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Urantia Book Paper 170 The Kingdom Of Heaven
SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
Religions The Sojourn At Rome The Return From Rome The Transition Years John
The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
To Jerusalem Going Into Jerusalem Monday In Jerusalem ...
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Paper 170 The Kingdom Of Heaven
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Introduction
SATURDAY afternoon, March 11, Jesus preached his last sermon at Pella. This was
among the notable addresses of his public ministry, embracing a full and
complete discussion of the kingdom of heaven. He was aware of the confusion
which existed in the minds of his apostles and disciples regarding the meaning
and significance of the terms "kingdom of heaven" and "kingdom of God," which
he used as interchangeable designations of his bestowal mission. Although the
very term kingdom of heaven should have been enough to separate what it stood
for from all connection with earthly kingdoms and temporal governments, it was
not. The idea of a temporal king was too deep-rooted in the Jewish mind thus to
be dislodged in a single generation. Therefore Jesus did not at first openly
oppose this long-nourished concept of the kingdom.
This Sabbath afternoon the Master sought to clarify the teaching about the
kingdom of heaven; he discussed the subject from every viewpoint and endeavored
to make clear the many different senses in which the term had been used. In
this narrative we will amplify the address by adding numerous statements made
by Jesus on previous occasions and by including some remarks made only to the
apostles during the evening discussions of this same day. We will also make
certain comments dealing with the subsequent outworking of the kingdom idea as
it is related to the later Christian church.
1. CONCEPTS OF THE KINGDOM OF HEAVEN
In connection with the recital of Jesus' sermon it should be noted that
throughout the Hebrew scriptures there was a dual concept of the kingdom of
heaven. The prophets presented the kingdom of God as:
1. A present reality; and as
2. A future hope--when the kingdom would be realized in fullness upon the
appearance of the Messiah. This is the kingdom concept which John the Baptist
taught.
From the very first Jesus and the apostles taught both of these concepts. There
were two other ideas of the kingdom which should be borne in mind:
3. The later Jewish concept of a world-wide and transcendental kingdom of
supernatural origin and miraculous inauguration.
4. The Persian teachings portraying the establishment of a divine kingdom as
the achievement of the triumph of good over evil at the end of the world.
Just before the advent of Jesus on earth, the Jews combined and confused all of
these ideas of the kingdom into their apocalyptic concept of the Messiah's
top of page - 1859
coming to establish the age of the Jewish triumph, the eternal age of God's
supreme rule on earth, the new world, the era in which all mankind would
worship Yahweh. In choosing to utilize this concept of the kingdom of heaven,
Jesus elected to appropriate the most vital and culminating heritage of both
the Jewish and Persian religions.
The kingdom of heaven, as it has been understood and misunderstood down through
the centuries of the Christian era, embraced four distinct groups of ideas:
1. The concept of the Jews.
2. The concept of the Persians.
3. The personal-experience concept of Jesus--"the kingdom of heaven within
you."
4. The composite and confused concepts which the founders and promulgators of
Christianity have sought to impress upon the world.
At different times and in varying circumstances it appears that Jesus may have
presented numerous concepts of the "kingdom" in his public teachings, but to
his apostles he always taught the kingdom as embracing man's personal
experience in relation to his fellows on earth and to the Father in heaven.
Concerning the kingdom, his last word always was, "The kingdom is within you."
Centuries of confusion regarding the meaning of the term "kingdom of heaven"
have been due to three factors:
1. The confusion occasioned by observing the idea of the "kingdom" as it passed
through the various progressive phases of its recasting by Jesus and his
apostles.
2. The confusion which was inevitably associated with the transplantation of
early Christianity from a Jewish to a gentile soil.
3. The confusion which was inherent in the fact that Christianity became a
religion which was organized about the central idea of Jesus' person; the
gospel of the kingdom became more and more a religion about him.
2. JESUS' CONCEPT OF THE KINGDOM
The Master made it clear that the kingdom of heaven must begin with, and be
centered in, the dual concept of the truth of the fatherhood of God and the
correlated fact of the brotherhood of man. The acceptance of such a teaching,
Jesus declared, would liberate man from the age-long bondage of animal fear and
at the same time enrich human living with the following endowments of the new
life of spiritual liberty:
1. The possession of new courage and augmented spiritual power. The gospel of
the kingdom was to set man free and inspire him to dare to hope for eternal
life.
2. The gospel carried a message of new confidence and true consolation for all
men, even for the poor.
3. It was in itself a new standard of moral values, a new ethical yardstick
wherewith to measure human conduct. It portrayed the ideal of a resultant new
order of human society.
4. It taught the pre-eminence of the spiritual compared with the material; it
glorified spiritual realities and exalted superhuman ideals.
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5. This new gospel held up spiritual attainment as the true goal of living.
Human life received a new endowment of moral value and divine dignity.
6. Jesus taught that eternal realities were the result (reward) of righteous
earthly striving. Man's mortal sojourn on earth acquired new meanings
consequent upon the recognition of a noble destiny.
7. The new gospel affirmed that human salvation is the revelation of a
far-reaching divine purpose to be fulfilled and realized in the future destiny
of the endless service of the salvaged sons of God.
These teachings cover the expanded idea of the kingdom which was taught by
Jesus. This great concept was hardly embraced in the elementary and confused
kingdom teachings of John the Baptist.
The apostles were unable to grasp the real meaning of the Master's utterances
regarding the kingdom. The subsequent distortion of Jesus' teachings, as they
are recorded in the New Testament, is because the concept of the gospel writers
was colored by the belief that Jesus was then absent from the world for only a
short time; that he would soon return to establish the kingdom in power and
glory--just such an idea as they held while he was with them in the flesh. But
Jesus did not connect the establishment of the kingdom with the idea of his
return to this world. That centuries have passed with no signs of the
appearance of the "New Age" is in no way out of harmony with Jesus' teaching.
The great effort embodied in this sermon was the attempt to translate the
concept of the kingdom of heaven into the ideal of the idea of doing the will
of God. Long had the Master taught his followers to pray: "Your kingdom come;
your will be done"; and at this time he earnestly sought to induce them to
abandon the use of the term kingdom of God in favor of the more practical
equivalent, the will of God. But he did not succeed.
Jesus desired to substitute for the idea of the kingdom, king, and subjects,
the concept of the heavenly family, the heavenly Father, and the liberated sons
of God engaged in joyful and voluntary service for their fellow men and in the
sublime and intelligent worship of God the Father.
Up to this time the apostles had acquired a double viewpoint of the kingdom;
they regarded it as:
1. A matter of personal experience then present in the hearts of true
believers, and
2. A question of racial or world phenomena; that the kingdom was in the future,
something to look forward to.
They looked upon the coming of the kingdom in the hearts of men as a gradual
development, like the leaven in the dough or like the growing of the mustard
seed. They believed that the coming of the kingdom in the racial or world sense
would be both sudden and spectacular. Jesus never tired of telling them that
the kingdom of heaven was their personal experience of realizing the higher
qualities of spiritual living; that these realities of the spirit experience
are progressively translated to new and higher levels of divine certainty and
eternal grandeur.
On this afternoon the Master distinctly taught a new concept of the double
nature of the kingdom in that he portrayed the following two phases:
"First. The kingdom of God in this world, the supreme desire to do the will of
God, the unselfish love of man which yields the good fruits of improved ethical
and moral conduct.
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"Second. The kingdom of God in heaven, the goal of mortal believers, the estate
wherein the love for God is perfected, and wherein the will of God is done more
divinely."
Jesus taught that, by faith, the believer enters the kingdom now. In the
various discourses he taught that two things are essential to faith-entrance
into the kingdom:
1. Faith, sincerity. To come as a little child, to receive the bestowal of
sonship as a gift; to submit to the doing of the Father's will without
questioning and in the full confidence and genuine trustfulness of the Father's
wisdom; to come into the kingdom free from prejudice and preconception; to be
open-minded and teachable like an unspoiled child.
2. Truth hunger. The thirst for righteousness, a change of mind, the
acquirement of the motive to be like God and to find God.
Jesus taught that sin is not the child of a defective nature but rather the
offspring of a knowing mind dominated by an unsubmissive will. Regarding sin,
he taught that God has forgiven; that we make such forgiveness personally
available by the act of forgiving our fellows. When you forgive your brother in
the flesh, you thereby create the capacity in your own soul for the reception
of the reality of God's forgiveness of your own misdeeds.
By the time the Apostle John began to write the story of Jesus' life and
teachings, the early Christians had experienced so much trouble with the
kingdom-of-God idea as a breeder of persecution that they had largely abandoned
the use of the term. John talks much about the "eternal life." Jesus often
spoke of it as the "kingdom of life." He also frequently referred to "the
kingdom of God within you." He once spoke of such an experience as "family
fellowship with God the Father." Jesus sought to substitute many terms for the
kingdom but always without success. Among others, he used: the family of God,
the Father's will, the friends of God, the fellowship of believers, the
brotherhood of man, the Father's fold, the children of God, the fellowship of
the faithful, the Father's service, and the liberated sons of God.
But he could not escape the use of the kingdom idea. It was more than fifty
years later, not until after the destruction of Jerusalem by the Roman armies,
that this concept of the kingdom began to change into the cult of eternal life
as its social and institutional aspects were taken over by the rapidly
expanding and crystallizing Christian church.
3. IN RELATION TO RIGHTEOUSNESS
Jesus was always trying to impress upon his apostles and disciples that they
must acquire, by faith, a righteousness which would exceed the righteousness of
slavish works which some of the scribes and Pharisees paraded so vaingloriously
before the world.
Though Jesus taught that faith, simple childlike belief, is the key to the door
of the kingdom, he also taught that, having entered the door, there are the
progressive steps of righteousness which every believing child must ascend in
order to grow up to the full stature of the robust sons of God.
It is in the consideration of the technique of receiving God's forgiveness that
the attainment of the righteousness of the kingdom is revealed. Faith is the
price you pay for entrance into the family of God; but forgiveness is the act
of God
top of page - 1862
which accepts your faith as the price of admission. And the reception of the
forgiveness of God by a kingdom believer involves a definite and actual
experience and consists in the following four steps, the kingdom steps of inner
righteousness:
1. God's forgiveness is made actually available and is personally experienced
by man just in so far as he forgives his fellows.
2. Man will not truly forgive his fellows unless he loves them as himself.
3. To thus love your neighbor as yourself is the highest ethics.
4. Moral conduct, true righteousness, becomes, then, the natural result of such
love.
It therefore is evident that the true and inner religion of the kingdom
unfailingly and increasingly tends to manifest itself in practical avenues of
social service. Jesus taught a living religion that impelled its believers to
engage in the doing of loving service. But Jesus did not put ethics in the
place of religion. He taught religion as a cause and ethics as a result.
The righteousness of any act must be measured by the motive; the highest forms
of good are therefore unconscious. Jesus was never concerned with morals or
ethics as such. He was wholly concerned with that inward and spiritual
fellowship with God the Father which so certainly and directly manifests itself
as outward and loving service for man. He taught that the religion of the
kingdom is a genuine personal experience which no man can contain within
himself; that the consciousness of being a member of the family of believers
leads inevitably to the practice of the precepts of the family conduct, the
service of one's brothers and sisters in the effort to enhance and enlarge the
brotherhood.
The religion of the kingdom is personal, individual; the fruits, the results,
are familial, social. Jesus never failed to exalt the sacredness of the
individual as contrasted with the community. But he also recognized that man
develops his character by unselfish service; that he unfolds his moral nature
in loving relations with his fellows.
By teaching that the kingdom is within, by exalting the individual, Jesus
struck the deathblow of the old society in that he ushered in the new
dispensation of true social righteousness. This new order of society the world
has little known because it has refused to practice the principles of the
gospel of the kingdom of heaven. And when this kingdom of spiritual
pre-eminence does come upon the earth, it will not be manifested in mere
improved social and material conditions, but rather in the glories of those
enhanced and enriched spiritual values which are characteristic of the
approaching age of improved human relations and advancing spiritual
attainments.
4. JESUS' TEACHING ABOUT THE KINGDOM
Jesus never gave a precise definition of the kingdom. At one time he would
discourse on one phase of the kingdom, and at another time he would discuss a
different aspect of the brotherhood of God's reign in the hearts of men. In the
course of this Sabbath afternoon's sermon Jesus noted no less than five phases,
or epochs, of the kingdom, and they were:
1. The personal and inward experience of the spiritual life of the fellowship
of the individual believer with God the Father.
top of page - 1863
2. The enlarging brotherhood of gospel believers, the social aspects of the
enhanced morals and quickened ethics resulting from the reign of God's spirit
in the hearts of individual believers.
3. The supermortal brotherhood of invisible spiritual beings which prevails on
earth and in heaven, the superhuman kingdom of God.
4. The prospect of the more perfect fulfillment of the will of God, the advance
toward the dawn of a new social order in connection with improved spiritual
living--the next age of man.
5. The kingdom in its fullness, the future spiritual age of light and life on
earth.
Wherefore must we always examine the Master's teaching to ascertain which of
these five phases he may have reference to when he makes use of the term
kingdom of heaven. By this process of gradually changing man's will and thus
affecting human decisions, Michael and his associates are likewise gradually
but certainly changing the entire course of human evolution, social and
otherwise.
The Master on this occasion placed emphasis on the following five points as
representing the cardinal features of the gospel of the kingdom:
1. The pre-eminence of the individual.
2. The will as the determining factor in man's experience.
3. Spiritual fellowship with God the Father.
4. The supreme satisfactions of the loving service of man.
5. The transcendency of the spiritual over the material in human personality.
This world has never seriously or sincerely or honestly tried out these dynamic
ideas and divine ideals of Jesus' doctrine of the kingdom of heaven. But you
should not become discouraged by the apparently slow progress of the kingdom
idea on Urantia. Remember that the order of progressive evolution is subjected
to sudden and unexpected periodical changes in both the material and the
spiritual worlds. The bestowal of Jesus as an incarnated Son was just such a
strange and unexpected event in the spiritual life of the world. Neither make
the fatal mistake, in looking for the age manifestation of the kingdom, of
failing to effect its establishment within your own souls.
Although Jesus referred one phase of the kingdom to the future and did, on
numerous occasions, intimate that such an event might appear as a part of a
world crisis; and though he did likewise most certainly, on several occasions,
definitely promise sometime to return to Urantia, it should be recorded that he
never positively linked these two ideas together. He promised a new revelation
of the kingdom on earth and at some future time; he also promised sometime to
come back to this world in person; but he did not say that these two events
were synonymous. From all we know these promises may, or may not, refer to the
same event.
His apostles and disciples most certainly linked these two teachings together.
When the kingdom failed to materialize as they had expected, recalling the
Master's teaching concerning a future kingdom and remembering his promise to
come again, they jumped to the conclusion that these promises referred to an
identical event; and therefore they lived in hope of his immediate second
coming to establish the kingdom in its fullness and with power and glory. And
so have
top of page - 1864
successive believing generations lived on earth entertaining the same inspiring
but disappointing hope.
5. LATER IDEAS OF THE KINGDOM
Having summarized the teachings of Jesus about the kingdom of heaven, we are
permitted to narrate certain later ideas which became attached to the concept
of the kingdom and to engage in a prophetic forecast of the kingdom as it may
evolve in the age to come.
Throughout the first centuries of the Christian propaganda, the idea of the
kingdom of heaven was tremendously influenced by the then rapidly spreading
notions of Greek idealism, the idea of the natural as the shadow of the
spiritual--the temporal as the time shadow of the eternal.
But the great step which marked the transplantation of the teachings of Jesus
from a Jewish to a gentile soil was taken when the Messiah of the kingdom
became the Redeemer of the church, a religious and social organization growing
out of the activities of Paul and his successors and based on the teachings of
Jesus as they were supplemented by the ideas of Philo and the Persian doctrines
of good and evil.
The ideas and ideals of Jesus, embodied in the teaching of the gospel of the
kingdom, nearly failed of realization as his followers progressively distorted
his pronouncements. The Master's concept of the kingdom was notably modified by
two great tendencies:
1. The Jewish believers persisted in regarding him as the Messiah. They
believed that Jesus would very soon return actually to establish the world-wide
and more or less material kingdom.
2. The gentile Christians began very early to accept the doctrines of Paul,
which led increasingly to the general belief that Jesus was the Redeemer of the
children of the church, the new and institutional successor of the earlier
concept of the purely spiritual brotherhood of the kingdom.
The church, as a social outgrowth of the kingdom, would have been wholly
natural and even desirable. The evil of the church was not its existence, but
rather that it almost completely supplanted the Jesus concept of the kingdom.
Paul's institutionalized church became a virtual substitute for the kingdom of
heaven which Jesus had proclaimed.
But doubt not, this same kingdom of heaven which the Master taught exists
within the heart of the believer, will yet be proclaimed to this Christian
church, even as to all other religions, races, and nations on earth--even to
every individual.
The kingdom of Jesus' teaching, the spiritual ideal of individual righteousness
and the concept of man's divine fellowship with God, became gradually submerged
into the mystic conception of the person of Jesus as the Redeemer-Creator and
spiritual head of a socialized religious community. In this way a formal and
institutional church became the substitute for the individually spirit-led
brotherhood of the kingdom.
The church was an inevitable and useful social result of Jesus' life and
teachings; the tragedy consisted in the fact that this social reaction to the
teachings of the kingdom so fully displaced the spiritual concept of the real
kingdom as Jesus taught and lived it.
top of page - 1865
The kingdom, to the Jews, was the Israelite community; to the gentiles it
became the Christian church. To Jesus the kingdom was the sum of those
individuals who had confessed their faith in the fatherhood of God, thereby
declaring their wholehearted dedication to the doing of the will of God, thus
becoming members of the spiritual brotherhood of man.
The Master fully realized that certain social results would appear in the world
as a consequence of the spread of the gospel of the kingdom; but he intended
that all such desirable social manifestations should appear as unconscious and
inevitable outgrowths, or natural fruits, of this inner personal experience of
individual believers, this purely spiritual fellowship and communion with the
divine spirit which indwells and activates all such believers.
Jesus foresaw that a social organization, or church, would follow the progress
of the true spiritual kingdom, and that is why he never opposed the apostles'
practicing the rite of John's baptism. He taught that the truth-loving soul,
the one who hungers and thirsts for righteousness, for God, is admitted by
faith to the spiritual kingdom; at the same time the apostles taught that such
a believer is admitted to the social organization of disciples by the outward
rite of baptism.
When Jesus' immediate followers recognized their partial failure to realize his
ideal of the establishment of the kingdom in the hearts of men by the spirit's
domination and guidance of the individual believer, they set about to save his
teaching from being wholly lost by substituting for the Master's ideal of the
kingdom the gradual creation of a visible social organization, the Christian
church. And when they had accomplished this program of substitution, in order
to maintain consistency and to provide for the recognition of the Master's
teaching regarding the fact of the kingdom, they proceeded to set the kingdom
off into the future. The church, just as soon as it was well established, began
to teach that the kingdom was in reality to appear at the culmination of the
Christian age, at the second coming of Christ.
In this manner the kingdom became the concept of an age, the idea of a future
visitation, and the ideal of the final redemption of the saints of the Most
High. The early Christians (and all too many of the later ones) generally lost
sight of the Father-and-son idea embodied in Jesus' teaching of the kingdom,
while they substituted therefor the well-organized social fellowship of the
church. The church thus became in the main a social brotherhood which
effectively displaced Jesus' concept and ideal of a spiritual brotherhood.
Jesus' ideal concept largely failed, but upon the foundation of the Master's
personal life and teachings, supplemented by the Greek and Persian concepts of
eternal life and augmented by Philo's doctrine of the temporal contrasted with
the spiritual, Paul went forth to build up one of the most progressive human
societies which has ever existed on Urantia.
The concept of Jesus is still alive in the advanced religions of the world.
Paul's Christian church is the socialized and humanized shadow of what Jesus
intended the kingdom of heaven to be--and what it most certainly will yet
become. Paul and his successors partly transferred the issues of eternal life
from the individual to the church. Christ thus became the head of the church
rather than the elder brother of each individual believer in the Father's
family of the kingdom. Paul and his contemporaries applied all of Jesus'
spiritual implications regarding himself and the individual believer to the
church as a group of believers; and in doing this, they struck a deathblow to
Jesus' concept of the divine kingdom in the heart of the individual believer.
top of page - 1866
And so, for centuries, the Christian church has labored under great
embarrassment because it dared to lay claim to those mysterious powers and
privileges of the kingdom, powers and privileges which can be exercised and
experienced only between Jesus and his spiritual believer brothers. And thus it
becomes apparent that membership in the church does not necessarily mean
fellowship in the kingdom; one is spiritual, the other mainly social.
Sooner or later another and greater John the Baptist is due to arise
proclaiming "the kingdom of God is at hand"--meaning a return to the high
spiritual concept of Jesus, who proclaimed that the kingdom is the will of his
heavenly Father dominant and transcendent in the heart of the believer--and
doing all this without in any way referring either to the visible church on
earth or to the anticipated second coming of Christ. There must come a revival
of the actual teachings of Jesus, such a restatement as will undo the work of
his early followers who went about to create a sociophilosophical system of
belief regarding the fact of Michael's sojourn on earth. In a short time the
teaching of this story about Jesus nearly supplanted the preaching of Jesus'
gospel of the kingdom. In this way a historical religion displaced that
teaching in which Jesus had blended man's highest moral ideas and spiritual
ideals with man's most sublime hope for the future--eternal life. And that was
the gospel of the kingdom.
It is just because the gospel of Jesus was so many-sided that within a few
centuries students of the records of his teachings became divided up into so
many cults and sects. This pitiful subdivision of Christian believers results
from failure to discern in the Master's manifold teachings the divine oneness
of his matchless life. But someday the true believers in Jesus will not be thus
spiritually divided in their attitude before unbelievers. Always we may have
diversity of intellectual comprehension and interpretation, even varying
degrees of socialization, but lack of spiritual brotherhood is both inexcusable
and reprehensible.
Mistake not! there is in the teachings of Jesus an eternal nature which will
not permit them forever to remain unfruitful in the hearts of thinking men. The
kingdom as Jesus conceived it has to a large extent failed on earth; for the
time being, an outward church has taken its place; but you should comprehend
that this church is only the larval stage of the thwarted spiritual kingdom,
which will carry it through this material age and over into a more spiritual
dispensation where the Master's teachings may enjoy a fuller opportunity for
development. Thus does the so-called Christian church become the cocoon in
which the kingdom of Jesus' concept now slumbers. The kingdom of the divine
brotherhood is still alive and will eventually and certainly come forth from
this long submergence, just as surely as the butterfly eventually emerges as
the beautiful unfolding of its less attractive creature of metamorphic
development.
top of page - 1867
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Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
Religions The Sojourn At Rome The Return From Rome The Transition Years John
The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
To Jerusalem Going Into Jerusalem Monday In Jerusalem Tuesday Morning In The
Temple The Last Temple Discourse Tuesday Evening On Mount Olivet Wednesday, The
Rest Day Last Day At The Camp The Last Supper The Farewell Discourse Final
Admonitions And Warnings In Gethsemane The Betrayal And Arrest Of Jesus Before
The Sanhedrin Court The Trial Before Pilate Just Before The Crucifixion The
Crucifixion The Time Of The Tomb The Resurrection Morontia Appearances Of Jesus
Appearances To The Apostles And Other Leaders Appearances In Galilee Final
Appearances And Ascension Bestowal Of The Spirit Of Truth After Pentecost The
Faith Of Jesus
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