551 lines
32 KiB
Plaintext
551 lines
32 KiB
Plaintext
Urantia Book Paper 98 The Melchizedek Teachings In The Occident
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SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
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Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
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: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
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Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
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Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
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The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
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Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
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Of Human Government Development Of The State Government On A Neighboring Planet
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The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
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The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
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The Orient Andite Expansion In The Occident Development Of Modern Civilization
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The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
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Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
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Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
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Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
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Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
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In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
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Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
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Religion Religion In Human Experience The Real Nature Of Religion The
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Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
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The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
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Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
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Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
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...
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Paper 98 The Melchizedek Teachings In The Occident
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Introduction
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THE Melchizedek teachings entered Europe along many routes, but chiefly they
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came by way of Egypt and were embodied in Occidental philosophy after being
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thoroughly Hellenized and later Christianized. The ideals of the Western world
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were basically Socratic, and its later religious philosophy became that of
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Jesus as it was modified and compromised through contact with evolving
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Occidental philosophy and religion, all of which culminated in the Christian
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church.
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For a long time in Europe the Salem missionaries carried on their activities,
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becoming gradually absorbed into many of the cults and ritual groups which
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periodically arose. Among those who maintained the Salem teachings in the
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purest form must be mentioned the Cynics. These preachers of faith and trust in
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God were still functioning in Roman Europe in the first century after Christ,
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being later incorporated into the newly forming Christian religion.
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Much of the Salem doctrine was spread in Europe by the Jewish mercenary
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soldiers who fought in so many of the Occidental military struggles. In ancient
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times the Jews were famed as much for military valor as for theologic
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peculiarities.
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The basic doctrines of Greek philosophy, Jewish theology, and Christian ethics
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were fundamentally repercussions of the earlier Melchizedek teachings.
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1. THE SALEM RELIGION AMONG THE GREEKS
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The Salem missionaries might have built up a great religious structure among
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the Greeks had it not been for their strict interpretation of their oath of
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ordination, a pledge imposed by Machiventa which forbade the organization of
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exclusive congregations for worship, and which exacted the promise of each
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teacher never to function as a priest, never to receive fees for religious
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service, only food, clothing, and shelter. When the Melchizedek teachers
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penetrated to pre-Hellenic Greece, they found a people who still fostered the
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traditions of Adamson and the days of the Andites, but these teachings had
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become greatly adulterated with the notions and beliefs of the hordes of
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inferior slaves that had been brought to the Greek shores in increasing
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numbers. This adulteration produced a reversion to a crude animism with bloody
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rites, the lower classes even making ceremonial out of the execution of
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condemned criminals.
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The early influence of the Salem teachers was nearly destroyed by the so-called
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Aryan invasion from southern Europe and the East. These Hellenic invaders
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brought along with them anthropomorphic God concepts similar to those which
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their Aryan fellows had carried to India. This importation inaugu-
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top of page - 1078
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rated the evolution of the Greek family of gods and goddesses. This new
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religion was partly based on the cults of the incoming Hellenic barbarians, but
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it also shared in the myths of the older inhabitants of Greece.
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The Hellenic Greeks found the Mediterranean world largely dominated by the
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mother cult, and they imposed upon these peoples their man-god, Dyaus-Zeus, who
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had already become, like Yahweh among the henotheistic Semites, head of the
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whole Greek pantheon of subordinate gods. And the Greeks would have eventually
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achieved a true monotheism in the concept of Zeus except for their retention of
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the overcontrol of Fate. A God of final value must, himself, be the arbiter of
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fate and the creator of destiny.
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As a consequence of these factors in religious evolution, there presently
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developed the popular belief in the happy-go-lucky gods of Mount Olympus, gods
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more human than divine, and gods which the intelligent Greeks never did regard
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very seriously. They neither greatly loved nor greatly feared these divinities
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of their own creation. They had a patriotic and racial feeling for Zeus and his
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family of half men and half gods, but they hardly reverenced or worshiped them.
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The Hellenes became so impregnated with the antipriestcraft doctrines of the
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earlier Salem teachers that no priesthood of any importance ever arose in
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Greece. Even the making of images to the gods became more of a work in art than
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a matter of worship.
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The Olympian gods illustrate man's typical anthropomorphism. But the Greek
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mythology was more aesthetic than ethic. The Greek religion was helpful in that
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it portrayed a universe governed by a deity group. But Greek morals, ethics,
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and philosophy presently advanced far beyond the god concept, and this
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imbalance between intellectual and spiritual growth was as hazardous to Greece
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as it had proved to be in India.
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2. GREEK PHILOSOPHIC THOUGHT
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A lightly regarded and superficial religion cannot endure, especially when it
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has no priesthood to foster its forms and to fill the hearts of the devotees
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with fear and awe. The Olympian religion did not promise salvation, nor did it
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quench the spiritual thirst of its believers; therefore was it doomed to
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perish. Within a millennium of its inception it had nearly vanished, and the
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Greeks were without a national religion, the gods of Olympus having lost their
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hold upon the better minds.
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This was the situation when, during the sixth century before Christ, the Orient
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and the Levant experienced a revival of spiritual consciousness and a new
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awakening to the recognition of monotheism. But the West did not share in this
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new development; neither Europe nor northern Africa extensively participated in
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this religious renaissance. The Greeks, however, did engage in a magnificent
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intellectual advancement. They had begun to master fear and no longer sought
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religion as an antidote therefor, but they did not perceive that true religion
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is the cure for soul hunger, spiritual disquiet, and moral despair. They sought
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for the solace of the soul in deep thinking--philosophy and metaphysics. They
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turned from the contemplation of self-preservation--salvation--to
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self-realization and self-understanding.
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By rigorous thought the Greeks attempted to attain that consciousness of
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security which would serve as a substitute for the belief in survival, but they
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top of page - 1079
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utterly failed. Only the more intelligent among the higher classes of the
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Hellenic peoples could grasp this new teaching; the rank and file of the
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progeny of the slaves of former generations had no capacity for the reception
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of this new substitute for religion.
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The philosophers disdained all forms of worship, notwithstanding that they
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practically all held loosely to the background of a belief in the Salem
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doctrine of "the Intelligence of the universe," "the idea of God," and "the
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Great Source." In so far as the Greek philosophers gave recognition to the
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divine and the superfinite, they were frankly monotheistic; they gave scant
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recognition to the whole galaxy of Olympian gods and goddesses.
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The Greek poets of the fifth and sixth centuries, notably Pindar, attempted the
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reformation of Greek religion. They elevated its ideals, but they were more
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artists than religionists. They failed to develop a technique for fostering and
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conserving supreme values.
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Xenophanes taught one God, but his deity concept was too pantheistic to be a
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personal Father to mortal man. Anaxagoras was a mechanist except that he did
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recognize a First Cause, an Initial Mind. Socrates and his successors, Plato
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and Aristotle, taught that virtue is knowledge; goodness, health of the soul;
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that it is better to suffer injustice than to be guilty of it, that it is wrong
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to return evil for evil, and that the gods are wise and good. Their cardinal
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virtues were: wisdom, courage, temperance, and justice.
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The evolution of religious philosophy among the Hellenic and Hebrew peoples
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affords a contrastive illustration of the function of the church as an
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institution in the shaping of cultural progress. In Palestine, human thought
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was so priest-controlled and scripture-directed that philosophy and aesthetics
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were entirely submerged in religion and morality. In Greece, the almost
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complete absence of priests and "sacred scriptures" left the human mind free
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and unfettered, resulting in a startling development in depth of thought. But
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religion as a personal experience failed to keep pace with the intellectual
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probings into the nature and reality of the cosmos.
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In Greece, believing was subordinated to thinking; in Palestine, thinking was
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held subject to believing. Much of the strength of Christianity is due to its
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having borrowed heavily from both Hebrew morality and Greek thought.
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In Palestine, religious dogma became so crystallized as to jeopardize further
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growth; in Greece, human thought became so abstract that the concept of God
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resolved itself into a misty vapor of pantheistic speculation not at all unlike
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the impersonal Infinity of the Brahman philosophers.
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But the average men of these times could not grasp, nor were they much
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interested in, the Greek philosophy of self-realization and an abstract Deity;
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they rather craved promises of salvation, coupled with a personal God who could
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hear their prayers. They exiled the philosophers, persecuted the remnants of
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the Salem cult, both doctrines having become much blended, and made ready for
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that terrible orgiastic plunge into the follies of the mystery cults which were
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then overspreading the Mediterranean lands. The Eleusinian mysteries grew up
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within the Olympian pantheon, a Greek version of the worship of fertility;
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Dionysus nature worship flourished; the best of the cults was the Orphic
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brotherhood, whose moral preachments and promises of salvation made a great
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appeal to many.
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top of page - 1080
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All Greece became involved in these new methods of attaining salvation, these
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emotional and fiery ceremonials. No nation ever attained such heights of
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artistic philosophy in so short a time; none ever created such an advanced
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system of ethics practically without Deity and entirely devoid of the promise
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of human salvation; no nation ever plunged so quickly, deeply, and violently
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into such depths of intellectual stagnation, moral depravity, and spiritual
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poverty as these same Greek peoples when they flung themselves into the mad
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whirl of the mystery cults.
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Religions have long endured without philosophical support, but few
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philosophies, as such, have long persisted without some identification with
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religion. Philosophy is to religion as conception is to action. But the ideal
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human estate is that in which philosophy, religion, and science are welded into
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a meaningful unity by the conjoined action of wisdom, faith, and experience.
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3. THE MELCHIZEDEK TEACHINGS IN ROME
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Having grown out of the earlier religious forms of worship of the family gods
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into the tribal reverence for Mars, the god of war, it was natural that the
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later religion of the Latins was more of a political observance than were the
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intellectual systems of the Greeks and Brahmans or the more spiritual religions
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of several other peoples.
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In the great monotheistic renaissance of Melchizedek's gospel during the sixth
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century before Christ, too few of the Salem missionaries penetrated Italy, and
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those who did were unable to overcome the influence of the rapidly spreading
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Etruscan priesthood with its new galaxy of gods and temples, all of which
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became organized into the Roman state religion. This religion of the Latin
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tribes was not trivial and venal like that of the Greeks, neither was it
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austere and tyrannical like that of the Hebrews; it consisted for the most part
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in the observance of mere forms, vows, and taboos.
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Roman religion was greatly influenced by extensive cultural importations from
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Greece. Eventually most of the Olympian gods were transplanted and incorporated
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into the Latin pantheon. The Greeks long worshiped the fire of the family
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hearth--Hestia was the virgin goddess of the hearth; Vesta was the Roman
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goddess of the home. Zeus became Jupiter; Aphrodite, Venus; and so on down
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through the many Olympian deities.
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The religious initiation of Roman youths was the occasion of their solemn
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consecration to the service of the state. Oaths and admissions to citizenship
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were in reality religious ceremonies. The Latin peoples maintained temples,
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altars, and shrines and, in a crisis, would consult the oracles. They preserved
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the bones of heroes and later on those of the Christian saints.
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This formal and unemotional form of pseudoreligious patriotism was doomed to
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collapse, even as the highly intellectual and artistic worship of the Greeks
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had gone down before the fervid and deeply emotional worship of the mystery
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cults. The greatest of these devastating cults was the mystery religion of the
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Mother of God sect, which had its headquarters, in those days, on the exact
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site of the present church of St. Peter's in Rome.
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The emerging Roman state conquered politically but was in turn conquered by the
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cults, rituals, mysteries, and god concepts of Egypt, Greece, and the Levant.
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These imported cults continued to flourish throughout the Roman state
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top of page - 1081
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up to the time of Augustus, who, purely for political and civic reasons, made a
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heroic and somewhat successful effort to destroy the mysteries and revive the
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older political religion.
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One of the priests of the state religion told Augustus of the earlier attempts
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of the Salem teachers to spread the doctrine of one God, a final Deity
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presiding over all supernatural beings; and this idea took such a firm hold on
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the emperor that he built many temples, stocked them well with beautiful
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images, reorganized the state priesthood, re-established the state religion,
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appointed himself acting high priest of all, and as emperor did not hesitate to
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proclaim himself the supreme god.
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This new religion of Augustus worship flourished and was observed throughout
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the empire during his lifetime except in Palestine, the home of the Jews. And
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this era of the human gods continued until the official Roman cult had a roster
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of more than twoscore self-elevated human deities, all claiming miraculous
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births and other superhuman attributes.
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The last stand of the dwindling band of Salem believers was made by an earnest
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group of preachers, the Cynics, who exhorted the Romans to abandon their wild
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and senseless religious rituals and return to a form of worship embodying
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Melchizedek's gospel as it had been modified and contaminated through contact
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with the philosophy of the Greeks. But the people at large rejected the Cynics;
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they preferred to plunge into the rituals of the mysteries, which not only
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offered hopes of personal salvation but also gratified the desire for
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diversion, excitement, and entertainment.
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4. THE MYSTERY CULTS
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The majority of people in the Greco-Roman world, having lost their primitive
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family and state religions and being unable or unwilling to grasp the meaning
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of Greek philosophy, turned their attention to the spectacular and emotional
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mystery cults from Egypt and the Levant. The common people craved promises of
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salvation--religious consolation for today and assurances of hope for
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immortality after death.
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The three mystery cults which became most popular were:
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1. The Phrygian cult of Cybele and her son Attis.
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2. The Egyptian cult of Osiris and his mother Isis.
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3. The Iranian cult of the worship of Mithras as the savior and redeemer of
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sinful mankind.
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The Phrygian and Egyptian mysteries taught that the divine son (respectively
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Attis and Osiris) had experienced death and had been resurrected by divine
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power, and further that all who were properly initiated into the mystery, and
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who reverently celebrated the anniversary of the god's death and resurrection,
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would thereby become partakers of his divine nature and his immortality.
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The Phrygian ceremonies were imposing but degrading; their bloody festivals
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indicate how degraded and primitive these Levantine mysteries became. The most
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holy day was Black Friday, the "day of blood," commemorating the self-inflicted
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death of Attis. After three days of the celebration of the sacrifice and death
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of Attis the festival was turned to joy in honor of his resurrection.
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top of page - 1082
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The rituals of the worship of Isis and Osiris were more refined and impressive
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than were those of the Phrygian cult. This Egyptian ritual was built around the
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legend of the Nile god of old, a god who died and was resurrected, which
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concept was derived from the observation of the annually recurring stoppage of
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vegetation growth followed by the springtime restoration of all living plants.
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The frenzy of the observance of these mystery cults and the orgies of their
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ceremonials, which were supposed to lead up to the "enthusiasm" of the
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realization of divinity, were sometimes most revolting.
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5. THE CULT OF MITHRAS
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The Phrygian and Egyptian mysteries eventually gave way before the greatest of
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all the mystery cults, the worship of Mithras. The Mithraic cult made its
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appeal to a wide range of human nature and gradually supplanted both of its
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predecessors. Mithraism spread over the Roman Empire through the propagandizing
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of Roman legions recruited in the Levant, where this religion was the vogue,
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for they carried this belief wherever they went. And this new religious ritual
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was a great improvement over the earlier mystery cults.
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The cult of Mithras arose in Iran and long persisted in its homeland despite
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the militant opposition of the followers of Zoroaster. But by the time
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Mithraism reached Rome, it had become greatly improved by the absorption of
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many of Zoroaster's teachings. It was chiefly through the Mithraic cult that
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Zoroaster's religion exerted an influence upon later appearing Christianity.
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The Mithraic cult portrayed a militant god taking origin in a great rock,
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engaging in valiant exploits, and causing water to gush forth from a rock
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struck with his arrows. There was a flood from which one man escaped in a
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specially built boat and a last supper which Mithras celebrated with the
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sun-god before he ascended into the heavens. This sun-god, or Sol Invictus, was
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a degeneration of the Ahura-Mazda deity concept of Zoroastrianism. Mithras was
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conceived as the surviving champion of the sun-god in his struggle with the god
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of darkness. And in recognition of his slaying the mythical sacred bull,
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Mithras was made immortal, being exalted to the station of intercessor for the
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human race among the gods on high.
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The adherents of this cult worshiped in caves and other secret places, chanting
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hymns, mumbling magic, eating the flesh of the sacrificial animals, and
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drinking the blood. Three times a day they worshiped, with special weekly
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ceremonials on the day of the sun-god and with the most elaborate observance of
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all on the annual festival of Mithras, December twenty-fifth. It was believed
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that the partaking of the sacrament ensured eternal life, the immediate
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passing, after death, to the bosom of Mithras, there to tarry in bliss until
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the judgment day. On the judgment day the Mithraic keys of heaven would unlock
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the gates of Paradise for the reception of the faithful; whereupon all the
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unbaptized of the living and the dead would be annihilated upon the return of
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Mithras to earth. It was taught that, when a man died, he went before Mithras
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for judgment, and that at the end of the world Mithras would summon all the
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dead from their graves to face the last judgment. The wicked would be destroyed
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by fire, and the righteous would reign with Mithras forever.
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At first it was a religion only for men, and there were seven different orders
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into which believers could be successively initiated. Later on, the wives and
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top of page - 1083
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daughters of believers were admitted to the temples of the Great Mother, which
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adjoined the Mithraic temples. The women's cult was a mixture of Mithraic
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ritual and the ceremonies of the Phrygian cult of Cybele, the mother of Attis.
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6. MITHRAISM AND CHRISTIANITY
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Prior to the coming of the mystery cults and Christianity, personal religion
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hardly developed as an independent institution in the civilized lands of North
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Africa and Europe; it was more of a family, city-state, political, and imperial
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affair. The Hellenic Greeks never evolved a centralized worship system; the
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ritual was local; they had no priesthood and no "sacred book." Much as the
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Romans, their religious institutions lacked a powerful driving agency for the
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preservation of higher moral and spiritual values. While it is true that the
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institutionalization of religion has usually detracted from its spiritual
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quality, it is also a fact that no religion has thus far succeeded in surviving
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without the aid of institutional organization of some degree, greater or
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lesser.
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Occidental religion thus languished until the days of the Skeptics, Cynics,
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Epicureans, and Stoics, but most important of all, until the times of the great
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contest between Mithraism and Paul's new religion of Christianity.
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During the third century after Christ, Mithraic and Christian churches were
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very similar both in appearance and in the character of their ritual. A
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majority of such places of worship were underground, and both contained altars
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whose backgrounds variously depicted the sufferings of the savior who had
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brought salvation to a sin-cursed human race.
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Always had it been the practice of Mithraic worshipers, on entering the temple,
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to dip their fingers in holy water. And since in some districts there were
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those who at one time belonged to both religions, they introduced this custom
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into the majority of the Christian churches in the vicinity of Rome. Both
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religions employed baptism and partook of the sacrament of bread and wine. The
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one great difference between Mithraism and Christianity, aside from the
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characters of Mithras and Jesus, was that the one encouraged militarism while
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the other was ultrapacific. Mithraism's tolerance for other religions (except
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later Christianity) led to its final undoing. But the deciding factor in the
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struggle between the two was the admission of women into the full fellowship of
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the Christian faith.
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In the end the nominal Christian faith dominated the Occident. Greek philosophy
|
||
supplied the concepts of ethical value; Mithraism, the ritual of worship
|
||
observance; and Christianity, as such, the technique for the conservation of
|
||
moral and social values.
|
||
|
||
7. THE CHRISTIAN RELIGION
|
||
|
||
A Creator Son did not incarnate in the likeness of mortal flesh and bestow
|
||
himself upon the humanity of Urantia to reconcile an angry God but rather to
|
||
win all mankind to the recognition of the Father's love and to the realization
|
||
of their sonship with God. After all, even the great advocate of the atonement
|
||
doctrine realized something of this truth, for he declared that "God was in
|
||
Christ reconciling the world to himself."
|
||
|
||
top of page - 1084
|
||
|
||
It is not the province of this paper to deal with the origin and dissemination
|
||
of the Christian religion. Suffice it to say that it is built around the person
|
||
of Jesus of Nazareth, the humanly incarnate Michael Son of Nebadon, known to
|
||
Urantia as the Christ, the anointed one. Christianity was spread throughout the
|
||
Levant and Occident by the followers of this Galilean, and their missionary
|
||
zeal equaled that of their illustrious predecessors, the Sethites and
|
||
Salemites, as well as that of their earnest Asiatic contemporaries, the
|
||
Buddhist teachers.
|
||
|
||
The Christian religion, as a Urantian system of belief, arose through the
|
||
compounding of the following teachings, influences, beliefs, cults, and
|
||
personal individual attitudes:
|
||
|
||
1. The Melchizedek teachings, which are a basic factor in all the religions of
|
||
Occident and Orient that have arisen in the last four thousand years.
|
||
|
||
2. The Hebraic system of morality, ethics, theology, and belief in both
|
||
Providence and the supreme Yahweh.
|
||
|
||
3. The Zoroastrian conception of the struggle between cosmic good and evil,
|
||
which had already left its imprint on both Judaism and Mithraism. Through
|
||
prolonged contact attendant upon the struggles between Mithraism and
|
||
Christianity, the doctrines of the Iranian prophet became a potent factor in
|
||
determining the theologic and philosophic cast and structure of the dogmas,
|
||
tenets, and cosmology of the Hellenized and Latinized versions of the teachings
|
||
of Jesus.
|
||
|
||
4. The mystery cults, especially Mithraism but also the worship of the Great
|
||
Mother in the Phrygian cult. Even the legends of the birth of Jesus on Urantia
|
||
became tainted with the Roman version of the miraculous birth of the Iranian
|
||
savior-hero, Mithras, whose advent on earth was supposed to have been witnessed
|
||
by only a handful of gift-bearing shepherds who had been informed of this
|
||
impending event by angels.
|
||
|
||
5. The historic fact of the human life of Joshua ben Joseph, the reality of
|
||
Jesus of Nazareth as the glorified Christ, the Son of God.
|
||
|
||
6. The personal viewpoint of Paul of Tarsus. And it should be recorded that
|
||
Mithraism was the dominant religion of Tarsus during his adolescence. Paul
|
||
little dreamed that his well-intentioned letters to his converts would someday
|
||
be regarded by still later Christians as the "word of God." Such well-meaning
|
||
teachers must not be held accountable for the use made of their writings by
|
||
later-day successors.
|
||
|
||
7. The philosophic thought of the Hellenistic peoples, from Alexandria and
|
||
Antioch through Greece to Syracuse and Rome. The philosophy of the Greeks was
|
||
more in harmony with Paul's version of Christianity than with any other current
|
||
religious system and became an important factor in the success of Christianity
|
||
in the Occident. Greek philosophy, coupled with Paul's theology, still forms
|
||
the basis of European ethics.
|
||
|
||
As the original teachings of Jesus penetrated the Occident, they became
|
||
Occidentalized, and as they became Occidentalized, they began to lose their
|
||
potentially universal appeal to all races and kinds of men. Christianity,
|
||
today, has become a religion well adapted to the social, economic, and
|
||
political mores of the white races. It has long since ceased to be the religion
|
||
of Jesus, although it still valiantly portrays a beautiful religion about Jesus
|
||
to such individuals as
|
||
|
||
top of page - 1085
|
||
|
||
sincerely seek to follow in the way of its teaching. It has glorified Jesus as
|
||
the Christ, the Messianic anointed one from God, but has largely forgotten the
|
||
Master's personal gospel: the Fatherhood of God and the universal brotherhood
|
||
of all men.
|
||
|
||
And this is the long story of the teachings of Machiventa Melchizedek on
|
||
Urantia. It is nearly four thousand years since this emergency Son of Nebadon
|
||
bestowed himself on Urantia, and in that time the teachings of the "priest of
|
||
El Elyon, the Most High God," have penetrated to all races and peoples. And
|
||
Machiventa was successful in achieving the purpose of his unusual bestowal;
|
||
when Michael made ready to appear on Urantia, the God concept was existent in
|
||
the hearts of men and women, the same God concept that still flames anew in the
|
||
living spiritual experience of the manifold children of the Universal Father as
|
||
they live their intriguing temporal lives on the whirling planets of space.
|
||
|
||
[Presented by a Melchizedek of Nebadon.]
|
||
|
||
top of page - 1086
|
||
|
||
--------------------------------------------------------------------------------
|
||
Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
|
||
: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
|
||
Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
|
||
Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
|
||
The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
|
||
Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
|
||
Of Human Government Development Of The State Government On A Neighboring Planet
|
||
The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
|
||
The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
|
||
The Orient Andite Expansion In The Occident Development Of Modern Civilization
|
||
The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
|
||
Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
|
||
Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
|
||
Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
|
||
Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
|
||
In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
|
||
Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
|
||
Religion Religion In Human Experience The Real Nature Of Religion The
|
||
Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
|
||
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
|
||
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
|
||
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
|
||
The Adjuster And The Soul Personality Survival Seraphic Guardians Of Destiny
|
||
Seraphic Planetary Government The Supreme Being The Almighty Supreme God The
|
||
Supreme Supreme And Ultimate--time And Space The Bestowals Of Christ Michael
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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<EFBFBD> // <20> <20> <20> <20> <20>
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<EFBFBD> Evolution Of <20> The Social <20> Urantia Book <20> Search <20> SiteMap! <20>
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//
|
||
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||
--------------------------------------------------------------------------------
|
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<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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<EFBFBD> <20> <20> <20> <20> <20> <20> SPIRITWEB ORG (info@spiritweb.org), <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> http://www.spiritweb.org <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> Webmaster <webmaster@spiritweb.org> <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> ONLINE SINCE 1993. MAINTAINED IN SWITZERLAND. <20> <20>
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