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Urantia Book Paper 188 The Time Of The Tomb
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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 ... The Time Of The Tomb
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Paper 188 The Time Of The Tomb
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Introduction
THE day and a half that Jesus' mortal body lay in the tomb of Joseph, the
period between his death on the cross and his resurrection, is a chapter in the
earth career of Michael which is little known to us. We can narrate the burial
of the Son of Man and put in this record the events associated with his
resurrection, but we cannot supply much information of an authentic nature
about what really transpired during this epoch of about thirty-six hours, from
three o'clock Friday afternoon to three o'clock Sunday morning. This period in
the Master's career began shortly before he was taken down from the cross by
the Roman soldiers. He hung upon the cross about one hour after his death. He
would have been taken down sooner but for the delay in dispatching the two
brigands.
The rulers of the Jews had planned to have Jesus' body thrown in the open
burial pits of Gehenna, south of the city; it was the custom thus to dispose of
the victims of crucifixion. If this plan had been followed, the body of the
Master would have been exposed to the wild beasts.
In the meantime, Joseph of Arimathea, accompanied by Nicodemus, had gone to
Pilate and asked that the body of Jesus be turned over to them for proper
burial. It was not uncommon for friends of crucified persons to offer bribes to
the Roman authorities for the privilege of gaining possession of such bodies.
Joseph went before Pilate with a large sum of money, in case it became
necessary to pay for permission to remove Jesus' body to a private burial tomb.
But Pilate would not take money for this. When he heard the request, he quickly
signed the order which authorized Joseph to proceed to Golgotha and take
immediate and full possession of the Master's body. In the meantime, the
sandstorm having considerably abated, a group of Jews representing the
Sanhedrin had gone out to Golgotha for the purpose of making sure that Jesus'
body accompanied those of the brigands to the open public burial pits.
1. THE BURIAL OF JESUS
When Joseph and Nicodemus arrived at Golgotha, they found the soldiers taking
Jesus down from the cross and the representatives of the Sanhedrin standing by
to see that none of Jesus' followers prevented his body from going to the
criminal burial pits. When Joseph presented Pilate's order for the Master's
body to the centurion, the Jews raised a tumult and clamored for its
possession. In their raving they sought violently to take possession of the
body, and when they did this, the centurion ordered four of his soldiers to his
side, and with drawn swords they stood astride the Master's body as it lay
there on the ground.
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The centurion ordered the other soldiers to leave the two thieves while they
drove back this angry mob of infuriated Jews. When order had been restored, the
centurion read the permit from Pilate to the Jews and, stepping aside, said to
Joseph: "This body is yours to do with as you see fit. I and my soldiers will
stand by to see that no man interferes."
A crucified person could not be buried in a Jewish cemetery; there was a strict
law against such a procedure. Joseph and Nicodemus knew this law, and on the
way out to Golgotha they had decided to bury Jesus in Joseph's new family tomb,
hewn out of solid rock, located a short distance north of Golgotha and across
the road leading to Samaria. No one had ever lain in this tomb, and they
thought it appropriate that the Master should rest there. Joseph really
believed that Jesus would rise from the dead, but Nicodemus was very doubtful.
These former members of the Sanhedrin had kept their faith in Jesus more or
less of a secret, although their fellow Sanhedrists had long suspected them,
even before they withdrew from the council. From now on they were the most
outspoken disciples of Jesus in all Jerusalem.
At about half past four o'clock the burial procession of Jesus of Nazareth
started from Golgotha for Joseph's tomb across the way. The body was wrapped in
a linen sheet as the four men carried it, followed by the faithful women
watchers from Galilee. The mortals who bore the material body of Jesus to the
tomb were: Joseph, Nicodemus, John, and the Roman centurion.
They carried the body into the tomb, a chamber about ten feet square, where
they hurriedly prepared it for burial. The Jews did not really bury their dead;
they actually embalmed them. Joseph and Nicodemus had brought with them large
quantities of myrrh and aloes, and they now wrapped the body with bandages
saturated with these solutions. When the embalming was completed, they tied a
napkin about the face, wrapped the body in a linen sheet, and reverently placed
it on a shelf in the tomb.
After placing the body in the tomb, the centurion signaled for his soldiers to
help roll the doorstone up before the entrance to the tomb. The soldiers then
departed for Gehenna with the bodies of the thieves while the others returned
to Jerusalem, in sorrow, to observe the Passover feast according to the laws of
Moses.
There was considerable hurry and haste about the burial of Jesus because this
was preparation day and the Sabbath was drawing on apace. The men hurried back
to the city, but the women lingered near the tomb until it was very dark.
While all this was going on, the women were hiding near at hand so that they
saw it all and observed where the Master had been laid. They thus secreted
themselves because it was not permissible for women to associate with men at
such a time. These women did not think Jesus had been properly prepared for
burial, and they agreed among themselves to go back to the home of Joseph, rest
over the Sabbath, make ready spices and ointments, and return on Sunday morning
properly to prepare the Master's body for the death rest. The women who thus
tarried by the tomb on this Friday evening were: Mary Magdalene, Mary the wife
of Clopas, Martha another sister of Jesus' mother, and Rebecca of Sepphoris.
Aside from David Zebedee and Joseph of Arimathea, very few of Jesus' disciples
really believed or understood that he was due to arise from the tomb on the
third day.
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2. SAFEGUARDING THE TOMB
If Jesus' followers were unmindful of his promise to rise from the grave on the
third day, his enemies were not. The chief priests, Pharisees, and Sadducees
recalled that they had received reports of his saying he would rise from the
dead.
This Friday night, after the Passover supper, about midnight a group of the
Jewish leaders gathered at the home of Caiaphas, where they discussed their
fears concerning the Master's assertions that he would rise from the dead on
the third day. This meeting ended with the appointment of a committee of
Sanhedrists who were to visit Pilate early the next day, bearing the official
request of the Sanhedrin that a Roman guard be stationed before Jesus' tomb to
prevent his friends from tampering with it. Said the spokesman of this
committee to Pilate: "Sir, we remember that this deceiver, Jesus of Nazareth,
said, while he was yet alive, `After three days I will rise again.' We have,
therefore, come before you to request that you issue such orders as will make
the sepulchre secure against his followers, at least until after the third day.
We greatly fear lest his disciples come and steal him away by night and then
proclaim to the people that he has risen from the dead. If we should permit
this to happen, this mistake would be far worse than to have allowed him to
live."
When Pilate heard this request of the Sanhedrists, he said: "I will give you a
guard of ten soldiers. Go your way and make the tomb secure." They went back to
the temple, secured ten of their own guards, and then marched out to Joseph's
tomb with these ten Jewish guards and ten Roman soldiers, even on this Sabbath
morning, to set them as watchmen before the tomb. These men rolled yet another
stone before the tomb and set the seal of Pilate on and around these stones,
lest they be disturbed without their knowledge. And these twenty men remained
on watch up to the hour of the resurrection, the Jews carrying them their food
and drink.
3. DURING THE SABBATH DAY
Throughout this Sabbath day the disciples and the apostles remained in hiding,
while all Jerusalem discussed the death of Jesus on the cross. There were
almost one and one-half million Jews present in Jerusalem at this time, hailing
from all parts of the Roman Empire and from Mesopotamia. This was the beginning
of the Passover week, and all these pilgrims would be in the city to learn of
the resurrection of Jesus and to carry the report back to their homes.
Late Saturday night, John Mark summoned the eleven apostles secretly to come to
the home of his father, where, just before midnight, they all assembled in the
same upper chamber where they had partaken of the Last Supper with their Master
two nights previously.
Mary the mother of Jesus, with Ruth and Jude, returned to Bethany to join their
family this Saturday evening just before sunset. David Zebedee remained at the
home of Nicodemus, where he had arranged for his messengers to assemble early
Sunday morning. The women of Galilee, who prepared spices for the further
embalming of Jesus' body, tarried at the home of Joseph of Arimathea.
We are not able fully to explain just what happened to Jesus of Nazareth during
this period of a day and a half when he was supposed to be resting in
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Joseph's new tomb. Apparently he died the same natural death on the cross as
would any other mortal in the same circumstances. We heard him say, "Father,
into your hands I commend my spirit." We do not fully understand the meaning of
such a statement inasmuch as his Thought Adjuster had long since been
personalized and so maintained an existence apart from Jesus' mortal being. The
Master's Personalized Adjuster could in no sense be affected by his physical
death on the cross. That which Jesus put in the Father's hands for the time
being must have been the spirit counterpart of the Adjuster's early work in
spiritizing the mortal mind so as to provide for the transfer of the transcript
of the human experience to the mansion worlds. There must have been some
spiritual reality in the experience of Jesus which was analogous to the spirit
nature, or soul, of the faith-growing mortals of the spheres. But this is
merely our opinion--we do not really know what Jesus commended to his Father.
We know that the physical form of the Master rested there in Joseph's tomb
until about three o'clock Sunday morning, but we are wholly uncertain regarding
the status of the personality of Jesus during that period of thirty-six hours.
We have sometimes dared to explain these things to ourselves somewhat as
follows:
1. The Creator consciousness of Michael must have been at large and wholly free
from its associated mortal mind of the physical incarnation.
2. The former Thought Adjuster of Jesus we know to have been present on earth
during this period and in personal command of the assembled celestial hosts.
3. The acquired spirit identity of the man of Nazareth which was built up
during his lifetime in the flesh, first, by the direct efforts of his Thought
Adjuster, and later, by his own perfect adjustment between the physical
necessities and the spiritual requirements of the ideal mortal existence, as it
was effected by his never-ceasing choice of the Father's will, must have been
consigned to the custody of the Paradise Father. Whether or not this spirit
reality returned to become a part of the resurrected personality, we do not
know, but we believe it did. But there are those in the universe who hold that
this soul-identity of Jesus now reposes in the "bosom of the Father," to be
subsequently released for leadership of the Nebadon Corps of the Finality in
their undisclosed destiny in connection with the uncreated universes of the
unorganized realms of outer space.
4. We think the human or mortal consciousness of Jesus slept during these
thirty-six hours. We have reason to believe that the human Jesus knew nothing
of what transpired in the universe during this period. To the mortal
consciousness there appeared no lapse of time; the resurrection of life
followed the sleep of death as of the same instant.
And this is about all we can place on record regarding the status of Jesus
during this period of the tomb. There are a number of correlated facts to which
we can allude, although we are hardly competent to undertake their
interpretation.
In the vast court of the resurrection halls of the first mansion world of
Satania, there may now be observed a magnificent material-morontia structure
known as the "Michael Memorial," now bearing the seal of Gabriel. This memorial
was created shortly after Michael departed from this world, and it bears
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this inscription: "In commemoration of the mortal transit of Jesus of Nazareth
on Urantia."
There are records extant which show that during this period the supreme council
of Salvington, numbering one hundred, held an executive meeting on Urantia
under the presidency of Gabriel. There are also records showing that the
Ancients of Days of Uversa communicated with Michael regarding the status of
the universe of Nebadon during this time.
We know that at least one message passed between Michael and Immanuel on
Salvington while the Master's body lay in the tomb.
There is good reason for believing that some personality sat in the seat of
Caligastia in the system council of the Planetary Princes on Jerusem which
convened while the body of Jesus rested in the tomb.
The records of Edentia indicate that the Constellation Father of Norlatiadek
was on Urantia, and that he received instructions from Michael during this time
of the tomb.
And there is much other evidence which suggests that not all of the personality
of Jesus was asleep and unconscious during this time of apparent physical
death.
4. MEANING OF THE DEATH ON THE CROSS
Although Jesus did not die this death on the cross to atone for the racial
guilt of mortal man nor to provide some sort of effective approach to an
otherwise offended and unforgiving God; even though the Son of Man did not
offer himself as a sacrifice to appease the wrath of God and to open the way
for sinful man to obtain salvation; notwithstanding that these ideas of
atonement and propitiation are erroneous, nonetheless, there are significances
attached to this death of Jesus on the cross which should not be overlooked. It
is a fact that Urantia has become known among other neighboring inhabited
planets as the "World of the Cross."
Jesus desired to live a full mortal life in the flesh on Urantia. Death is,
ordinarily, a part of life. Death is the last act in the mortal drama. In your
well-meant efforts to escape the superstitious errors of the false
interpretation of the meaning of the death on the cross, you should be careful
not to make the great mistake of failing to perceive the true significance and
the genuine import of the Master's death.
Mortal man was never the property of the archdeceivers. Jesus did not die to
ransom man from the clutch of the apostate rulers and fallen princes of the
spheres. The Father in heaven never conceived of such crass injustice as
damning a mortal soul because of the evildoing of his ancestors. Neither was
the Master's death on the cross a sacrifice which consisted in an effort to pay
God a debt which the race of mankind had come to owe him.
Before Jesus lived on earth, you might possibly have been justified in
believing in such a God, but not since the Master lived and died among your
fellow mortals. Moses taught the dignity and justice of a Creator God; but
Jesus portrayed the love and mercy of a heavenly Father.
The animal nature--the tendency toward evildoing--may be hereditary, but sin is
not transmitted from parent to child. Sin is the act of conscious and
deliberate rebellion against the Father's will and the Sons' laws by an
individual will creature.
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Jesus lived and died for a whole universe, not just for the races of this one
world. While the mortals of the realms had salvation even before Jesus lived
and died on Urantia, it is nevertheless a fact that his bestowal on this world
greatly illuminated the way of salvation; his death did much to make forever
plain the certainty of mortal survival after death in the flesh.
Though it is hardly proper to speak of Jesus as a sacrificer, a ransomer, or a
redeemer, it is wholly correct to refer to him as a savior. He forever made the
way of salvation (survival) more clear and certain; he did better and more
surely show the way of salvation for all the mortals of all the worlds of the
universe of Nebadon.
When once you grasp the idea of God as a true and loving Father, the only
concept which Jesus ever taught, you must forthwith, in all consistency,
utterly abandon all those primitive notions about God as an offended monarch, a
stern and all-powerful ruler whose chief delight is to detect his subjects in
wrongdoing and to see that they are adequately punished, unless some being
almost equal to himself should volunteer to suffer for them, to die as a
substitute and in their stead. The whole idea of ransom and atonement is
incompatible with the concept of God as it was taught and exemplified by Jesus
of Nazareth. The infinite love of God is not secondary to anything in the
divine nature.
All this concept of atonement and sacrificial salvation is rooted and grounded
in selfishness. Jesus taught that service to one's fellows is the highest
concept of the brotherhood of spirit believers. Salvation should be taken for
granted by those who believe in the fatherhood of God. The believer's chief
concern should not be the selfish desire for personal salvation but rather the
unselfish urge to love and, therefore, serve one's fellows even as Jesus loved
and served mortal men.
Neither do genuine believers trouble themselves so much about the future
punishment of sin. The real believer is only concerned about present separation
from God. True, wise fathers may chasten their sons, but they do all this in
love and for corrective purposes. They do not punish in anger, neither do they
chastise in retribution.
Even if God were the stern and legal monarch of a universe in which justice
ruled supreme, he certainly would not be satisfied with the childish scheme of
substituting an innocent sufferer for a guilty offender.
The great thing about the death of Jesus, as it is related to the enrichment of
human experience and the enlargement of the way of salvation, is not the fact
of his death but rather the superb manner and the matchless spirit in which he
met death.
This entire idea of the ransom of the atonement places salvation upon a plane
of unreality; such a concept is purely philosophic. Human salvation is real; it
is based on two realities which may be grasped by the creature's faith and
thereby become incorporated into individual human experience: the fact of the
fatherhood of God and its correlated truth, the brotherhood of man. It is true,
after all, that you are to be "forgiven your debts, even as you forgive your
debtors."
5. LESSONS FROM THE CROSS
The cross of Jesus portrays the full measure of the supreme devotion of the
true shepherd for even the unworthy members of his flock. It forever places
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all relations between God and man upon the family basis. God is the Father; man
is his son. Love, the love of a father for his son, becomes the central truth
in the universe relations of Creator and creature--not the justice of a king
which seeks satisfaction in the sufferings and punishment of the evil-doing
subject.
The cross forever shows that the attitude of Jesus toward sinners was neither
condemnation nor condonation, but rather eternal and loving salvation. Jesus is
truly a savior in the sense that his life and death do win men over to goodness
and righteous survival. Jesus loves men so much that his love awakens the
response of love in the human heart. Love is truly contagious and eternally
creative. Jesus' death on the cross exemplifies a love which is sufficiently
strong and divine to forgive sin and swallow up all evil-doing. Jesus disclosed
to this world a higher quality of righteousness than justice--mere technical
right and wrong. Divine love does not merely forgive wrongs; it absorbs and
actually destroys them. The forgiveness of love utterly transcends the
forgiveness of mercy. Mercy sets the guilt of evil-doing to one side; but love
destroys forever the sin and all weakness resulting therefrom. Jesus brought a
new method of living to Urantia. He taught us not to resist evil but to find
through him a goodness which effectually destroys evil. The forgiveness of
Jesus is not condonation; it is salvation from condemnation. Salvation does not
slight wrongs; it makes them right. True love does not compromise nor condone
hate; it destroys it. The love of Jesus is never satisfied with mere
forgiveness. The Master's love implies rehabilitation, eternal survival. It is
altogether proper to speak of salvation as redemption if you mean this eternal
rehabilitation.
Jesus, by the power of his personal love for men, could break the hold of sin
and evil. He thereby set men free to choose better ways of living. Jesus
portrayed a deliverance from the past which in itself promised a triumph for
the future. Forgiveness thus provided salvation. The beauty of divine love,
once fully admitted to the human heart, forever destroys the charm of sin and
the power of evil.
The sufferings of Jesus were not confined to the crucifixion. In reality, Jesus
of Nazareth spent upward of twenty-five years on the cross of a real and
intense mortal existence. The real value of the cross consists in the fact that
it was the supreme and final expression of his love, the completed revelation
of his mercy.
On millions of inhabited worlds, tens of trillions of evolving creatures who
may have been tempted to give up the moral struggle and abandon the good fight
of faith, have taken one more look at Jesus on the cross and then have forged
on ahead, inspired by the sight of God's laying down his incarnate life in
devotion to the unselfish service of man.
The triumph of the death on the cross is all summed up in the spirit of Jesus'
attitude toward those who assailed him. He made the cross an eternal symbol of
the triumph of love over hate and the victory of truth over evil when he
prayed, "Father, forgive them, for they know not what they do." That devotion
of love was contagious throughout a vast universe; the disciples caught it from
their Master. The very first teacher of his gospel who was called upon to lay
down his life in this service, said, as they stoned him to death, "Lay not this
sin to their charge."
The cross makes a supreme appeal to the best in man because it discloses one
who was willing to lay down his life in the service of his fellow men. Greater
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love no man can have than this: that he would be willing to lay down his life
for his friends--and Jesus had such a love that he was willing to lay down his
life for his enemies, a love greater than any which had hitherto been known on
earth.
On other worlds, as well as on Urantia, this sublime spectacle of the death of
the human Jesus on the cross of Golgotha has stirred the emotions of mortals,
while it has aroused the highest devotion of the angels.
The cross is that high symbol of sacred service, the devotion of one's life to
the welfare and salvation of one's fellows. The cross is not the symbol of the
sacrifice of the innocent Son of God in the place of guilty sinners and in
order to appease the wrath of an offended God, but it does stand forever, on
earth and throughout a vast universe, as a sacred symbol of the good bestowing
themselves upon the evil and thereby saving them by this very devotion of love.
The cross does stand as the token of the highest form of unselfish service, the
supreme devotion of the full bestowal of a righteous life in the service of
wholehearted ministry, even in death, the death of the cross. And the very
sight of this great symbol of the bestowal life of Jesus truly inspires all of
us to want to go and do likewise.
When thinking men and women look upon Jesus as he offers up his life on the
cross, they will hardly again permit themselves to complain at even the
severest hardships of life, much less at petty harassments and their many
purely fictitious grievances. His life was so glorious and his death so
triumphant that we are all enticed to a willingness to share both. There is
true drawing power in the whole bestowal of Michael, from the days of his youth
to this overwhelming spectacle of his death on the cross.
Make sure, then, that when you view the cross as a revelation of God, you do
not look with the eyes of the primitive man nor with the viewpoint of the later
barbarian, both of whom regarded God as a relentless Sovereign of stern justice
and rigid law-enforcement. Rather, make sure that you see in the cross the
final manifestation of the love and devotion of Jesus to his life mission of
bestowal upon the mortal races of his vast universe. See in the death of the
Son of Man the climax of the unfolding of the Father's divine love for his sons
of the mortal spheres. The cross thus portrays the devotion of willing
affection and the bestowal of voluntary salvation upon those who are willing to
receive such gifts and devotion. There was nothing in the cross which the
Father required--only that which Jesus so willingly gave, and which he refused
to avoid.
If man cannot otherwise appreciate Jesus and understand the meaning of his
bestowal on earth, he can at least comprehend the fellowship of his mortal
sufferings. No man can ever fear that the Creator does not know the nature or
extent of his temporal afflictions.
We know that the death on the cross was not to effect man's reconciliation to
God but to stimulate man's realization of the Father's eternal love and his
Son's unending mercy, and to broadcast these universal truths to a whole
universe.
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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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