perish with
hunger, feeding swine off here in a foreign country! I will arise and go to my
father, and I will say to him: Father, I have sinned against heaven and against
you. I am no more worthy to be called your son; only be willing to make me one
of your hired servants.' And when the young man had reached this decision, he
arose and started out for his father's house.

"Now this father had grieved much for his son; he had missed the cheerful,
though thoughtless, lad. This father loved this son and was always on the
lookout for his return, so that on the day he approached his home, even while
he was yet afar off, the father saw him and, being moved with loving
compassion, ran out to meet him, and with affectionate greeting he embraced and
kissed him. And after they had thus met, the son looked up into his father's
tearful face and said: `Father! I have sinned against heaven and in your sight;
I am no more worthy to be called a son'--but the lad did not find opportunity
to complete his confession because the overjoyed father said to the servants
who had by this time come running up: `Bring quickly his best robe, the one I
have saved, and put it on him and put the son's ring on his hand and fetch
sandals for his feet.'

"And then, after the happy father had led the footsore and weary lad into the
house, he called to his servants: `Bring on the fatted calf and kill it, and
let us eat and make merry, for this my son was dead and is alive again; he was
lost and is found.' And they all gathered about the father to rejoice with him
over the restoration of his son.

"About this time, while they were celebrating, the elder son came in from his
day's work in the field, and as he drew near the house, he heard the music and
the dancing. And when he came up to the back door, he called out one of the
servants and inquired as to the meaning of all this festivity. And then said
the servant: `Your long-lost brother has come home, and your father has killed
the fatted calf to rejoice over his son's safe return. Come in that you also
may greet your brother and receive him back into your father's house.'

"But when the older brother heard this, he was so hurt and angry he would not
go into the house. When his father heard of his resentment of the welcome of
his younger brother, he went out to entreat him. But the older son would not
yield to his father's persuasion. He answered his father, saying: `Here these
many years have I served you, never transgressing the least of your commands,
and yet you never gave me even a kid that I might make merry with my friends. I
have remained here to care for you all these years, and you never made
rejoicing over my faithful service, but when this your son returns, having
squandered your substance with harlots, you make haste to kill the fatted calf
and make merry over him.'

"Since this father truly loved both of his sons, he tried to reason with this
older one: `But, my son, you have all the while been with me, and all this
which I have is yours. You could have had a kid at any time you had made
friends to share your merriment. But it is only proper that you should now join
with me

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in being glad and merry because of your brother's return. Think of it, my son,
your brother was lost and is found; he has returned alive to us!'"

This was one of the most touching and effective of all the parables which Jesus
ever presented to impress upon his hearers the Father's willingness to receive
all who seek entrance into the kingdom of heaven.

Jesus was very partial to telling these three stories at the same time. He
presented the story of the lost sheep to show that, when men unintentionally
stray away from the path of life, the Father is mindful of such lost ones and
goes out, with his Sons, the true shepherds of the flock, to seek the lost
sheep. He then would recite the story of the coin lost in the house to
illustrate how thorough is the divine searching for all who are confused,
confounded, or otherwise spiritually blinded by the material cares and
accumulations of life. And then he would launch forth into the telling of this
parable of the lost son, the reception of the returning prodigal, to show how
complete is the restoration of the lost son into his Father's house and heart.

Many, many times during his years of teaching, Jesus told and retold this story
of the prodigal son. This parable and the story of the good Samaritan were his
favorite means of teaching the love of the Father and the neighborliness of
man.

2. PARABLE OF THE SHREWD STEWARD

One evening Simon Zelotes, commenting on one of Jesus' statements, said:
"Master, what did you mean when you said today that many of the children of the
world are wiser in their generation than are the children of the kingdom since
they are skillful in making friends with the mammon of unrighteousness?" Jesus
answered:

"Some of you, before you entered the kingdom, were very shrewd in dealing with
your business associates. If you were unjust and often unfair, you were
nonetheless prudent and farseeing in that you transacted your business with an
eye single to your present profit and future safety. Likewise should you now so
order your lives in the kingdom as to provide for your present joy while you
also make certain of your future enjoyment of treasures laid up in heaven. If
you were so diligent in making gains for yourselves when in the service of
self, why should you show less diligence in gaining souls for the kingdom since
you are now servants of the brotherhood of man and stewards of God?

"You may all learn a lesson from the story of a certain rich man who had a
shrewd but unjust steward. This steward had not only oppressed his master's
clients for his own selfish gain, but he had also directly wasted and
squandered his master's funds. When all this finally came to the ears of his
master, he called the steward before him and asked the meaning of these rumors
and required that he should give immediate accounting of his stewardship and
prepare to turn his master's affairs over to another.

"Now this unfaithful steward began to say to himself: `What shall I do since I
am about to lose this stewardship? I have not the strength to dig; to beg I am
ashamed. I know what I will do to make certain that, when I am put out of this
stewardship, I will be welcomed into the houses of all who do business with my
master.' And then, calling in each of his lord's debtors, he said to the first,
`How

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much do you owe my master?' He answered, `A hundred measures of oil.' Then said
the steward, `Take your wax board bond, sit down quickly, and change it to
fifty.' Then he said to another debtor, `How much do you owe?' And he replied,
`A hundred measures of wheat.' Then said the steward, `Take your bond and write
fourscore.' And this he did with numerous other debtors. And so did this
dishonest steward seek to make friends for himself after he would be discharged
from his stewardship. Even his lord and master, when he subsequently found out
about this, was compelled to admit that his unfaithful steward had at least
shown sagacity in the manner in which he had sought to provide for future days
of want and adversity.

"And it is in this way that the sons of this world sometimes show more wisdom
in their preparation for the future than do the children of light. I say to you
who profess to be acquiring treasure in heaven: Take lessons from those who
make friends with the mammon of unrighteousness, and likewise so conduct your
lives that you make eternal friendship with the forces of righteousness in
order that, when all things earthly fail, you shall be joyfully received into
the eternal habitations.

"I affirm that he who is faithful in little will also be faithful in much,
while he who is unrighteous in little will also be unrighteous in much. If you
have not shown foresight and integrity in the affairs of this world, how can
you hope to be faithful and prudent when you are trusted with the stewardship
of the true riches of the heavenly kingdom? If you are not good stewards and
faithful bankers, if you have not been faithful in that which is another's, who
will be foolish enough to give you great treasure in your own name?

"And again I assert that no man can serve two masters; either he will hate the
one and love the other, or else he will hold to one while he despises the
other. You cannot serve God and mammon."

When the Pharisees who were present heard this, they began to sneer and scoff
since they were much given to the acquirement of riches. These unfriendly
hearers sought to engage Jesus in unprofitable argumentation, but he refused to
debate with his enemies. When the Pharisees fell to wrangling among themselves,
their loud speaking attracted large numbers of the multitude encamped
thereabouts; and when they began to dispute with each other, Jesus withdrew,
going to his tent for the night.

3. THE RICH MAN AND THE BEGGAR

When the meeting became too noisy, Simon Peter, standing up, took charge,
saying: "Men and brethren, it is not seemly thus to dispute among yourselves.
The Master has spoken, and you do well to ponder his words. And this is no new
doctrine which he proclaimed to you. Have you not also heard the allegory of
the Nazarites concerning the rich man and the beggar? Some of us heard John the
Baptist thunder this parable of warning to those who love riches and covet
dishonest wealth. And while this olden parable is not according to the gospel
we preach, you would all do well to heed its lessons until such a time as you
comprehend the new light of the kingdom of heaven. The story as John told it
was like this:

"There was a certain rich man named Dives, who, being clothed in purple and
fine linen, lived in mirth and splendor every day. And there was a certain

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beggar named Lazarus, who lay at this rich man's gate, covered with sores and
desiring to be fed with the crumbs which fell from the rich man's table; yes,
even the dogs came and licked his sores. And it came to pass that the beggar
died and was carried away by the angels to rest in Abraham's bosom. And then,
presently, this rich man also died and was buried with great pomp and regal
splendor. When the rich man departed from this world, he waked up in Hades, and
finding himself in torment, he lifted up his eyes and beheld Abraham afar off
and Lazarus in his bosom. And then Dives cried aloud: `Father Abraham, have
mercy on me and send over Lazarus that he may dip the tip of his finger in
water to cool my tongue, for I am in great anguish because of my punishment.'
And then Abraham replied: `My son, you should remember that in your lifetime
you enjoyed the good things while Lazarus in like manner suffered the evil. But
now all this is changed, seeing that Lazarus is comforted while you are
tormented. And besides, between us and you there is a great gulf so that we
cannot go to you, neither can you come over to us.' Then said Dives to Abraham:
`I pray you send Lazarus back to my father's house, inasmuch as I have five
brothers, that he may so testify as to prevent my brothers from coming to this
place of torment.' But Abraham said: `My son, they have Moses and the prophets;
let them hear them.' And then answered Dives: `No, No, Father Abraham! but if
one go to them from the dead, they will repent.' And then said Abraham: `If
they hear not Moses and the prophets, neither will they be persuaded even if
one were to rise from the dead.'"

After Peter had recited this ancient parable of the Nazarite brotherhood, and
since the crowd had quieted down, Andrew arose and dismissed them for the
night. Although both the apostles and his disciples frequently asked Jesus
questions about the parable of Dives and Lazarus, he never consented to make
comment thereon.

4. THE FATHER AND HIS KINGDOM

Jesus always had trouble trying to explain to the apostles that, while they
proclaimed the establishment of the kingdom of God, the Father in heaven was
not a king. At the time Jesus lived on earth and taught in the flesh, the
people of Urantia knew mostly of kings and emperors in the governments of the
nations, and the Jews had long contemplated the coming of the kingdom of God.
For these and other reasons, the Master thought best to designate the spiritual
brotherhood of man as the kingdom of heaven and the spirit head of this
brotherhood as the Father in heaven. Never did Jesus refer to his Father as a
king. In his intimate talks with the apostles he always referred to himself as
the Son of Man and as their elder brother. He depicted all his followers as
servants of mankind and messengers of the gospel of the kingdom.

Jesus never gave his apostles a systematic lesson concerning the personality
and attributes of the Father in heaven. He never asked men to believe in his
Father; he took it for granted they did. Jesus never belittled himself by
offering arguments in proof of the reality of the Father. His teaching
regarding the Father all centered in the declaration that he and the Father are
one; that he who has seen the Son has seen the Father; that the Father, like
the Son, knows all things; that only the Son really knows the Father, and he to
whom the Son will reveal him; that he who knows the Son knows also the Father;
and that the Father sent him into the world to reveal their combined natures
and to show

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forth their conjoint work. He never made other pronouncements about his Father
except to the woman of Samaria at Jacob's well, when he declared, "God is
spirit."

You learn about God from Jesus by observing the divinity of his life, not by
depending on his teachings. From the life of the Master you may each assimilate
that concept of God which represents the measure of your capacity to perceive
realities spiritual and divine, truths real and eternal. The finite can never
hope to comprehend the Infinite except as the Infinite was focalized in the
time-space personality of the finite experience of the human life of Jesus of
Nazareth.

Jesus well knew that God can be known only by the realities of experience;
never can he be understood by the mere teaching of the mind. Jesus taught his
apostles that, while they never could fully understand God, they could most
certainly know him, even as they had known the Son of Man. You can know God,
not by understanding what Jesus said, but by knowing what Jesus was. Jesus was
a revelation of God.

Except when quoting the Hebrew scriptures, Jesus referred to Deity by only two
names: God and Father. And when the Master made reference to his Father as God,
he usually employed the Hebrew word signifying the plural God (the Trinity) and
not the word Yahweh, which stood for the progressive conception of the tribal
God of the Jews.

Jesus never called the Father a king, and he very much regretted that the
Jewish hope for a restored kingdom and John's proclamation of a coming kingdom
made it necessary for him to denominate his proposed spiritual brotherhood the
kingdom of heaven. With the one exception--the declaration that "God is
spirit"--Jesus never referred to Deity in any manner other than in terms
descriptive of his own personal relationship with the First Source and Center
of Paradise.

Jesus employed the word God to designate the idea of Deity and the word Father
to designate the experience of knowing God. When the word Father is employed to
denote God, it should be understood in its largest possible meaning. The word
God cannot be defined and therefore stands for the infinite concept of the
Father, while the term Father, being capable of partial definition, may be
employed to represent the human concept of the divine Father as he is
associated with man during the course of mortal existence.

To the Jews, Elohim was the God of gods, while Yahweh was the God of Israel.
Jesus accepted the concept of Elohim and called this supreme group of beings
God. In the place of the concept of Yahweh, the racial deity, he introduced the
idea of the fatherhood of God and the world-wide brotherhood of man. He exalted
the Yahweh concept of a deified racial Father to the idea of a Father of all
the children of men, a divine Father of the individual believer. And he further
taught that this God of universes and this Father of all men were one and the
same Paradise Deity.

Jesus never claimed to be the manifestation of Elohim (God) in the flesh. He
never declared that he was a revelation of Elohim (God) to the worlds. He never
taught that he who had seen him had seen Elohim (God). But he did proclaim
himself as the revelation of the Father in the flesh, and he did say that whoso
had seen him had seen the Father. As the divine Son he claimed to represent
only the Father.

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He was, indeed, the Son of even the Elohim God; but in the likeness of mortal
flesh and to the mortal sons of God, he chose to limit his life revelation to
the portrayal of his Father's character in so far as such a revelation might be
comprehensible to mortal man. As regards the character of the other persons of
the Paradise Trinity, we shall have to be content with the teaching that they
are altogether like the Father, who has been revealed in personal portraiture
in the life of his incarnated Son, Jesus of Nazareth.

Although Jesus revealed the true nature of the heavenly Father in his earth
life, he taught little about him. In fact, he taught only two things: that God
in himself is spirit, and that, in all matters of relationship with his
creatures, he is a Father. On this evening Jesus made the final pronouncement
of his relationship with God when he declared: "I have come out from the
Father, and I have come into the world; again, I will leave the world and go to
the Father."

But mark you! never did Jesus say, "Whoso has heard me has heard God." But he
did say, "He who has seen me has seen the Father." To hear Jesus' teaching is
not equivalent to knowing God, but to see Jesus is an experience which in
itself is a revelation of the Father to the soul. The God of universes rules
the far-flung creation, but it is the Father in heaven who sends forth his
spirit to dwell within your minds.

Jesus is the spiritual lens in human likeness which makes visible to the
material creature Him who is invisible. He is your elder brother who, in the
flesh, makes known to you a Being of infinite attributes whom not even the
celestial hosts can presume fully to understand. But all of this must consist
in the personal experience of the individual believer. God who is spirit can be
known only as a spiritual experience. God can be revealed to the finite sons of
the material worlds, by the divine Son of the spiritual realms, only as a
Father. You can know the Eternal as a Father; you can worship him as the God of
universes, the infinite Creator of all existences.

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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>  <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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