Ch. 75, Jesus’ Faith
“Son of Man: Urantia,” 2nd edition
Jesus’ Faith
Jesus enjoyed a beautiful and wholehearted faith in God. He experienced the ordinary ups and downs of mortal existence, but he never religiously doubted the certainty of God’s care and guidance. His faith was the outgrowth of the activity of the divine presence, his indwelling Adjuster. Jesus’ faith was neither traditional nor merely intellectual: it was wholly personal and purely spiritual.
The human Jesus saw God as holy, just, and noble as well as true, good, and beautiful. All these attributes he focused in his mind as the will of the Father in heaven. Jesus’ God was at one and the same time the holy one of Israel and the living and loving Father in heaven. The concept of God as a Father was not original with Jesus, but he uplifted the idea into an inspiring experience by achieving a new revelation of God and announcing that every mortal is a child of this Father of love, a son of God.
Jesus did not cling to faith in God as would a struggling soul at war with the universe and at death grips with a sinful and hostile world; he did not resort to faith just for comfort in the midst of difficulties; faith was not just an illusory compensation for sadness and unpleasant realities. In the face of all natural difficulties he experienced the tranquility of supreme and unquestioned trust in God. He felt the tremendous thrill of living by faith in the presence of the heavenly Father. This triumphant faith was the actual living experience of attaining the spirit. Jesus’ impressive contribution to human experience was not that he revealed the Father in heaven, but rather that he so magnificently demonstrated a new and higher type of living faith in God. Never on any of the worlds of this universe or in the life of any one mortal did God ever become a living reality like he did in the life of Jesus of Nazareth.
In Jesus’ life on Urantia, this and all other worlds of the local creation discover a higher type of religion: religion based on and validated by genuine personal contact with the Universal Father. Jesus’ living faith was not a mystic meditation and it was more than an intellectual reflection.
Theology may fix, define, formulate, and dogmatize faith but in Jesus’ life it was living, original, personal, spontaneous, and purely spiritual. His faith was not based on reverence for tradition or a mere intellectual belief that he held as an object of worship, but rather on experience and conviction, and this securely held him. His faith was so real and all-encompassing that it absolutely swept away any spiritual doubts, and destroyed every conflicting desire. Nothing was able to tear him away because he was anchored with this keen, fearless, and inspirational faith. Even in the face of apparent defeat or in the throes of threatening despair he stood calmly in the divine presence free from fear and conscious of spiritual invincibility. Jesus enjoyed the invigorating assurance of unflinching faith, and in each of life’s trying situations he exhibited unquestioning loyalty to the Father’s will. This superb faith was undisturbed even by the cruel and crushing threat of an humiliating death.
In a religious genius strong spiritual faith many times leads directly to disastrous fanaticism: to an exaggeration of the religious ego, but that was not so with Jesus. He was not adversely affected by his extraordinary faith and spiritual attainment because it was a completely unconscious and spontaneous expression of his personal experience with God.
Jesus’ unconquerable faith never became fanatical: he was well-balanced when meeting life’s problems. He was a unified personality, a perfectly endowed divine entity on Earth as a single being. He always coordinated his faith with his experience. Personal faith, spiritual hope, and moral devotion were always correlated with the realization of the sacredness of human loyalties—social duty, familial love, personal honor, economic necessity, and religious obligation.
Jesus’ faith showed spirit values being found in the kingdom of God. He said “First look for the kingdom of heaven.” Jesus saw in the solidarity of the kingdom the fulfillment of the will of God. The heart of the prayer that he taught his disciples was your kingdom come; your will be done. Having conceived of the kingdom as the will of God, Jesus then devoted himself to its fulfillment with unbounded enthusiasm and amazing self-forgetfulness. But in all of his intensity and throughout his extraordinary life he was never fanatical or showed the superficial frothiness of the religious egotist.
The Master’s entire life was conditioned by this living faith. His spirituality dominated his feeling and thinking, his praying and believing, and his teaching and preaching. This personal faith in the protection of the heavenly Father gave his unique life a deep spiritual reality. Yet despite this consciousness of divinity, this Galilean, God’s Galilean, when addressed as Good Teacher instantly replied “Why do you call me good?” When we stand face-to-face with such splendid self-forgetfulness we begin to understand how the Universal Father manifested himself to him and revealed himself through him to the mortals of the realms.
Jesus brought to God as a mortal of the realm the noblest of all offerings: the dedication of his own will to the majestic service of doing the divine will. Jesus always interpreted religion in terms of the Father’s will. When you study Jesus’ career look not so much for what he taught as for what he did. Jesus never prayed as a religious duty. To him prayer was a declaration of faith, a revelation of courage, a prevention of conflict, an enrichment of thought, an ennoblement of desire, an exaltation of intellect, a consecration of impulse, a declaration of soul loyalty, a clarification of viewpoint, the proclamation of discovery, the validation of consecration, a recital of personal devotion, a vindication of moral decision, a confession of supreme devotion, an expression of thanksgiving, a sublime assertion of confidence, an avoidance of emotional tension, a transcendental surrender of will, a sincere expression of spirituality, an invigoration of higher inclinations, a technique for the adjustment of difficulties, and the mighty mobilization of the combined power of the soul to withstand all human tendencies toward sin, evil, and selfishness. He lived his life dedicated to doing his Father’s will, and ended his life triumphantly with just such a prayer. The secret of his unparalleled life was his consciousness of God, and he gained that by sincere worship and intelligent prayer—unbroken communion with God—and not by voices, visions, or extraordinary religious practices.
In Jesus’ life religion was a living experience, a direct move from spiritual reverence to practical righteousness. Jesus’ faith bore the fruits of the divine spirit. His faith was not immature like that of a child, but in many ways it resembled the unsuspecting trust of the child. Jesus trusted God like a child trusts a parent. He had confidence in the universe—the same kind of trust the child has with its parents. Jesus’ wholehearted faith in the fundamental goodness of the universe much resembled the child’s trust in the security of its surroundings. He depended on the heavenly Father like a child leans on its earthly parent, and his faith never for one moment doubted the certainty of the heavenly Father’s care. He was not disturbed by fears, doubts, and skepticism. Unbelief did not stop the free and original expression of his life. He combined the firm and intelligent courage of a full-grown man with the sincere and trusting optimism of a believing child. His faith grew to such heights of trust that it was devoid of fear.
Jesus’ faith attained the purity of a child’s trust. His faith was so absolute and undoubting that it responded to the charm of fellow beings and to the wonders of the universe. His dependence on the divine was so confident that it yielded the joy and the assurance of absolute personal security. There was no hesitating in his religious experience. In this giant intellect of the full grown man the faith of the child reigned supreme. It is not strange that he once said “Unless you become as a little child, you will not enter the kingdom.” Even though Jesus’ faith was childlike, it was in no way childish.
Jesus does not require his disciples to believe in him, but rather to believe with him; believe in the reality of the love of God and in full confidence accept the security of the assurance of sonship with the heavenly Father. Jesus wants that all of his followers share his perfect faith. Jesus challenged his followers to not only believe what he believed, but also to believe as he believed. This is the meaning of his one supreme requirement, “Follow me.”
Jesus’ was devoted to one magnificent purpose—doing the Father’s will: living the human life by faith. Jesus’ faith was trusting like that of a child, but it was wholly free from speculation. He made manly and robust decisions, courageously faced many disappointments, resolutely overcame extraordinary difficulties, and unflinchingly confronted duty’s stern requirements. It required a strong will and an unfailing confidence to believe what Jesus believed and as he believed.
Jesus: The Man
Jesus’ devotion to the Father’s will and serving humanity was even more than mortal determination; it was the wholehearted dedication to an unreserved gift of love. No matter how exalted the fact of Michael’s sovereignty, you must not take the human Jesus away from humanity. The Master has ascended on high as a mortal as well as God: he belongs to humanity and humanity belongs to him. How unfortunate that religion itself should be so misinterpreted as to take the human Jesus away from struggling mortals! Do not let discussions about the divinity or the humanity of Jesus obscure the saving truth that Jesus of Nazareth was a religious man who by faith achieved the knowing and doing of God’s will; he was the most truly religious person who has ever lived on Urantia.
The time is ripe to witness the figurative resurrection of the human Jesus from his burial tomb among the theological traditions and religious dogmas of nineteen centuries. Jesus of Nazareth must no longer be sacrificed to even the splendid concept of the glorified Christ. What an uplifting service if through this revelation the Son of Man could be recovered from the tomb of traditional theology and presented as the living Jesus to the church that bears his name, as well as to all other religions! Surely Christian believers will not hesitate to make the adjustments to their faith and lives that will enable them to follow Jesus in demonstrating his life of religious devotion to his Father’s will and service to humanity. Do professed Christians fear the exposure of an unholy and self-sufficient community based on social respectability and improving one’s odds for wealth? Does institutional Christianity fear the possible jeopardy or even the overthrow of traditional church authority if the Jesus of Galilee is reinstated in the minds and souls of humanity as the ideal of personal religious living? Indeed the religious revisions, the moral rejuvenations, the social readjustments, and the economic transformations of Christian civilization would be drastic and revolutionary if the living religion of Jesus should suddenly replace the theological religion about Jesus.
To follow Jesus means to personally share his faith and to enter into the spirit of the Master’s life of unselfish service to humanity. One of the most important things in life is to find out what Jesus believed, to discover his ideals, and to strive to achieve his glorious life purpose. Of all human knowledge what is of greatest value is to know the of life of Jesus and how he lived it.
The common people heard Jesus gladly, and they will again respond to his life if those truths are again announced to the world. The people heard him joyfully because he was one of them, a down-to-earth layman: the world’s most distinguished religious teacher was indeed a common man.
It should not be the aim of kingdom believers to literally imitate the outward life of Jesus, but rather to share his faith: to trust God as he trusted God and to believe in people as he believed in people. Jesus never argued about either the fatherhood of God or the brotherhood of humanity: he was a living illustration of the one and a profound demonstration of the other.
Just as people must progress from the consciousness of the human to the realization of the divine, Jesus ascended from the nature of humanity to the consciousness of the nature of God. The Master made this grand ascent from the human to the divine by the combined achievement of his mortal intellect’s faith and the acts of his indwelling Adjuster. The realization of having attained the totality of divinity (all the while conscious of the reality of humanity) was achieved through seven stages of becoming progressively more divine. These stages of progressive self-realization were marked off by the following events in Jesus’ experience: first, the arrival of the Thought Adjuster; second, Immanuel’s messenger who appeared to him in Jerusalem when he was about twelve years old; third, the manifestations during his baptism; fourth, the experiences on the Mount of Transfiguration; fifth, the morontia resurrection; sixth, the spirit ascension, and seventh, the final embrace of the Paradise Father granting unlimited sovereignty over his universe.
Jesus’ Religion
Someday a reformation in the Christian church may strike deep enough to return to the unadulterated teachings of Jesus, the author and finisher of our faith. You can preach a religion about Jesus, but unavoidably you must live the religion of Jesus. In the enthusiasm of the Pentecost, Peter unintentionally created a new religion: the religion of the arisen and glorified Christ. The Apostle Paul later on transformed this new gospel into Christianity, a religion expressing his own theological views and portraying his own personal experience with the Jesus of the Damascus road. The gospel of the kingdom is founded on the personal religious experience of Jesus of Galilee, while Christianity is founded almost exclusively on the personal religious experience of the Apostle Paul. The New Testament is not devoted to the inspiring religious life of Jesus: almost all of it is a discussion of Paul’s religious experience and a portrayal of his personal religious convictions. The only notable exceptions to this statement, aside from certain parts of Mark, Luke, and Matthew are the Book of Hebrews and the Epistle of James. Even Peter in his writing only once reverted to the personal religious life of Jesus. The New Testament is a superb Christian document, but it is only meagerly the truth of Jesus.
Jesus’ life shows divine growth from the early ideas of primitive mortal awe and reverence up through years of personal spiritual communion until he finally arrived at oneness with the Father. In one short life Jesus negotiated the same spiritual progression that mortals begin on Earth and that usually only ends after the long journey in the spirit training schools of the successive levels of the pre-Paradise career. Jesus progressed from human consciousness to the spiritual heights of his divine nature and association with the Universal Father managing a universe. He progressed from the humble status of mortal dependence that had prompted him to spontaneously say “Why do you call me good? None is good but God,” to that consciousness of divinity that led him to say “Which one of you convicts me of sin?” This progressive ascent from the human to the divine was exclusively a mortal achievement, and when he had attained divinity he was still the same human Jesus: the Son of Man as well as the Son of God.
Mark, Luke, and Matthew’s writings retain something of the picture of the human Jesus as he engaged in the struggle to know the divine will and to do that will. John presents a picture of the triumphant Jesus as he walked on Earth in the full consciousness of divinity. The critical mistake that has been made by those who have studied Jesus’ life is that some people have thought of him as entirely human while others have thought of him as only divine. Throughout his entire experience he was in truth both human and divine, even as he still is.
But the most significant mistake was that while the human Jesus was recognized as having a religion, the divine Jesus (the Christ) almost became a religion overnight. Paul’s Christianity made sure of the worship of the divine Christ, but it almost wholly lost sight of the valiant and struggling human Jesus of Galilee who, by the valor of his personal religious faith and the heroism of his indwelling Adjuster ascended from the lowly levels of humanity to become one with divinity, and in doing so he became the new and living path whereby all mortals can also ascend to divinity. Mortals at all stages of spirituality and on all worlds can find in the personal life of Jesus what will inspire and strengthen them as they progress from the lowest spirit levels up to the highest divine values, from the beginning to the end of all personal religious experience.
The authors of the New Testament not only believed in the divinity of the arisen Christ, but they also believed in his immediate return to Earth to rule the heavenly kingdom. This strong faith in Jesus returning then at that time had much to do with their tendency to omit the references showing the purely human attributes and experiences of Jesus. The whole Christian movement moved away from the human Jesus of Nazareth to worship the arisen Christ, the glorified and soon returning Lord Jesus Christ.
Jesus founded the religion of personal experience doing the will of God and serving humanity; Paul founded a religion in which the glorified Jesus became the object of worship and the brotherhood consisted of fellow believers in the divine Christ. It is a pity that his followers failed to create a unified religion that recognized both the human and the divine natures of Jesus as they were intertwined in his life on Earth and so gloriously set forth in the original gospel of the kingdom.
Jesus’ strong announcements would not shock you if you would only remember that he was the world’s most wholehearted religionist. He was mortal, but holy and unreservedly dedicated to doing his Father’s will. Many of his apparently hard sayings were more personal confessions of faith than commands to his followers. It was this singleness of purpose and unselfish devotion that enabled such extraordinary progress in conquering the human mind in one short life. Many of his declarations should be considered confessions of what he demanded of himself rather than what he required of his followers. In his devotion to the cause of the kingdom Jesus burned all bridges behind him: he sacrificed all obstacles to doing his Father’s will.
Jesus blessed the poor because they were usually pious and sincere; he condemned the rich because they were usually wanton and irreligious. But he would equally condemn the irreligious pauper and commend the consecrated person of wealth.
Jesus led people to feel at home in the world; he delivered them from the slavery of taboo and taught them that the world was not fundamentally evil. He did not want to escape from his earth life: instead he mastered doing the Father’s will while in the flesh. He attained an idealistic religious life in the midst of a realistic world. Jesus did not share Paul’s pessimistic view of humanity. The Master looked on people as the sons of God, and spoke of an eternal and magnificent future for those who chose survival. He was not a moral skeptic: he viewed humanity positively, not negatively. He saw most people as weak rather than wicked; more distraught than depraved. But no matter what their status they were all God’s children and his brethren.
Jesus taught people to place a high value on themselves in time and eternity, and because of that high value he was willing to spend himself in relentless service to humanity. It was the infinite worth he placed on the finite that made the golden rule a vital factor in his religion. Who can fail to be uplifted by the extraordinary faith Jesus has in humanity?
Jesus offered no rules for social advancement. His was a religious mission and he taught that religion is exclusively an individual experience. The ultimate goal of society’s most advanced achievement can never hope to surpass Jesus’ brotherhood of humanity based on the recognition of the fatherhood of God. The ideal of all social attainment can be realized only in the coming of this divine kingdom.
The Supremacy of Religion
Personal religious experience is an efficient solvent for most mortal difficulties: it is an effective sorter, evaluator, and adjuster of all human problems. Religion does not remove or destroy a person’s troubles but it does absorb, dissolve, transcend, and illuminate them. True religion unifies the personality for effective adjustment to mortal requirements. Religious faith—the leading of the indwelling divine presence—enables the God-knowing person to bridge the gulf existing between intellectual logic recognizing the Universal First Cause as It, and those affirmations of the soul that declare this First Cause is He: the heavenly Father of Jesus’ gospel and the personal God of human salvation.
There are just three elements in universal reality: fact, idea, and relation. Religion identifies these as truth, science, and philosophy; philosophy identifies them as faith, reason, and wisdom—physical, spiritual, and intellectual reality. We are in the habit of designating these realities as thing, value, and meaning.
The progressive understanding of reality is the equivalent of approaching God. Finding God, the consciousness of identity with reality, is the equivalent of experiencing self-completion. Experiencing total reality is the full realization of God, the finality of the God-knowing experience.
The summation of human life is the knowledge that people are educated by fact, ennobled by wisdom, and saved—justified—by religious faith. Physical certainty consists in the logic of science, moral certainty in the wisdom of philosophy, and spiritual certainty in the truth of genuine religious experience. Mind can reach high levels of spiritual insight and corresponding spheres of divinity because it is not wholly material. There is a spirit nucleus in people’s minds—the Adjuster of the divine presence. Evidence of this spirit indwelling in the human mind is shown in three ways; first, humanitarian fellowship: love. The purely animal mind can be gregarious for self-protection but only the spirit-indwelt mind is unselfish and loves unconditionally; second, interpretation of the universe: wisdom. Only the spirit-indwelt mind can understand that the universe is friendly to the individual, and third, spiritual evaluation of life: worship. Only the spirit-indwelt person can realize the divine presence and seek to become one with it.
The human mind does not create real values and human experience does not yield universe insight. Concerning insight—the recognition of moral values and the discernment of spiritual meanings—all that the human mind can do is to discover, interpret, recognize, and choose. The moral values of the universe become intellectual possessions by the exercise of the three basic judgments, or choices, of the mortal mind: self-judgment—moral choice; social-judgment—ethical choice, and God-judgment—religious choice.
It appears that all human progress is effected by a technique of combined revelational evolution. Unless a divine lover lived in people they could not unselfishly and spiritually love. Unless an interpreter lived in the mind a person could not truly realize the unity of the universe. Unless an evaluator dwelt with people they could not possibly appraise moral values and recognize spiritual meanings. This lover hails from the source of infinite love, this interpreter is a part of Universal Unity, and this evaluator is the child of the Center and Source of all absolute values of divine and eternal reality.
Moral evaluation with a religious meaning—spiritual insight—means that the person chooses between good and evil, truth and error, material and spiritual, human and divine, and time and eternity. Human survival is in large measure dependent on devoting the human will to choosing those values selected by this spirit-value sorter: the indwelling unifier and interpreter. Personal religious experience consists of two phases: discovery in the human mind, and revelation by the indwelling divine spirit. Through over sophistication or as a result of the irreligious conduct of professed religionists, a person or even a generation can elect to suspend their efforts to discover the God who indwells them and in doing so they may fail to progress in and attain the divine revelation. But such attitudes of spiritual non-progression cannot persist for long because of the presence and influence of the indwelling Thought Adjusters.
This profound experience of the reality of the divine indwelling forever transcends the crude materialistic technique of the physical sciences. You cannot put spiritual joy under a microscope; you cannot weigh love in a scale; you cannot measure moral values and neither can you estimate the quality of spiritual worship. The Hebrews had a religion of moral excellence, the Greeks evolved a religion of beauty, and Paul and his associates founded a religion of faith, hope, and charity. Jesus revealed and exemplified a religion of love: security in the Father’s love with joy and satisfaction resulting from sharing this love in the service of humanity.
Every time people make a reflective moral choice they immediately experience a new divine invasion of their souls. Moral choosing constitutes religion as the motive of inner response to outer conditions. But such a real religion is not a purely subjective experience. It signifies the whole subjectivity of people engaged in meaningful and intelligent response to total objectivity—the Maker and his universe.
The exquisite experience of loving and being loved is not just a psychic illusion because it is so purely subjective. The one truly divine and objective reality associated with mortal beings, the Thought Adjuster, functions to human observation apparently as an exclusively subjective phenomenon. People’s contact with the highest objective reality, God, is only through the purely subjective experience of knowing him, worshiping him, and realizing sonship with him. True religious worship is not a futile monologue of self-deception. Worship is a personal communion with what is divinely real: with what is the source of reality. People aspire by worship to be better and thereby eventually attain the best.
The idealization and attempted service of truth, beauty, and goodness are not substitutes for genuine religious experience—spiritual reality. Psychology and idealism are not the equivalent of religious reality. The projections of the human intellect may indeed originate false gods—gods in people’s image—but the true God-consciousness does not have such an origin. God-consciousness is resident in the indwelling spirit. Many of the religious systems come from the formulations of the human intellect, but God-consciousness is not necessarily a part of these grotesque systems of religious slavery.
God is not the mere invention of humanity’s idealism. He is the source of all such super-animal values and insights. God is not a hypothesis formulated to unify the human concepts of truth, beauty, and goodness: he is the personality of love from whom all of these universe manifestations are derived. The truth, beauty, and goodness of humanity’s world are unified by the increasing spirituality of the experience of mortals ascending toward Paradise realities. The unity of truth, beauty, and goodness can only be realized in the spiritual experience of the God-knowing personality.
Morality is the essential pre-existent soil of personal God-consciousness—the personal realization of the Adjuster’s inner presence—but such morality is not the source of religious experience and the resultant spiritual insight. The moral nature is super-animal but sub-spiritual.
Morality is equivalent to the recognition of duty: the realization of the existence of right and wrong. The moral zone intervenes between the animal and the human types of mind, like morontia functions between the material and the spiritual spheres of personality attainment. The evolutionary mind is able to discover law, morals, and ethics but the bestowed spirit—the indwelling Adjuster—reveals to the evolving human mind the lawgiver: the Father-source of all that is true, good, and beautiful. Such an illuminated person has a religion and is spiritually equipped to begin the long and adventurous search for God.
Morality is not necessarily spiritual; it can be wholly and purely human, though real religion enhances all moral values and makes them more meaningful. Morality without religion fails to reveal ultimate goodness, and it fails to provide for the survival of even its own moral values. Religion provides for the enhancement, glorification, and assured survival of everything morality approves and recognizes.
Religion stands above art, morals, ethics, science, and philosophy but is not independent of them. They are all interrelated in human experience, social and personal. Religion is humanity’s supreme experience in the mortal nature, but finite language makes it forever impossible for theology to ever adequately depict real religious experience.
Religious insight possesses the power of turning defeat into higher desires and new determinations. Love is the highest motivation that people can use in their universe ascent. But love—divested of truth, beauty, and goodness—is only a sentiment, a psychic illusion, a spiritual deception, and a philosophical distortion. Love must always be redefined on successive levels of morontia and spiritual progression.
Art results from humanity’s attempt to escape from the lack of beauty in people’s material environment: it is a gesture toward the morontia level. Science is humanity’s effort to solve the apparent riddles of the material universe. Philosophy is humanity’s attempt at the unification of human experience. Religion is humanity’s supreme gesture, people’s magnificent reach for final reality—their determination to find God and to be like him. In the realm of religious experience, spiritual possibility is potential reality. Humanity’s forward spiritual urge is not a psychic illusion. All of humanity’s universe romancing might not be fact, but much, very much, is truth.
Some people’s lives are too noble to descend to the low level of being merely successful. The animal must adapt itself to the environment, but the religious person transcends their environment and escapes the limitations of the present material world through this insight of divine love. This concept of love generates in people’s souls that super-animal effort to find truth, beauty, and goodness and when people find them they are glorified in their embrace and consumed with the desire to live them: to do righteousness.
Do not be discouraged: human evolution is still progressing and the revelation of God to the world in and through Jesus will not fail.
The critical challenge for modern people is to achieve better communication with the divine Monitor that dwells in their minds. Humanity’s greatest adventure in the flesh consists in the sane and well-balanced effort to advance the borders of self-consciousness out through the dim realms of embryonic soul-consciousness in a wholehearted effort to reach the borderland of spirit-consciousness: contact with the divine presence. Such an experience constitutes God-consciousness, an experience confirming the pre-existent truth of the religious experience of knowing God. Such spirit-consciousness is the equivalent of the knowledge of the actuality of sonship with God. Otherwise the assurance of sonship is the experience of faith.
God-consciousness is equivalent to the integration of the self with the universe on its highest levels of spiritual reality. Only the spirit content of any value is imperishable. What is true, good, and beautiful cannot perish in human experience. If a person chooses not to survive, then the Adjuster conserves those realities born of love and nurtured in service. All of these things are part of the Universal Father. The Father is living love, and this life of the Father is in his Sons and the spirit of the Father is in his Sons’ sons—humanity. The Father idea is still the highest human concept of God.
The end.