510 lines
31 KiB
Plaintext
510 lines
31 KiB
Plaintext
Urantia Book Paper 169 Last Teaching At Pella
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SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
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Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
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of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
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Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
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Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
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Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
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Religions The Sojourn At Rome The Return From Rome The Transition Years John
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The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
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Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
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The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
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In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
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Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
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Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
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Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
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Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
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Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
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Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
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Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
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Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
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Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
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To Jerusalem Going Into Jerusalem Monday In Jerusalem ...
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Paper 169 Last Teaching At Pella
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Introduction
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LATE on Monday evening, March 6, Jesus and the ten apostles arrived at the
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Pella camp. This was the last week of Jesus' sojourn there, and he was very
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active in teaching the multitude and instructing the apostles. He preached
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every afternoon to the crowds and each night answered questions for the
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apostles and certain of the more advanced disciples residing at the camp.
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Word regarding the resurrection of Lazarus had reached the encampment two days
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before the Master's arrival, and the entire assembly was agog. Not since the
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feeding of the five thousand had anything occurred which so aroused the
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imagination of the people. And thus it was at the very height of the second
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phase of the public ministry of the kingdom that Jesus planned to teach this
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one short week at Pella and then to begin the tour of southern Perea which led
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right up to the final and tragic experiences of the last week in Jerusalem.
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The Pharisees and the chief priests had begun to formulate their charges and to
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crystallize their accusations. They objected to the Master's teachings on these
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grounds:
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1. He is a friend of publicans and sinners; he receives the ungodly and even
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eats with them.
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2. He is a blasphemer; he talks about God as being his Father and thinks he is
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equal with God.
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3. He is a lawbreaker. He heals disease on the Sabbath and in many other ways
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flouts the sacred law of Israel.
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4. He is in league with devils. He works wonders and does seeming miracles by
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the power of Beelzebub, the prince of devils.
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1. PARABLE OF THE LOST SON
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On Thursday afternoon Jesus talked to the multitude about the "Grace of
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Salvation." In the course of this sermon he retold the story of the lost sheep
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and the lost coin and then added his favorite parable of the prodigal son. Said
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Jesus:
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"You have been admonished by the prophets from Samuel to John that you should
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seek for God--search for truth. Always have they said, `Seek the Lord while he
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may be found.' And all such teaching should be taken to heart. But I have come
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to show you that, while you are seeking to find God, God is likewise seeking to
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find you. Many times have I told you the story of the good shepherd who left
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the ninety and nine sheep in the fold while he went forth searching for the one
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that was lost, and how, when he had found the straying sheep, he laid it
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top of page - 1851
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over his shoulder and tenderly carried it back to the fold. And when the lost
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sheep had been restored to the fold, you remember that the good shepherd called
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in his friends and bade them rejoice with him over the finding of the sheep
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that had been lost. Again I say there is more joy in heaven over one sinner who
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repents than over the ninety and nine just persons who need no repentance. The
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fact that souls are lost only increases the interest of the heavenly Father. I
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have come to this world to do my Father's bidding, and it has truly been said
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of the Son of Man that he is a friend of publicans and sinners.
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"You have been taught that divine acceptance comes after your repentance and as
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a result of all your works of sacrifice and penitence, but I assure you that
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the Father accepts you even before you have repented and sends the Son and his
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associates to find you and bring you, with rejoicing, back to the fold, the
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kingdom of sonship and spiritual progress. You are all like sheep which have
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gone astray, and I have come to seek and to save those who are lost.
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"And you should also remember the story of the woman who, having had ten pieces
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of silver made into a necklace of adornment, lost one piece, and how she lit
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the lamp and diligently swept the house and kept up the search until she found
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the lost piece of silver. And as soon as she found the coin that was lost, she
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called together her friends and neighbors, saying, `Rejoice with me, for I have
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found the piece that was lost.' So again I say, there is always joy in the
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presence of the angels of heaven over one sinner who repents and returns to the
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Father's fold. And I tell you this story to impress upon you that the Father
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and his Son go forth to search for those who are lost, and in this search we
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employ all influences capable of rendering assistance in our diligent efforts
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to find those who are lost, those who stand in need of salvation. And so, while
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the Son of Man goes out in the wilderness to seek for the sheep gone astray, he
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also searches for the coin which is lost in the house. The sheep wanders away,
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unintentionally; the coin is covered by the dust of time and obscured by the
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accumulation of the things of men.
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"And now I would like to tell you the story of a thoughtless son of a
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well-to-do farmer who deliberately left his father's house and went off into a
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foreign land, where he fell into much tribulation. You recall that the sheep
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strayed away without intention, but this youth left his home with
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premeditation. It was like this:
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"A certain man had two sons; one, the younger, was lighthearted and carefree,
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always seeking for a good time and shirking responsibility, while his older
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brother was serious, sober, hard-working, and willing to bear responsibility.
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Now these two brothers did not get along well together; they were always
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quarreling and bickering. The younger lad was cheerful and vivacious, but
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indolent and unreliable; the older son was steady and industrious, at the same
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time self-centered, surly, and conceited. The younger son enjoyed play but
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shunned work; the older devoted himself to work but seldom played. This
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association became so disagreeable that the younger son came to his father and
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said: Father, give me the third portion of your possessions which would fall to
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me and allow me to go out into the world to seek my own fortune.' And when the
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father heard this request, knowing how unhappy the young man was at home and
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with his older brother, he divided his property, giving the youth his share.
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"Within a few weeks the young man gathered together all his funds and set out
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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
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when he had spent all, there arose a prolonged famine in that country, and he
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found himself in want. And so, when he suffered hunger and his distress was
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great, he found employment with one of the citizens of that country, who sent
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him into the fields to feed swine. And the young man would fain have filled
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himself with the husks which the swine ate, but no one would give him anything.
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"One day, when he was very hungry, he came to himself and said: `How many hired
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servants of my father have bread enough and to spare while I perish with
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hunger, feeding swine off here in a foreign country! I will arise and go to my
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father, and I will say to him: Father, I have sinned against heaven and against
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you. I am no more worthy to be called your son; only be willing to make me one
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of your hired servants.' And when the young man had reached this decision, he
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arose and started out for his father's house.
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"Now this father had grieved much for his son; he had missed the cheerful,
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though thoughtless, lad. This father loved this son and was always on the
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lookout for his return, so that on the day he approached his home, even while
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he was yet afar off, the father saw him and, being moved with loving
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compassion, ran out to meet him, and with affectionate greeting he embraced and
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kissed him. And after they had thus met, the son looked up into his father's
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tearful face and said: `Father! I have sinned against heaven and in your sight;
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I am no more worthy to be called a son'--but the lad did not find opportunity
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to complete his confession because the overjoyed father said to the servants
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who had by this time come running up: `Bring quickly his best robe, the one I
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have saved, and put it on him and put the son's ring on his hand and fetch
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sandals for his feet.'
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"And then, after the happy father had led the footsore and weary lad into the
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house, he called to his servants: `Bring on the fatted calf and kill it, and
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let us eat and make merry, for this my son was dead and is alive again; he was
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lost and is found.' And they all gathered about the father to rejoice with him
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over the restoration of his son.
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"About this time, while they were celebrating, the elder son came in from his
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day's work in the field, and as he drew near the house, he heard the music and
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the dancing. And when he came up to the back door, he called out one of the
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servants and inquired as to the meaning of all this festivity. And then said
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the servant: `Your long-lost brother has come home, and your father has killed
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the fatted calf to rejoice over his son's safe return. Come in that you also
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may greet your brother and receive him back into your father's house.'
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"But when the older brother heard this, he was so hurt and angry he would not
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go into the house. When his father heard of his resentment of the welcome of
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his younger brother, he went out to entreat him. But the older son would not
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yield to his father's persuasion. He answered his father, saying: `Here these
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many years have I served you, never transgressing the least of your commands,
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and yet you never gave me even a kid that I might make merry with my friends. I
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have remained here to care for you all these years, and you never made
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rejoicing over my faithful service, but when this your son returns, having
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squandered your substance with harlots, you make haste to kill the fatted calf
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and make merry over him.'
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"Since this father truly loved both of his sons, he tried to reason with this
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older one: `But, my son, you have all the while been with me, and all this
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which I have is yours. You could have had a kid at any time you had made
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friends to share your merriment. But it is only proper that you should now join
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with me
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top of page - 1853
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in being glad and merry because of your brother's return. Think of it, my son,
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your brother was lost and is found; he has returned alive to us!'"
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This was one of the most touching and effective of all the parables which Jesus
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ever presented to impress upon his hearers the Father's willingness to receive
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all who seek entrance into the kingdom of heaven.
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Jesus was very partial to telling these three stories at the same time. He
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presented the story of the lost sheep to show that, when men unintentionally
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stray away from the path of life, the Father is mindful of such lost ones and
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goes out, with his Sons, the true shepherds of the flock, to seek the lost
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sheep. He then would recite the story of the coin lost in the house to
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illustrate how thorough is the divine searching for all who are confused,
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confounded, or otherwise spiritually blinded by the material cares and
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accumulations of life. And then he would launch forth into the telling of this
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parable of the lost son, the reception of the returning prodigal, to show how
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complete is the restoration of the lost son into his Father's house and heart.
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Many, many times during his years of teaching, Jesus told and retold this story
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of the prodigal son. This parable and the story of the good Samaritan were his
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favorite means of teaching the love of the Father and the neighborliness of
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man.
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2. PARABLE OF THE SHREWD STEWARD
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One evening Simon Zelotes, commenting on one of Jesus' statements, said:
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"Master, what did you mean when you said today that many of the children of the
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world are wiser in their generation than are the children of the kingdom since
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they are skillful in making friends with the mammon of unrighteousness?" Jesus
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answered:
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"Some of you, before you entered the kingdom, were very shrewd in dealing with
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your business associates. If you were unjust and often unfair, you were
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nonetheless prudent and farseeing in that you transacted your business with an
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eye single to your present profit and future safety. Likewise should you now so
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order your lives in the kingdom as to provide for your present joy while you
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also make certain of your future enjoyment of treasures laid up in heaven. If
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you were so diligent in making gains for yourselves when in the service of
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self, why should you show less diligence in gaining souls for the kingdom since
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you are now servants of the brotherhood of man and stewards of God?
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"You may all learn a lesson from the story of a certain rich man who had a
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shrewd but unjust steward. This steward had not only oppressed his master's
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clients for his own selfish gain, but he had also directly wasted and
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squandered his master's funds. When all this finally came to the ears of his
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master, he called the steward before him and asked the meaning of these rumors
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and required that he should give immediate accounting of his stewardship and
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prepare to turn his master's affairs over to another.
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"Now this unfaithful steward began to say to himself: `What shall I do since I
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am about to lose this stewardship? I have not the strength to dig; to beg I am
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ashamed. I know what I will do to make certain that, when I am put out of this
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stewardship, I will be welcomed into the houses of all who do business with my
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master.' And then, calling in each of his lord's debtors, he said to the first,
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`How
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top of page - 1854
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much do you owe my master?' He answered, `A hundred measures of oil.' Then said
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the steward, `Take your wax board bond, sit down quickly, and change it to
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fifty.' Then he said to another debtor, `How much do you owe?' And he replied,
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`A hundred measures of wheat.' Then said the steward, `Take your bond and write
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fourscore.' And this he did with numerous other debtors. And so did this
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dishonest steward seek to make friends for himself after he would be discharged
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from his stewardship. Even his lord and master, when he subsequently found out
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about this, was compelled to admit that his unfaithful steward had at least
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shown sagacity in the manner in which he had sought to provide for future days
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of want and adversity.
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"And it is in this way that the sons of this world sometimes show more wisdom
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in their preparation for the future than do the children of light. I say to you
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who profess to be acquiring treasure in heaven: Take lessons from those who
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make friends with the mammon of unrighteousness, and likewise so conduct your
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lives that you make eternal friendship with the forces of righteousness in
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order that, when all things earthly fail, you shall be joyfully received into
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the eternal habitations.
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"I affirm that he who is faithful in little will also be faithful in much,
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while he who is unrighteous in little will also be unrighteous in much. If you
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have not shown foresight and integrity in the affairs of this world, how can
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you hope to be faithful and prudent when you are trusted with the stewardship
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of the true riches of the heavenly kingdom? If you are not good stewards and
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faithful bankers, if you have not been faithful in that which is another's, who
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will be foolish enough to give you great treasure in your own name?
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"And again I assert that no man can serve two masters; either he will hate the
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one and love the other, or else he will hold to one while he despises the
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other. You cannot serve God and mammon."
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When the Pharisees who were present heard this, they began to sneer and scoff
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since they were much given to the acquirement of riches. These unfriendly
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hearers sought to engage Jesus in unprofitable argumentation, but he refused to
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debate with his enemies. When the Pharisees fell to wrangling among themselves,
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their loud speaking attracted large numbers of the multitude encamped
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thereabouts; and when they began to dispute with each other, Jesus withdrew,
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going to his tent for the night.
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3. THE RICH MAN AND THE BEGGAR
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When the meeting became too noisy, Simon Peter, standing up, took charge,
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saying: "Men and brethren, it is not seemly thus to dispute among yourselves.
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The Master has spoken, and you do well to ponder his words. And this is no new
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doctrine which he proclaimed to you. Have you not also heard the allegory of
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the Nazarites concerning the rich man and the beggar? Some of us heard John the
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Baptist thunder this parable of warning to those who love riches and covet
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dishonest wealth. And while this olden parable is not according to the gospel
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we preach, you would all do well to heed its lessons until such a time as you
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comprehend the new light of the kingdom of heaven. The story as John told it
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was like this:
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"There was a certain rich man named Dives, who, being clothed in purple and
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fine linen, lived in mirth and splendor every day. And there was a certain
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top of page - 1855
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beggar named Lazarus, who lay at this rich man's gate, covered with sores and
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desiring to be fed with the crumbs which fell from the rich man's table; yes,
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even the dogs came and licked his sores. And it came to pass that the beggar
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died and was carried away by the angels to rest in Abraham's bosom. And then,
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presently, this rich man also died and was buried with great pomp and regal
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splendor. When the rich man departed from this world, he waked up in Hades, and
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finding himself in torment, he lifted up his eyes and beheld Abraham afar off
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and Lazarus in his bosom. And then Dives cried aloud: `Father Abraham, have
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mercy on me and send over Lazarus that he may dip the tip of his finger in
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water to cool my tongue, for I am in great anguish because of my punishment.'
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And then Abraham replied: `My son, you should remember that in your lifetime
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you enjoyed the good things while Lazarus in like manner suffered the evil. But
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now all this is changed, seeing that Lazarus is comforted while you are
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tormented. And besides, between us and you there is a great gulf so that we
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cannot go to you, neither can you come over to us.' Then said Dives to Abraham:
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`I pray you send Lazarus back to my father's house, inasmuch as I have five
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brothers, that he may so testify as to prevent my brothers from coming to this
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place of torment.' But Abraham said: `My son, they have Moses and the prophets;
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let them hear them.' And then answered Dives: `No, No, Father Abraham! but if
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one go to them from the dead, they will repent.' And then said Abraham: `If
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they hear not Moses and the prophets, neither will they be persuaded even if
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one were to rise from the dead.'"
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After Peter had recited this ancient parable of the Nazarite brotherhood, and
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since the crowd had quieted down, Andrew arose and dismissed them for the
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night. Although both the apostles and his disciples frequently asked Jesus
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questions about the parable of Dives and Lazarus, he never consented to make
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comment thereon.
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4. THE FATHER AND HIS KINGDOM
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Jesus always had trouble trying to explain to the apostles that, while they
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proclaimed the establishment of the kingdom of God, the Father in heaven was
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not a king. At the time Jesus lived on earth and taught in the flesh, the
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people of Urantia knew mostly of kings and emperors in the governments of the
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nations, and the Jews had long contemplated the coming of the kingdom of God.
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For these and other reasons, the Master thought best to designate the spiritual
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brotherhood of man as the kingdom of heaven and the spirit head of this
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brotherhood as the Father in heaven. Never did Jesus refer to his Father as a
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king. In his intimate talks with the apostles he always referred to himself as
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the Son of Man and as their elder brother. He depicted all his followers as
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servants of mankind and messengers of the gospel of the kingdom.
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Jesus never gave his apostles a systematic lesson concerning the personality
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and attributes of the Father in heaven. He never asked men to believe in his
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Father; he took it for granted they did. Jesus never belittled himself by
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offering arguments in proof of the reality of the Father. His teaching
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regarding the Father all centered in the declaration that he and the Father are
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one; that he who has seen the Son has seen the Father; that the Father, like
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the Son, knows all things; that only the Son really knows the Father, and he to
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whom the Son will reveal him; that he who knows the Son knows also the Father;
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and that the Father sent him into the world to reveal their combined natures
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and to show
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forth their conjoint work. He never made other pronouncements about his Father
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except to the woman of Samaria at Jacob's well, when he declared, "God is
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spirit."
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You learn about God from Jesus by observing the divinity of his life, not by
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depending on his teachings. From the life of the Master you may each assimilate
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that concept of God which represents the measure of your capacity to perceive
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realities spiritual and divine, truths real and eternal. The finite can never
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hope to comprehend the Infinite except as the Infinite was focalized in the
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time-space personality of the finite experience of the human life of Jesus of
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Nazareth.
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Jesus well knew that God can be known only by the realities of experience;
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never can he be understood by the mere teaching of the mind. Jesus taught his
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apostles that, while they never could fully understand God, they could most
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certainly know him, even as they had known the Son of Man. You can know God,
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not by understanding what Jesus said, but by knowing what Jesus was. Jesus was
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a revelation of God.
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Except when quoting the Hebrew scriptures, Jesus referred to Deity by only two
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names: God and Father. And when the Master made reference to his Father as God,
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||
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.
|
||
|
||
top of page - 1857
|
||
|
||
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.
|
||
|
||
top of page - 1858
|
||
|
||
--------------------------------------------------------------------------------
|
||
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
|
||
|
||
<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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//
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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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