I know that there are millions of such people for whom it is extremely difficult to digest any thing which is not based on the texts they consider as sacred, even when such information are intellectually and spiritually superior and good. That makes their minds closed to such an extent that they are reluctant to listen to the voice of God himself. They are too scared to open their eyes and ears lest they might be entrapped by Satan, even when God calls them.
It is indeed a dilemma for simple human beings. They are somehow not capable of using their God given wisdom and intelligence to differentiate evil from good, bad from good and Satanic verses from God's words. In such a scenario, they prefer to close their mind to any thing new. They are content with the traditions and the legacy of their old teachings. Adding to their complexity and confusion are the willful twists and clever manipulations of ideas and texts that are aimed at them day in and day out by forces with vested interests in doing so.
I leave it to the wisdom of the readers to judge, if at all they dare to read these !
You may perhaps also like to read the earlier parts of this series of blogs by clicking the 'Older Post' link at the bottom of this page
Now you may read what the celestial authors of my favorite book had observed about the death of Jesus Christ in the following passages (Pl note, it is their words and not mine ! I have only changed the para breaks, the italicized words in brackets and a few highlighting in bold print or underlining):
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 (earth) 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 (such as Satan or Lucifer).
Jesus did not die to ransom man from the clutch of the apostate rulers and fallen princes (like Lucifer) of the spheres (other worlds in the universe).
The Father in heaven (Universal Father God) never conceived of such crass injustice as damning a mortal soul because of the evil-doing 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 evil-doing—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.
Jesus lived and died for a whole universe, not just for the races of this one world (earth).
While the mortals of the realms (the worlds) had salvation even before Jesus lived and died on Urantia (earth), 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.”
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 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 (earth). 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 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 (earth), 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.
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.