889 lines
56 KiB
Plaintext
889 lines
56 KiB
Plaintext
Urantia Book Paper 130 On The Way To Rome
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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 130 On The Way To Rome
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Introduction
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THE tour of the Roman world consumed most of the twenty-eighth and the entire
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twenty-ninth year of Jesus' life on earth. Jesus and the two natives from
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India--Gonod and his son Ganid--left Jerusalem on a Sunday morning, April 26,
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A.D. 22. They made their journey according to schedule, and Jesus said good-bye
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to the father and son in the city of Charax on the Persian Gulf on the tenth
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day of December the following year,
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From Jerusalem they went to Caesarea by way of Joppa. At Caesarea they took a
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boat for Alexandria. From Alexandria they sailed for Lasea in Crete. From Crete
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they sailed for Carthage, touching at Cyrene. At Carthage they took a boat for
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Naples, stopping at Malta, Syracuse, and Messina. From Naples they went to
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Capua, whence they traveled by the Appian Way to Rome.
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After their stay in Rome they went overland to Tarentum, where they set sail
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for Athens in Greece, stopping at Nicopolis and Corinth. From Athens they went
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to Ephesus by way of Troas. From Ephesus they sailed for Cyprus, putting in at
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Rhodes on the way. They spent considerable time visiting and resting on Cyprus
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and then sailed for Antioch in Syria. From Antioch they journeyed south to
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Sidon and then went over to Damascus. From there they traveled by caravan to
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Mesopotamia, passing through Thapsacus and Larissa. They spent some time in
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Babylon, visited Ur and other places, and then went to Susa. From Susa they
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journeyed to Charax, from which place Gonod and Ganid embarked for India.
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It was while working four months at Damascus that Jesus had picked up the
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rudiments of the language spoken by Gonod and Ganid. While there he had labored
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much of the time on translations from Greek into one of the languages of India,
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being assisted by a native of Gonod's home district.
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On this Mediterranean tour Jesus spent about half of each day teaching Ganid
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and acting as interpreter during Gonod's business conferences and social
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contacts. The remainder of each day, which was at his disposal, he devoted to
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making those close personal contacts with his fellow men, those intimate
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associations with the mortals of the realm, which so characterized his
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activities during these years that just preceded his public ministry.
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From firsthand observation and actual contact Jesus acquainted himself with the
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higher material and intellectual civilization of the Occident and the Levant;
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from Gonod and his brilliant son he learned a great deal about the civilization
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and culture of India and China, for Gonod, himself a citizen of India, had made
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three extensive trips to the empire of the yellow race.
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Ganid, the young man, learned much from Jesus during this long and intimate
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association. They developed a great affection for each other, and the lad's
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father
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top of page - 1428
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many times tried to persuade Jesus to return with them to India, but Jesus
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always declined, pleading the necessity for returning to his family in
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Palestine.
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1. AT JOPPA--DISCOURSE ON JONAH
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During their stay in Joppa, Jesus met Gadiah, a Philistine interpreter who
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worked for one Simon a tanner. Gonod's agents in Mesopotamia had transacted
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much business with this Simon; so Gonod and his son desired to pay him a visit
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on their way to Caesarea. While they tarried at Joppa, Jesus and Gadiah became
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warm friends. This young Philistine was a truth seeker. Jesus was a truth
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giver; he was the truth for that generation on Urantia. When a great truth
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seeker and a great truth giver meet, the result is a great and liberating
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enlightenment born of the experience of new truth.
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One day after the evening meal Jesus and the young Philistine strolled down by
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the sea, and Gadiah, not knowing that this "scribe of Damascus" was so well
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versed in the Hebrew traditions, pointed out to Jesus the ship landing from
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which it was reputed that Jonah had embarked on his ill-fated voyage to
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Tarshish. And when he had concluded his remarks, he asked Jesus this question:
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"But do you suppose the big fish really did swallow Jonah?" Jesus perceived
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that this young man's life had been tremendously influenced by this tradition,
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and that its contemplation had impressed upon him the folly of trying to run
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away from duty; Jesus therefore said nothing that would suddenly destroy the
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foundations of Gadiah's present motivation for practical living. In answering
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this question, Jesus said: "My friend, we are all Jonahs with lives to live in
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accordance with the will of God, and at all times when we seek to escape the
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present duty of living by running away to far-off enticements, we thereby put
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ourselves in the immediate control of those influences which are not directed
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by the powers of truth and the forces of righteousness. The flight from duty is
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the sacrifice of truth. The escape from the service of light and life can only
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result in those distressing conflicts with the difficult whales of selfishness
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which lead eventually to darkness and death unless such God-forsaking Jonahs
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shall turn their hearts, even when in the very depths of despair, to seek after
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God and his goodness. And when such disheartened souls sincerely seek for
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God--hunger for truth and thirst for righteousness--there is nothing that can
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hold them in further captivity. No matter into what great depths they may have
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fallen, when they seek the light with a whole heart, the spirit of the Lord God
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of heaven will deliver them from their captivity; the evil circumstances of
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life will spew them out upon the dry land of fresh opportunities for renewed
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service and wiser living."
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Gadiah was mightily moved by Jesus' teaching, and they talked long into the
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night by the seaside, and before they went to their lodgings, they prayed
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together and for each other. This was the same Gadiah who listened to the later
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preaching of Peter, became a profound believer in Jesus of Nazareth, and held a
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memorable argument with Peter one evening at the home of Dorcas. And Gadiah had
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very much to do with the final decision of Simon, the wealthy leather merchant,
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to embrace Christianity.
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(In this narrative of the personal work of Jesus with his fellow mortals on
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this tour of the Mediterranean, we shall, in accordance with our permission,
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freely translate his words into modern phraseology current on Urantia at the
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time of this presentation.)
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top of page - 1429
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Jesus' last visit with Gadiah had to do with a discussion of good and evil.
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This young Philistine was much troubled by a feeling of injustice because of
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the presence of evil in the world alongside the good. He said: "How can God, if
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he is infinitely good, permit us to suffer the sorrows of evil; after all, who
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creates evil? " It was still believed by many in those days that God creates
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both good and evil, but Jesus never taught such error. In answering this
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question, Jesus said: "My brother, God is love; therefore he must be good, and
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his goodness is so great and real that it cannot contain the small and unreal
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things of evil. God is so positively good that there is absolutely no place in
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him for negative evil. Evil is the immature choosing and the unthinking misstep
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of those who are resistant to goodness, rejectful of beauty, and disloyal to
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truth. Evil is only the misadaptation of immaturity or the disruptive and
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distorting influence of ignorance. Evil is the inevitable darkness which
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follows upon the heels of the unwise rejection of light. Evil is that which is
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dark and untrue, and which, when consciously embraced and willfully endorsed,
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becomes sin.
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"Your Father in heaven, by endowing you with the power to choose between truth
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and error, created the potential negative of the positive way of light and
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life; but such errors of evil are really nonexistent until such a time as an
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intelligent creature wills their existence by mischoosing the way of life. And
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then are such evils later exalted into sin by the knowing and deliberate choice
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of such a willful and rebellious creature. This is why our Father in heaven
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permits the good and the evil to go along together until the end of life, just
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as nature allows the wheat and the tares to grow side by side until the
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harvest." Gadiah was fully satisfied with Jesus' answer to his question after
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their subsequent discussion had made clear to his mind the real meaning of
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these momentous statements.
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2. AT CAESAREA
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Jesus and his friends tarried in Caesarea beyond the time expected because one
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of the huge steering paddles of the vessel on which they intended to embark was
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discovered to be in danger of cleaving. The captain decided to remain in port
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while a new one was being made. There was a shortage of skilled woodworkers for
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this task, so Jesus volunteered to assist. During the evenings Jesus and his
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friends strolled about on the beautiful wall which served as a promenade around
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the port. Ganid greatly enjoyed Jesus' explanation of the water system of the
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city and the technique whereby the tides were utilized to flush the city's
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streets and sewers. This youth of India was much impressed with the temple of
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Augustus, situated upon an elevation and surmounted by a colossal statue of the
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Roman emperor. The second afternoon of their stay the three of them attended a
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performance in the enormous amphitheater which could seat twenty thousand
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persons, and that night they went to a Greek play at the theater. These were
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the first exhibitions of this sort Ganid had ever witnessed, and he asked Jesus
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many questions about them. On the morning of the third day they paid a formal
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visit to the governor's palace, for Caesarea was the capital of Palestine and
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the residence of the Roman procurator.
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At their inn there also lodged a merchant from Mongolia, and since this
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Far-Easterner talked Greek fairly well, Jesus had several long visits with him.
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This man was much impressed with Jesus' philosophy of life and never forgot his
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words of wisdom regarding "the living of the heavenly life while on earth
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top of page - 1430
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by means of daily submission to the will of the heavenly Father." This merchant
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was a Taoist, and he had thereby become a strong believer in the doctrine of a
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universal Deity. When he returned to Mongolia, he began to teach these advanced
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truths to his neighbors and to his business associates, and as a direct result
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of such activities, his eldest son decided to become a Taoist priest. This
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young man exerted a great influence in behalf of advanced truth throughout his
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lifetime and was followed by a son and a grandson who likewise were devotedly
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loyal to the doctrine of the One God--the Supreme Ruler of Heaven.
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While the eastern branch of the early Christian church, having its headquarters
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at Philadelphia, held more faithfully to the teachings of Jesus than did the
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Jerusalem brethren, it was regrettable that there was no one like Peter to go
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into China, or like Paul to enter India, where the spiritual soil was then so
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favorable for planting the seed of the new gospel of the kingdom. These very
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teachings of Jesus, as they were held by the Philadelphians, would have made
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just such an immediate and effective appeal to the minds of the spiritually
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hungry Asiatic peoples as did the preaching of Peter and Paul in the West.
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One of the young men who worked with Jesus one day on the steering paddle
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became much interested in the words which he dropped from hour to hour as they
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toiled in the shipyard. When Jesus intimated that the Father in heaven was
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interested in the welfare of his children on earth, this young Greek, Anaxand,
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said: "If the Gods are interested in me, then why do they not remove the cruel
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and unjust foreman of this workshop?" He was startled when Jesus replied,
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"Since you know the ways of kindness and value justice, perhaps the Gods have
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brought this erring man near that you may lead him into this better way. Maybe
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you are the salt which is to make this brother more agreeable to all other men;
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that is, if you have not lost your savor. As it is, this man is your master in
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that his evil ways unfavorably influence you. Why not assert your mastery of
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evil by virtue of the power of goodness and thus become the master of all
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relations between the two of you? I predict that the good in you could overcome
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the evil in him if you gave it a fair and living chance. There is no adventure
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in the course of mortal existence more enthralling than to enjoy the
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exhilaration of becoming the material life partner with spiritual energy and
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divine truth in one of their triumphant struggles with error and evil. It is a
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marvelous and transforming experience to become the living channel of spiritual
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light to the mortal who sits in spiritual darkness. If you are more blessed
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with truth than is this man, his need should challenge you. Surely you are not
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the coward who could stand by on the seashore and watch a fellow man who could
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not swim perish! How much more of value is this man's soul floundering in
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darkness compared to his body drowning in water!"
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Anaxand was mightily moved by Jesus' words. Presently he told his superior what
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Jesus had said, and that night they both sought Jesus' advice as to the welfare
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of their souls. And later on, after the Christian message had been proclaimed
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in Caesarea, both of these men, one a Greek and the other a Roman, believed
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Philip's preaching and became prominent members of the church which he founded.
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Later this young Greek was appointed the steward of a Roman centurion,
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Cornelius, who became a believer through Peter's ministry. Anaxand continued to
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minister light to those who sat in darkness until the days of Paul's
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imprisonment at Caesarea, when he perished, by accident, in the great slaughter
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of twenty thousand Jews while he ministered to the suffering and dying.
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top of page - 1431
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Ganid was, by this time, beginning to learn how his tutor spent his leisure in
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this unusual personal ministry to his fellow men, and the young Indian set
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about to find out the motive for these incessant activities. He asked, "Why do
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you occupy yourself so continuously with these visits with strangers? " And
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Jesus answered: "Ganid, no man is a stranger to one who knows God. In the
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experience of finding the Father in heaven you discover that all men are your
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brothers, and does it seem strange that one should enjoy the exhilaration of
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meeting a newly discovered brother? To become acquainted with one's brothers
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and sisters, to know their problems and to learn to love them, is the supreme
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experience of living."
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This was a conference which lasted well into the night, in the course of which
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the young man requested Jesus to tell him the difference between the will of
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God and that human mind act of choosing which is also called will. In substance
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Jesus said: The will of God is the way of God, partnership with the choice of
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God in the face of any potential alternative. To do the will of God, therefore,
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is the progressive experience of becoming more and more like God, and God is
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the source and destiny of all that is good and beautiful and true. The will of
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man is the way of man, the sum and substance of that which the mortal chooses
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to be and do. Will is the deliberate choice of a self-conscious being which
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leads to decision-conduct based on intelligent reflection.
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That afternoon Jesus and Ganid had both enjoyed playing with a very intelligent
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shepherd dog, and Ganid wanted to know whether the dog had a soul, whether it
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had a will, and in response to his questions Jesus said: "The dog has a mind
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which can know material man, his master, but cannot know God, who is spirit;
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therefore the dog does not possess a spiritual nature and cannot enjoy a
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spiritual experience. The dog may have a will derived from nature and augmented
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by training, but such a power of mind is not a spiritual force, neither is it
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comparable to the human will, inasmuch as it is not reflective--it is not the
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result of discriminating higher and moral meanings or choosing spiritual and
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eternal values. It is the possession of such powers of spiritual discrimination
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and truth choosing that makes mortal man a moral being, a creature endowed with
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the attributes of spiritual responsibility and the potential of eternal
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survival." Jesus went on to explain that it is the absence of such mental
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powers in the animal which makes it forever impossible for the animal world to
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develop language in time or to experience anything equivalent to personality
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survival in eternity. As a result of this day's instruction Ganid never again
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entertained belief in the transmigration of the souls of men into the bodies of
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animals.
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The next day Ganid talked all this over with his father, and it was in answer
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to Gonod's question that Jesus explained that "human wills which are fully
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occupied with passing only upon temporal decisions having to do with the
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material problems of animal existence are doomed to perish in time. Those who
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make wholehearted moral decisions and unqualified spiritual choices are thus
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progressively identified with the indwelling and divine spirit, and thereby are
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they increasingly transformed into the values of eternal survival--unending
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progression of divine service."
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It was on this same day that we first heard that momentous truth which, stated
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in modern terms, would signify: "Will is that manifestation of the human mind
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which enables the subjective consciousness to express itself objectively and to
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experience the phenomenon of aspiring to be Godlike." And it is in this same
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top of page - 1432
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sense that every reflective and spiritually minded human being can become
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creative.
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3. AT ALEXANDRIA
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It had been an eventful visit at Caesarea, and when the boat was ready, Jesus
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and his two friends departed at noon one day for Alexandria in Egypt.
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The three enjoyed a most pleasant passage to Alexandria. Ganid was delighted
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with the voyage and kept Jesus busy answering questions. As they approached the
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city's harbor, the young man was thrilled by the great lighthouse of Pharos,
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located on the island which Alexander had joined by a mole to the mainland,
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thus creating two magnificent harbors and thereby making Alexandria the
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maritime commercial crossroads of Africa, Asia, and Europe. This great
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lighthouse was one of the seven wonders of the world and was the forerunner of
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all subsequent lighthouses. They arose early in the morning to view this
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splendid lifesaving device of man, and amidst the exclamations of Ganid Jesus
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said: "And you, my son, will be like this lighthouse when you return to India,
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even after your father is laid to rest; you will become like the light of life
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to those who sit about you in darkness, showing all who so desire the way to
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reach the harbor of salvation in safety." And as Ganid squeezed Jesus' hand, he
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said, "I will."
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And again we remark that the early teachers of the Christian religion made a
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great mistake when they so exclusively turned their attention to the western
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civilization of the Roman world. The teachings of Jesus, as they were held by
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the Mesopotamian believers of the first century, would have been readily
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received by the various groups of Asiatic religionists.
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By the fourth hour after landing they were settled near the eastern end of the
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long and broad avenue, one hundred feet wide and five miles long, which
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stretched on out to the western limits of this city of one million people.
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After the first survey of the city's chief attractions--university (museum),
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library, the royal mausoleum of Alexander, the palace, temple of Neptune,
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theater, and gymnasium--Gonod addressed himself to business while Jesus and
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Ganid went to the library, the greatest in the world. Here were assembled
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nearly a million manuscripts from all the civilized world: Greece, Rome,
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Palestine, Parthia, India, China, and even Japan. In this library Ganid saw the
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largest collection of Indian literature in all the world; and they spent some
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time here each day throughout their stay in Alexandria. Jesus told Ganid about
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the translation of the Hebrew scriptures into Greek at this place. And they
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discussed again and again all the religions of the world, Jesus endeavoring to
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point out to this young mind the truth in each, always adding: "But Yahweh is
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the God developed from the revelations of Melchizedek and the covenant of
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Abraham. The Jews were the offspring of Abraham and subsequently occupied the
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very land wherein Melchizedek had lived and taught, and from which he sent
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teachers to all the world; and their religion eventually portrayed a clearer
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recognition of the Lord God of Israel as the Universal Father in heaven than
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any other world religion."
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Under Jesus' direction Ganid made a collection of the teachings of all those
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religions of the world which recognized a Universal Deity, even though they
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might also give more or less recognition to subordinate deities. After much
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discussion Jesus and Ganid decided that the Romans had no real God in their
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religion, that their religion was hardly more than emperor worship. The Greeks,
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top of page - 1433
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they concluded, had a philosophy but hardly a religion with a personal God. The
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mystery cults they discarded because of the confusion of their multiplicity,
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and because their varied concepts of Deity seemed to be derived from other and
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older religions.
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Although these translations were made at Alexandria, Ganid did not finally
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arrange these selections and add his own personal conclusions until near the
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end of their sojourn in Rome. He was much surprised to discover that the best
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of the authors of the world's sacred literature all more or less clearly
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recognized the existence of an eternal God and were much in agreement with
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regard to his character and his relationship with mortal man.
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Jesus and Ganid spent much time in the museum during their stay in Alexandria.
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This museum was not a collection of rare objects but rather a university of
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fine art, science, and literature. Learned professors here gave daily lectures,
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and in those times this was the intellectual center of the Occidental world.
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Day by day Jesus interpreted the lectures to Ganid; one day during the second
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week the young man exclaimed: "Teacher Joshua, you know more than these
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professors; you should stand up and tell them the great things you have told
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me; they are befogged by much thinking. I shall speak to my father and have him
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arrange it." Jesus smiled, saying: "You are an admiring pupil, but these
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teachers are not minded that you and I should instruct them. The pride of
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unspiritualized learning is a treacherous thing in human experience. The true
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teacher maintains his intellectual integrity by ever remaining a learner."
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|
||
Alexandria was the city of the blended culture of the Occident and next to Rome
|
||
the largest and most magnificent in the world. Here was located the largest
|
||
Jewish synagogue in the world, the seat of government of the Alexandria
|
||
Sanhedrin, the seventy ruling elders.
|
||
|
||
Among the many men with whom Gonod transacted business was a certain Jewish
|
||
banker, Alexander, whose brother, Philo, was a famous religious philosopher of
|
||
that time. Philo was engaged in the laudable but exceedingly difficult task of
|
||
harmonizing Greek philosophy and Hebrew theology. Ganid and Jesus talked much
|
||
about Philo's teachings and expected to attend some of his lectures, but
|
||
throughout their stay at Alexandria this famous Hellenistic Jew lay sick abed.
|
||
|
||
Jesus commended to Ganid much in the Greek philosophy and the Stoic doctrines,
|
||
but he impressed upon the lad the truth that these systems of belief, like the
|
||
indefinite teachings of some of his own people, were religions only in the
|
||
sense that they led men to find God and enjoy a living experience in knowing
|
||
the Eternal.
|
||
|
||
4. DISCOURSE ON REALITY
|
||
|
||
The night before they left Alexandria Ganid and Jesus had a long visit with one
|
||
of the government professors at the university who lectured on the teachings of
|
||
Plato. Jesus interpreted for the learned Greek teacher but injected no teaching
|
||
of his own in refutation of the Greek philosophy. Gonod was away on business
|
||
that evening; so, after the professor had departed, the teacher and his pupil
|
||
had a long and heart-to-heart talk about Plato's doctrines. While Jesus gave
|
||
qualified approval of some of the Greek teachings which had to do with the
|
||
theory that the material things of the world are shadowy reflections of
|
||
invisible but more substantial spiritual realities, he sought to lay a more
|
||
trustworthy foundation
|
||
|
||
top of page - 1434
|
||
|
||
for the lad's thinking; so he began a long dissertation concerning the nature
|
||
of reality in the universe. In substance and in modern phraseology Jesus said
|
||
to Ganid:
|
||
|
||
The source of universe reality is the Infinite. The material things of finite
|
||
creation are the time-space repercussions of the Paradise Pattern and the
|
||
Universal Mind of the eternal God. Causation in the physical world,
|
||
self-consciousness in the intellectual world, and progressing selfhood in the
|
||
spirit world--these realities, projected on a universal scale, combined in
|
||
eternal relatedness, and experienced with perfection of quality and divinity of
|
||
value--constitute the reality of the Supreme. But in an ever-changing universe
|
||
the Original Personality of causation, intelligence, and spirit experience is
|
||
changeless, absolute. All things, even in an eternal universe of limitless
|
||
values and divine qualities, may, and oftentimes do, change except the
|
||
Absolutes and that which has attained the physical status, intellectual
|
||
embrace, or spiritual identity which is absolute.
|
||
|
||
The highest level to which a finite creature can progress is the recognition of
|
||
the Universal Father and the knowing of the Supreme. And even then such beings
|
||
of finality destiny go on experiencing change in the motions of the physical
|
||
world and in its material phenomena. Likewise do they remain aware of selfhood
|
||
progression in their continuing ascension of the spiritual universe and of
|
||
growing consciousness in their deepening appreciation of, and response to, the
|
||
intellectual cosmos. Only in the perfection, harmony, and unanimity of will can
|
||
the creature become as one with the Creator; and such a state of divinity is
|
||
attained and maintained only by the creature's continuing to live in time and
|
||
eternity by consistently conforming his finite personal will to the divine will
|
||
of the Creator. Always must the desire to do the Father's will be supreme in
|
||
the soul and dominant over the mind of an ascending son of God.
|
||
|
||
A one-eyed person can never hope to visualize depth of perspective. Neither can
|
||
single-eyed material scientists nor single-eyed spiritual mystics and
|
||
allegorists correctly visualize and adequately comprehend the true depths of
|
||
universe reality. All true values of creature experience are concealed in depth
|
||
of recognition.
|
||
|
||
Mindless causation cannot evolve the refined and complex from the crude and the
|
||
simple, neither can spiritless experience evolve the divine characters of
|
||
eternal survival from the material minds of the mortals of time. The one
|
||
attribute of the universe which so exclusively characterizes the infinite Deity
|
||
is this unending creative bestowal of personality which can survive in
|
||
progressive Deity attainment.
|
||
|
||
Personality is that cosmic endowment, that phase of universal reality, which
|
||
can coexist with unlimited change and at the same time retain its identity in
|
||
the very presence of all such changes, and forever afterward.
|
||
|
||
Life is an adaptation of the original cosmic causation to the demands and
|
||
possibilities of universe situations, and it comes into being by the action of
|
||
the Universal Mind and the activation of the spirit spark of the God who is
|
||
spirit. The meaning of life is its adaptability; the value of life is its
|
||
progressability--even to the heights of God-consciousness.
|
||
|
||
Misadaptation of self-conscious life to the universe results in cosmic
|
||
disharmony. Final divergence of personality will from the trend of the
|
||
universes terminates in intellectual isolation, personality segregation. Loss
|
||
of the indwell-
|
||
|
||
top of page - 1435
|
||
|
||
ing spirit pilot supervenes in spiritual cessation of existence. Intelligent
|
||
and progressing life becomes then, in and of itself, an incontrovertible proof
|
||
of the existence of a purposeful universe expressing the will of a divine
|
||
Creator. And this life, in the aggregate, struggles toward higher values,
|
||
having for its final goal the Universal Father.
|
||
|
||
Only in degree does man possess mind above the animal level aside from the
|
||
higher and quasi-spiritual ministrations of intellect. Therefore animals (not
|
||
having worship and wisdom) cannot experience superconsciousness, consciousness
|
||
of consciousness. The animal mind is only conscious of the objective universe.
|
||
|
||
Knowledge is the sphere of the material or fact-discerning mind. Truth is the
|
||
domain of the spiritually endowed intellect that is conscious of knowing God.
|
||
Knowledge is demonstrable; truth is experienced. Knowledge is a possession of
|
||
the mind; truth an experience of the soul, the progressing self. Knowledge is a
|
||
function of the nonspiritual level; truth is a phase of the mind-spirit level
|
||
of the universes. The eye of the material mind perceives a world of factual
|
||
knowledge; the eye of the spiritualized intellect discerns a world of true
|
||
values. These two views, synchronized and harmonized, reveal the world of
|
||
reality, wherein wisdom interprets the phenomena of the universe in terms of
|
||
progressive personal experience.
|
||
|
||
Error (evil) is the penalty of imperfection. The qualities of imperfection or
|
||
facts of misadaptation are disclosed on the material level by critical
|
||
observation and by scientific analysis; on the moral level, by human
|
||
experience. The presence of evil constitutes proof of the inaccuracies of mind
|
||
and the immaturity of the evolving self. Evil is, therefore, also a measure of
|
||
imperfection in universe interpretation. The possibility of making mistakes is
|
||
inherent in the acquisition of wisdom, the scheme of progressing from the
|
||
partial and temporal to the complete and eternal, from the relative and
|
||
imperfect to the final and perfected. Error is the shadow of relative
|
||
incompleteness which must of necessity fall across man's ascending universe
|
||
path to Paradise perfection. Error (evil) is not an actual universe quality; it
|
||
is simply the observation of a relativity in the relatedness of the
|
||
imperfection of the incomplete finite to the ascending levels of the Supreme
|
||
and Ultimate.
|
||
|
||
Although Jesus told all this to the lad in language best suited to his
|
||
comprehension, at the end of the discussion Ganid was heavy of eye and was soon
|
||
lost in slumber. They rose early the next morning to go aboard the boat bound
|
||
for Lasea on the island of Crete. But before they embarked, the lad had still
|
||
further questions to ask about evil, to which Jesus replied:
|
||
|
||
Evil is a relativity concept. It arises out of the observation of the
|
||
imperfections which appear in the shadow cast by a finite universe of things
|
||
and beings as such a cosmos obscures the living light of the universal
|
||
expression of the eternal realities of the Infinite One.
|
||
|
||
Potential evil is inherent in the necessary incompleteness of the revelation of
|
||
God as a time-space-limited expression of infinity and eternity. The fact of
|
||
the partial in the presence of the complete constitutes relativity of reality,
|
||
creates necessity for intellectual choosing, and establishes value levels of
|
||
spirit recognition and response. The incomplete and finite concept of the
|
||
Infinite which is held by the temporal and limited creature mind is, in and of
|
||
itself, potential evil. But the augmenting error of unjustified deficiency in
|
||
reasonable spiritual rectifi-
|
||
|
||
top of page - 1436
|
||
|
||
cation of these originally inherent intellectual disharmonies and spiritual
|
||
insufficiencies, is equivalent to the realization of actual evil.
|
||
|
||
All static, dead, concepts are potentially evil. The finite shadow of relative
|
||
and living truth is continually moving. Static concepts invariably retard
|
||
science, politics, society, and religion. Static concepts may represent a
|
||
certain knowledge, but they are deficient in wisdom and devoid of truth. But do
|
||
not permit the concept of relativity so to mislead you that you fail to
|
||
recognize the co-ordination of the universe under the guidance of the cosmic
|
||
mind, and its stabilized control by the energy and spirit of the Supreme.
|
||
|
||
5. ON THE ISLAND OF CRETE
|
||
|
||
The travelers had but one purpose in going to Crete, and that was to play, to
|
||
walk about over the island, and to climb the mountains. The Cretans of that
|
||
time did not enjoy an enviable reputation among the surrounding peoples.
|
||
Nevertheless, Jesus and Ganid won many souls to higher levels of thinking and
|
||
living and thus laid the foundation for the quick reception of the later gospel
|
||
teachings when the first preachers from Jerusalem arrived. Jesus loved these
|
||
Cretans, notwithstanding the harsh words which Paul later spoke concerning them
|
||
when he subsequently sent Titus to the island to reorganize their churches.
|
||
|
||
On the mountainside in Crete Jesus had his first long talk with Gonod regarding
|
||
religion. And the father was much impressed, saying: "No wonder the boy
|
||
believes everything you tell him, but I never knew they had such a religion
|
||
even in Jerusalem, much less in Damascus." It was during the island sojourn
|
||
that Gonod first proposed to Jesus that he go back to India with them, and
|
||
Ganid was delighted with the thought that Jesus might consent to such an
|
||
arrangement.
|
||
|
||
One day when Ganid asked Jesus why he had not devoted himself to the work of a
|
||
public teacher, he said: "My son, everything must await the coming of its time.
|
||
You are born into the world, but no amount of anxiety and no manifestation of
|
||
impatience will help you to grow up. You must, in all such matters, wait upon
|
||
time. Time alone will ripen the green fruit upon the tree. Season follows
|
||
season and sundown follows sunrise only with the passing of time. I am now on
|
||
the way to Rome with you and your father, and that is sufficient for today. My
|
||
tomorrow is wholly in the hands of my Father in heaven." And then he told Ganid
|
||
the story of Moses and the forty years of watchful waiting and continued
|
||
preparation.
|
||
|
||
One thing happened on a visit to Fair Havens which Ganid never forgot; the
|
||
memory of this episode always caused him to wish he might do something to
|
||
change the caste system of his native India. A drunken degenerate was attacking
|
||
a slave girl on the public highway. When Jesus saw the plight of the girl, he
|
||
rushed forward and drew the maiden away from the assault of the madman. While
|
||
the frightened child clung to him, he held the infuriated man at a safe
|
||
distance by his powerful extended right arm until the poor fellow had exhausted
|
||
himself beating the air with his angry blows. Ganid felt a strong impulse to
|
||
help Jesus handle the affair, but his father forbade him. Though they could not
|
||
speak the girl's language, she could understand their act of mercy and gave
|
||
token of her heartfelt appreciation as they all three escorted her home. This
|
||
was probably as near a personal encounter with his fellows as Jesus ever had
|
||
throughout his entire life in the flesh. But he had a difficult task that
|
||
evening trying to explain to
|
||
|
||
top of page - 1437
|
||
|
||
Ganid why he did not smite the drunken man. Ganid thought this man should have
|
||
been struck at least as many times as he had struck the girl.
|
||
|
||
6. THE YOUNG MAN WHO WAS AFRAID
|
||
|
||
While they were up in the mountains, Jesus had a long talk with a young man who
|
||
was fearful and downcast. Failing to derive comfort and courage from
|
||
association with his fellows, this youth had sought the solitude of the hills;
|
||
he had grown up with a feeling of helplessness and inferiority. These natural
|
||
tendencies had been augmented by numerous difficult circumstances which the lad
|
||
had encountered as he grew up, notably, the loss of his father when he was
|
||
twelve years of age. As they met, Jesus said: "Greetings, my friend! why so
|
||
downcast on such a beautiful day? If something has happened to distress you,
|
||
perhaps I can in some manner assist you. At any rate it affords me real
|
||
pleasure to proffer my services."
|
||
|
||
The young man was disinclined to talk, and so Jesus made a second approach to
|
||
his soul, saying: "I understand you come up in these hills to get away from
|
||
folks; so, of course, you do not want to talk with me, but I would like to know
|
||
whether you are familiar with these hills; do you know the direction of the
|
||
trails? and, perchance, could you inform me as to the best route to Phenix?"
|
||
Now this youth was very familiar with these mountains, and he really became
|
||
much interested in telling Jesus the way to Phenix, so much so that he marked
|
||
out all the trails on the ground and fully explained every detail. But he was
|
||
startled and made curious when Jesus, after saying good-bye and making as if he
|
||
were taking leave, suddenly turned to him, saying: "I well know you wish to be
|
||
left alone with your disconsolation; but it would be neither kind nor fair for
|
||
me to receive such generous help from you as to how best to find my way to
|
||
Phenix and then unthinkingly to go away from you without making the least
|
||
effort to answer your appealing request for help and guidance regarding the
|
||
best route to the goal of destiny which you seek in your heart while you tarry
|
||
here on the mountainside. As you so well know the trails to Phenix, having
|
||
traversed them many times, so do I well know the way to the city of your
|
||
disappointed hopes and thwarted ambitions. And since you have asked me for
|
||
help, I will not disappoint you." The youth was almost overcome, but he managed
|
||
to stammer out, "But--I did not ask you for anything--" And Jesus, laying a
|
||
gentle hand on his shoulder, said: "No, son, not with words but with longing
|
||
looks did you appeal to my heart. My boy, to one who loves his fellows there is
|
||
an eloquent appeal for help in your countenance of discouragement and despair.
|
||
Sit down with me while I tell you of the service trails and happiness highways
|
||
which lead from the sorrows of self to the joys of loving activities in the
|
||
brotherhood of men and in the service of the God of heaven."
|
||
|
||
By this time the young man very much desired to talk with Jesus, and he knelt
|
||
at his feet imploring Jesus to help him, to show him the way of escape from his
|
||
world of personal sorrow and defeat. Said Jesus: "My friend, arise! Stand up
|
||
like a man! You may be surrounded with small enemies and be retarded by many
|
||
obstacles, but the big things and the real things of this world and the
|
||
universe are on your side. The sun rises every morning to salute you just as it
|
||
does the most powerful and prosperous man on earth. Look--you have a strong
|
||
body and powerful muscles--your physical equipment is better than the average.
|
||
Of course, it is just about useless while you sit out here on the mountainside
|
||
and
|
||
|
||
top of page - 1438
|
||
|
||
grieve over your misfortunes, real and fancied. But you could do great things
|
||
with your body if you would hasten off to where great things are waiting to be
|
||
done. You are trying to run away from your unhappy self, but it cannot be done.
|
||
You and your problems of living are real; you cannot escape them as long as you
|
||
live. But look again, your mind is clear and capable. Your strong body has an
|
||
intelligent mind to direct it. Set your mind at work to solve its problems;
|
||
teach your intellect to work for you; refuse longer to be dominated by fear
|
||
like an unthinking animal. Your mind should be your courageous ally in the
|
||
solution of your life problems rather than your being, as you have been, its
|
||
abject fear-slave and the bond-servant of depression and defeat. But most
|
||
valuable of all, your potential of real achievement is the spirit which lives
|
||
within you, and which will stimulate and inspire your mind to control itself
|
||
and activate the body if you will release it from the fetters of fear and thus
|
||
enable your spiritual nature to begin your deliverance from the evils of
|
||
inaction by the power-presence of living faith. And then, forthwith, will this
|
||
faith vanquish fear of men by the compelling presence of that new and
|
||
all-dominating love of your fellows which will so soon fill your soul to
|
||
overflowing because of the consciousness which has been born in your heart that
|
||
you are a child of God.
|
||
|
||
"This day, my son, you are to be reborn, re-established as a man of faith,
|
||
courage, and devoted service to man, for God's sake. And when you become so
|
||
readjusted to life within yourself, you become likewise readjusted to the
|
||
universe; you have been born again--born of the spirit--and henceforth will
|
||
your whole life become one of victorious accomplishment. Trouble will
|
||
invigorate you; disappointment will spur you on; difficulties will challenge
|
||
you; and obstacles will stimulate you. Arise, young man! Say farewell to the
|
||
life of cringing fear and fleeing cowardice. Hasten back to duty and live your
|
||
life in the flesh as a son of God, a mortal dedicated to the ennobling service
|
||
of man on earth and destined to the superb and eternal service of God in
|
||
eternity."
|
||
|
||
And this youth, Fortune, subsequently became the leader of the Christians in
|
||
Crete and the close associate of Titus in his labors for the uplift of the
|
||
Cretan believers.
|
||
|
||
The travelers were truly rested and refreshed when they made ready about noon
|
||
one day to sail for Carthage in northern Africa, stopping for two days at
|
||
Cyrene. It was here that Jesus and Ganid gave first aid to a lad named Rufus,
|
||
who had been injured by the breakdown of a loaded oxcart. They carried him home
|
||
to his mother, and his father, Simon, little dreamed that the man whose cross
|
||
he subsequently bore by orders of a Roman soldier was the stranger who once
|
||
befriended his son.
|
||
|
||
7. AT CARTHAGE--DISCOURSE ON TIME AND SPACE
|
||
|
||
Most of the time en route to Carthage Jesus talked with his fellow travelers
|
||
about things social, political, and commercial; hardly a word was said about
|
||
religion. For the first time Gonod and Ganid discovered that Jesus was a good
|
||
storyteller, and they kept him busy telling tales about his early life in
|
||
Galilee. They also learned that he was reared in Galilee and not in either
|
||
Jerusalem or Damascus.
|
||
|
||
When Ganid inquired what one could do to make friends, having noticed that the
|
||
majority of persons whom they chanced to meet were attracted to Jesus, his
|
||
|
||
top of page - 1439
|
||
|
||
teacher said: "Become interested in your fellows; learn how to love them and
|
||
watch for the opportunity to do something for them which you are sure they want
|
||
done," and then he quoted the olden Jewish proverb--"A man who would have
|
||
friends must show himself friendly."
|
||
|
||
At Carthage Jesus had a long and memorable talk with a Mithraic priest about
|
||
immortality, about time and eternity. This Persian had been educated at
|
||
Alexandria, and he really desired to learn from Jesus. Put into the words of
|
||
today, in substance Jesus said in answer to his many questions:
|
||
|
||
Time is the stream of flowing temporal events perceived by creature
|
||
consciousness. Time is a name given to the succession-arrangement whereby
|
||
events are recognized and segregated. The universe of space is a time-related
|
||
phenomenon as it is viewed from any interior position outside of the fixed
|
||
abode of Paradise. The motion of time is only revealed in relation to something
|
||
which does not move in space as a time phenomenon. In the universe of universes
|
||
Paradise and its Deities transcend both time and space. On the inhabited
|
||
worlds, human personality (indwelt and oriented by the Paradise Father's
|
||
spirit) is the only physically related reality which can transcend the material
|
||
sequence of temporal events.
|
||
|
||
Animals do not sense time as does man, and even to man, because of his
|
||
sectional and circumscribed view, time appears as a succession of events; but
|
||
as man ascends, as he progresses inward, the enlarging view of this event
|
||
procession is such that it is discerned more and more in its wholeness. That
|
||
which formerly appeared as a succession of events then will be viewed as a
|
||
whole and perfectly related cycle; in this way will circular simultaneity
|
||
increasingly displace the onetime consciousness of the linear sequence of
|
||
events.
|
||
|
||
There are seven different conceptions of space as it is conditioned by time.
|
||
Space is measured by time, not time by space. The confusion of the scientist
|
||
grows out of failure to recognize the reality of space. Space is not merely an
|
||
intellectual concept of the variation in relatedness of universe objects. Space
|
||
is not empty, and the only thing man knows which can even partially transcend
|
||
space is mind. Mind can function independently of the concept of the
|
||
space-relatedness of material objects. Space is relatively and comparatively
|
||
finite to all beings of creature status. The nearer consciousness approaches
|
||
the awareness of seven cosmic dimensions, the more does the concept of
|
||
potential space approach ultimacy. But the space potential is truly ultimate
|
||
only on the absolute level.
|
||
|
||
It must be apparent that universal reality has an expanding and always relative
|
||
meaning on the ascending and perfecting levels of the cosmos. Ultimately,
|
||
surviving mortals achieve identity in a seven-dimensional universe.
|
||
|
||
The time-space concept of a mind of material origin is destined to undergo
|
||
successive enlargements as the conscious and conceiving personality ascends the
|
||
levels of the universes. When man attains the mind intervening between the
|
||
material and the spiritual planes of existence, his ideas of time-space will be
|
||
enormously expanded both as to quality of perception and quantity of
|
||
experience. The enlarging cosmic conceptions of an advancing spirit personality
|
||
are due to augmentations of both depth of insight and scope of consciousness.
|
||
And as personality passes on, upward and inward, to the transcendental levels
|
||
of Deity-likeness, the time-space concept will increasingly approximate the
|
||
timeless and spaceless concepts of the Absolutes. Relatively, and in accordance
|
||
with tran-
|
||
|
||
top of page - 1440
|
||
|
||
scendental attainment, these concepts of the absolute level are to be
|
||
envisioned by the children of ultimate destiny.
|
||
|
||
8. ON THE WAY TO NAPLES AND ROME
|
||
|
||
The first stop on the way to Italy was at the island of Malta. Here Jesus had a
|
||
long talk with a downhearted and discouraged young man named Claudus. This
|
||
fellow had contemplated taking his life, but when he had finished talking with
|
||
the scribe of Damascus, he said: "I will face life like a man; I am through
|
||
playing the coward. I will go back to my people and begin all over again."
|
||
Shortly he became an enthusiastic preacher of the Cynics, and still later on he
|
||
joined hands with Peter in proclaiming Christianity in Rome and Naples, and
|
||
after the death of Peter he went on to Spain preaching the gospel. But he never
|
||
knew that the man who inspired him in Malta was the Jesus whom he subsequently
|
||
proclaimed the world's Deliverer.
|
||
|
||
At Syracuse they spent a full week. The notable event of their stop here was
|
||
the rehabilitation of Ezra, the backslidden Jew, who kept the tavern where
|
||
Jesus and his companions stopped. Ezra was charmed by Jesus' approach and asked
|
||
him to help him come back to the faith of Israel. He expressed his hopelessness
|
||
by saying, "I want to be a true son of Abraham, but I cannot find God." Said
|
||
Jesus: "If you truly want to find God, that desire is in itself evidence that
|
||
you have already found him. Your trouble is not that you cannot find God, for
|
||
the Father has already found you; your trouble is simply that you do not know
|
||
God. Have you not read in the Prophet Jeremiah, `You shall seek me and find me
|
||
when you shall search for me with all your heart'? And again, does not this
|
||
same prophet say: `And I will give you a heart to know me, that I am the Lord,
|
||
and you shall belong to my people, and I will be your God'? And have you not
|
||
also read in the Scriptures where it says: `He looks down upon men, and if any
|
||
will say: I have sinned and perverted that which was right, and it profited me
|
||
not, then will God deliver that man's soul from darkness, and he shall see the
|
||
light?'" And Ezra found God and to the satisfaction of his soul. Later, this
|
||
Jew, in association with a well-to-do Greek proselyte, built the first
|
||
Christian church in Syracuse.
|
||
|
||
At Messina they stopped for only one day, but that was long enough to change
|
||
the life of a small boy, a fruit vendor, of whom Jesus bought fruit and in turn
|
||
fed with the bread of life. The lad never forgot the words of Jesus and the
|
||
kindly look which went with them when, placing his hand on the boy's shoulder,
|
||
he said: "Farewell, my lad, be of good courage as you grow up to manhood and
|
||
after you have fed the body learn how also to feed the soul. And my Father in
|
||
heaven will be with you and go before you." The lad became a devotee of the
|
||
Mithraic religion and later on turned to the Christian faith.
|
||
|
||
At last they reached Naples and felt they were not far from their destination,
|
||
Rome. Gonod had much business to transact in Naples, and aside from the time
|
||
Jesus was required as interpreter, he and Ganid spent their leisure visiting
|
||
and exploring the city. Ganid was becoming adept at sighting those who appeared
|
||
to be in need. They found much poverty in this city and distributed many alms.
|
||
But Ganid never understood the meaning of Jesus' words when, after he had given
|
||
a coin to a street beggar, he refused to pause and speak comfortingly to the
|
||
man. Said Jesus: "Why waste words upon one who cannot perceive the
|
||
|
||
top of page - 1441
|
||
|
||
meaning of what you say? The spirit of the Father cannot teach and save one who
|
||
has no capacity for sonship." What Jesus meant was that the man was not of
|
||
normal mind; that he lacked the ability to respond to spirit leading.
|
||
|
||
There was no outstanding experience in Naples; Jesus and the young man
|
||
thoroughly canvassed the city and spread good cheer with many smiles upon
|
||
hundreds of men, women, and children.
|
||
|
||
From here they went by way of Capua to Rome, making a stop of three days at
|
||
Capua. By the Appian Way they journeyed on beside their pack animals toward
|
||
Rome, all three being anxious to see this mistress of empire and the greatest
|
||
city in all the world.
|
||
|
||
top of page - 1442
|
||
|
||
--------------------------------------------------------------------------------
|
||
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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<EFBFBD> // <20> <20> <20> <20> <20>
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<EFBFBD> The Later <20> The World's <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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