The Trail of Jesus after the Trial and the Lessons: A True Non-Biblical Narration !

[Please read the earlier parts of this narration by going to the previous blogs. You may click the ' Older Posts' link at the bottom end of this blog for reading the earlier parts of this narrative. In this blog you may read the true narration of the main incidences that happened after the final trial of Jesus in the Court of the then Roman Governor of Judea, Pontius Pilate, which happened on the morning hours of Friday, the 7th April, AD 30.]

After Pilate had washed his hands before the multitude, thus seeking to escape the guilt of delivering up an innocent man to be crucified just because he feared to resist the clamor of the rulers of the Jews, he ordered the Master turned over to the Roman soldiers and gave the word to their captain that he was to be crucified immediately.

Upon taking charge of Jesus, the soldiers led him back into the courtyard of the praetorium, and after removing the robe which Herod had put on him, they dressed him in his own garments. These soldiers mocked and derided him, but they did not inflict further physical punishment. Jesus was now alone with these Roman soldiers. His friends were in hiding; his enemies had gone their way; even John Zebedee was no longer by his side.

[Earlier in the day when Pilate had sent the Master (Jesus) to Herod, the Master had requested John Zebedee who was accompanying him to go to his mother Mary. He had requested:

“John, you can do no more for me. Go to my mother and bring her to see me ere I die.”

When John heard his Master’s request, although reluctant to leave him alone among his enemies, he hastened off to Bethany, where the entire family of Jesus was assembled in waiting at the home of Martha and Mary, the sisters of Lazarus whom Jesus raised from the dead.

Several times during the morning, messengers had brought news to Martha and Mary concerning the progress of Jesus’ trial.

But the family of Jesus did not reach Bethany until just a few minutes before John arrived bearing the request of Jesus to see his mother before he was put to death.

After John Zebedee had told them all that had happened since the midnight arrest of Jesus, Mary his mother went at once in the company of John to see her eldest son. (By the time Mary and John reached the city, Jesus, accompanied by the Roman soldiers who were to crucify him, had already arrived at Golgotha.)

When Mary the mother of Jesus started out with John to go to her son, his sister Ruth refused to remain behind with the rest of the family. Since she was determined to accompany her mother, her brother Jude went with her. The rest of the Master’s family remained in Bethany under the direction of James, and almost every hour the messengers of David Zebedee brought them reports concerning the progress of that terrible business of putting to death their eldest brother, Jesus of Nazareth.]

It was a little after eight o’clock when Pilate turned Jesus over to the soldiers and a little before nine o'clock when they started for the scene of the crucifixion.

During this period of more than half an hour Jesus never spoke a word.

The executive business of a great universe was practically at a standstill.

Gabriel (the celestial chief executive) and the chiefs (subordinate rulers) of Nebadon were either assembled here (invisible to the humans)  on Urantia (earth), or else they were closely attending upon the space reports of the archangels in an effort to keep advised as to what was happening to the Son of Man on Urantia (earth).

By the time the soldiers were ready to depart with Jesus for Golgotha, they had begun to be impressed by his unusual composure and extraordinary dignity, by his uncomplaining silence.

Much of the delay in starting off with Jesus for the site of the crucifixion was due to the last-minute decision of the captain to take along two thieves who had been condemned to die; since Jesus was to be crucified that morning, the Roman captain thought these two might just as well die with him as wait for the end of the Passover festivities.

As soon as the thieves could be made ready, they were led into the courtyard, where they gazed upon Jesus, one of them for the first time, but the other had often heard him speak, both in the temple and many months before at the Pella camp.

It was just before nine o’clock this morning when the soldiers led Jesus from the praetorium on the way to Golgotha. They were followed by many who secretly sympathized with Jesus, but most of this group of two hundred or more were either his enemies or curious idlers who merely desired to enjoy the shock of witnessing the crucifixions. Only a few of the Jewish leaders went out to see Jesus die on the cross. Knowing that he had been turned over to the Roman soldiers by Pilate, and that he was condemned to die, they busied themselves with their meeting in the temple, whereat they discussed what should be done with his followers.

Before leaving the courtyard of the praetorium, the soldiers placed the crossbeam on Jesus’ shoulders. It was the custom to compel the condemned man to carry the crossbeam to the site of the crucifixion. Such a condemned man did not carry the whole cross, only this shorter timber. The longer and upright pieces of timber for the three crosses had already been transported to Golgotha and, by the time of the arrival of the soldiers and their prisoners, had been firmly implanted in the ground.

According to custom the captain led the procession, carrying small white boards on which had been written with charcoal the names of the criminals and the nature of the crimes for which they had been condemned. For the two thieves the centurion had notices which gave their names, underneath which was written the one word, “Brigand.” It was the custom, after the victim had been nailed to the crossbeam and hoisted to his place on the upright timber, to nail this notice to the top of the cross, just above the head of the criminal, that all witnesses might know for what crime the condemned man was being crucified.

The legend which the centurion carried to put on the cross of Jesus had been written by Pilate himself in Latin, Greek, and Aramaic, and it read: “Jesus of Nazareth—the king of the Jews.”

Some of the Jewish authorities who were yet present when Pilate wrote this legend made vigorous protest against calling Jesus the "king of the Jews.” But Pilate reminded them that such an accusation was part of the charge which led to his condemnation. When the Jews saw they could not prevail upon Pilate to change his mind, they pleaded that at least it be modified to read, “He said, `I am the king of the Jews.'” But Pilate was adamant; he would not alter the writing. To all further supplication he only replied, “What I have written, I have written.”

Ordinarily, it was the custom to journey to Golgotha by the longest road in order that a large number of persons might view the condemned criminal, but on this day they went by the most direct route to the Damascus gate, which led out of the city to the north, and following this road, they soon arrived at Golgotha, the official crucifixion site of Jerusalem. Beyond Golgotha were the villas of the wealthy, and on the other side of the road were the tombs of many well-to-do Jews.

Crucifixion was not a Jewish mode of punishment. Both the Greeks and the Romans learned this method of execution from the Phoenicians. Even Herod, with all his cruelty, did not resort to crucifixion. The Romans never crucified a Roman citizen; only slaves and subject peoples were subjected to this dishonorable mode of death. During the seige of Jerusalem, just forty years after the crucifixion of Jesus, all of Golgotha was covered by thousands upon thousands of crosses upon which, from day to day, there perished the flower of the Jewish race. A terrible harvest, indeed, of the seed-sowing of this day.

As the death procession passed along the narrow streets of Jerusalem, many of the tenderhearted Jewish women who had heard Jesus’ words of good cheer and compassion, and who knew of his life of loving ministry, could not refrain from weeping when they saw him being led forth to such an ignoble death. As he passed by, many of these women bewailed and lamented. And when some of them even dared to follow along by his side, the Master turned his head toward them and said:

“Daughters of Jerusalem, weep not for me, but rather weep for yourselves and for your children. My work is about done—soon I go to my Father—but the times of terrible trouble for Jerusalem are just beginning. Behold, the days are coming in which you shall say: Blessed are the barren and those whose breasts have never suckled their young. In those days will you pray the rocks of the hills to fall on you in order that you may be delivered from the terrors of your troubles.”

These women of Jerusalem were indeed courageous to manifest sympathy for Jesus, for it was strictly against the law to show friendly feelings for one who was being led forth to crucifixion. It was permitted the rabble to jeer, mock, and ridicule the condemned, but it was not allowed that any sympathy should be expressed. Though Jesus appreciated the manifestation of sympathy in this dark hour when his friends were in hiding, he did not want these kindhearted women to incur the displeasure of the authorities by daring to show compassion in his behalf. Even at such a time as this Jesus thought little about himself, only of the terrible days of tragedy ahead for Jerusalem and the whole Jewish nation.

As the Master trudged along on the way to the crucifixion, he was very weary; he was nearly exhausted. He had had neither food nor water since the Last Supper at the home of Elijah Mark; neither had he been permitted to enjoy one moment of sleep. In addition, there had been one hearing right after another up to the hour of his condemnation, not to mention the abusive scourgings with their accompanying physical suffering and loss of blood. Superimposed upon all this was his extreme mental anguish, his acute spiritual tension, and a terrible feeling of human loneliness.

Shortly after passing through the gate on the way out of the city, as Jesus staggered on bearing the crossbeam, his physical strength momentarily gave way, and he fell beneath the weight of his heavy burden.

The soldiers shouted at him and kicked him, but he could not arise.

When the captain saw this, knowing what Jesus had already endured, he commanded the soldiers to desist.

Then he ordered a passerby, one Simon from Cyrene, to take the crossbeam from Jesus’ shoulders and compelled him to carry it the rest of the way to Golgotha.

This man Simon had come all the way from Cyrene, in northern Africa, to attend the Passover. He was stopping with other Cyrenians just outside the city walls and was on his way to the temple services in the city when the Roman captain commanded him to carry Jesus’ crossbeam.

Simon lingered all through the hours of the Master’s death on the cross, talking with many of his friends and with his enemies. After the resurrection and before leaving Jerusalem, he became a valiant believer in the gospel of the kingdom, and when he returned home, he led his family into the heavenly kingdom. His two sons, Alexander and Rufus, became very effective teachers of the new gospel in Africa.But Simon never knew that Jesus, whose burden he bore, and the Jewish tutor who once befriended his injured son, were the same person.

It was shortly after nine o’clock when this procession of death arrived at Golgotha, and the Roman soldiers set themselves about the task of nailing the two brigands and the Son of Man to their respective crosses.

The soldiers first bound the Master’s arms with cords to the crossbeam, and then they nailed his hands to the wood. When they had hoisted this crossbeam up on the post, and after they had nailed it securely to the upright timber of the cross, they bound and nailed his feet to the wood, using one long nail to penetrate both feet. The upright timber had a large peg, inserted at the proper height, which served as a sort of saddle for supporting the body weight.

The cross was not high, the Master’s feet being only about three feet from the ground. He was therefore able to hear all that was said of him in derision and could plainly see the expression on the faces of all those who so thoughtlessly mocked him. And also could those present easily hear all that Jesus said during these hours of lingering torture and slow death.

It was the custom to remove all clothes from those who were to be crucified, but since the Jews greatly objected to the public exposure of the naked human form, the ~ Romans always provided a suitable loin cloth for all persons crucified at Jerusalem. Accordingly, after Jesus’ clothes had been removed, he was thus garbed.

There is no direct relation between the death of Jesus and the Jewish Passover. True, the Master did lay down his life in the flesh on this day, the day of the preparation for the Jewish Passover, and at about the time of the sacrificing of the Passover lambs in the temple.

But this coincidental occurrence does not in any manner indicate that the death of the Son of Man on earth has any connection with the Jewish sacrificial system.

Jesus was a Jew, but as the Son of Man he was a mortal of the realms. The events already narrated and leading up to this hour of the Master’s impending crucifixion are sufficient to indicate that his death at about this time was a purely natural and man-managed affair.

It was man and not God who planned and executed the death of Jesus on the cross.

True, the Father (the Universal Father God) refused to interfere with the march of human events on Urantia, but the Father (the Universal Father God) in Paradise  did not decree, demand, or require the death of his Son as it was carried out on earth.

It is a fact that in some manner, sooner or later, Jesus would have had to divest himself of his mortal body, his incarnation in the flesh, but he could have executed such a task in countless ways without dying on a cross between two thieves.

All of this was man’s doing, not God's.

At the time of the Master’s baptism he had already completed the technique of the required experience on earth and in the flesh which was necessary for the completion of his seventh and last universe bestowal.

At this very time Jesus’ duty on earth was done.

All the life he lived thereafter, and even the manner of his death, was a purely personal ministry on his part for the welfare and uplifting of his mortal creatures on this world and on other worlds.

The gospel of the good news that mortal man may, by faith, become spirit-conscious that he is a son of God, is not dependent on the death of Jesus.

True, indeed, all this gospel of the kingdom has been tremendously illuminated by the Master’s death, but even more so by his life.

All that the Son of Man said or did on earth greatly embellished the doctrines of sonship with God and of the brotherhood of men, but these essential relationships of God and men are inherent in the universe facts of God’s love for his creatures and the innate mercy of the divine Sons.

These touching and divinely beautiful relations between man and his Maker on this world and on all others throughout the universe of universes have existed from eternity; and they are not in any sense dependent on these periodic bestowal enactments of the Creator Sons of God, who thus assume the nature and likeness of their created intelligences as a part of the price which they must pay for the final acquirement of unlimited sovereignty over their respective local universes.

The Father in heaven loved mortal man on earth just as much before the life and death of Jesus on Urantia (earth) as he did after this transcendent exhibition of the copartnership of man and God. This mighty transaction of the incarnation of the God of Nebadon as a man on Urantia (earth) could not augment the attributes of the eternal, infinite, and universal Father but it did enrich and enlighten all other administrators and creatures of the universe of Nebadon.

While the Father in heaven loves us no more because of this bestowal of Michael (celestial order name of Jesus), all other celestial intelligences do. And this is because Jesus not only made a revelation of God to man, but he also likewise made a new revelation of man to the Gods and to the celestial intelligences of the universe of universes.

Jesus is not about to die as a sacrifice for sin. He is not going to atone for the inborn moral guilt of the human race.

Mankind has no such racial guilt before God.

Guilt is purely a matter of personal sin and knowing, deliberate rebellion against the will of the Father and the administration of his Sons.

Sin and rebellion have nothing to do with the fundamental bestowal plan of the Paradise Sons of God, albeit it does appear to us that the salvage plan is a provisional feature of the bestowal plan.

The salvation of God for the mortals of Urantia would have been just as effective and unerringly certain if Jesus had not been put to death by the cruel hands of ignorant mortals.

If the Master had been favorably received by the mortals of earth and had departed from Urantia by the voluntary relinquishment of his life in the flesh, the fact of the love of God and the mercy of the Son—the fact of sonship with God—would have in no wise been affected.

You mortals are the sons of God, and only one thing is required to make such a truth factual in your personal experience, and that is your spirit-born faith.

[True narration as told by the invisible authors of the Urantia Book and quoted from it. To know more about it visit urantia-India website. Reproduced for those interested in knowing the details and meaning of the passion of Jesus Christ while the Christians observe the lent season of fasting and prayers in this year, 2013]

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The Trial of Jesus by Herod and the Dilemma of Pilate: The True Non-Biblical Narration !

[You may read the previous part of the trial of Jesus : The Trial of Jesus Before Pilate  here before reading the narration below !]

When they brought Jesus before Herod, the Tetrarch was startled by his stately appearance and the calm composure of his countenance. For some fifteen minutes Herod asked Jesus questions, but the Master would not answer. Herod taunted and dared him to perform a miracle, but Jesus would not reply to his many inquiries or respond to his taunts.

Then Herod turned to the chief priests and the Sadducees and, giving ear to their accusations, heard all and more than Pilate had listened to regarding the alleged evil doings of the Son of Man.

Finally, being convinced that Jesus would neither talk nor perform a wonder for him, Herod, after making fun of him for a time, arrayed him in an old purple royal robe and sent him back to Pilate. Herod knew he had no jurisdiction over Jesus in Judea.

Though he was glad to believe that he was finally to be rid of Jesus in Galilee, he was thankful that it was Pilate who had the responsibility of putting him to death. Herod never had fully recovered from the fear that cursed him as a result of killing John the Baptist. Herod had at certain times even feared that Jesus was John risen from the dead. Now he was relieved of that fear since he observed that Jesus was a very different sort of person from the outspoken and fiery prophet who dared to expose and denounce his private life.

When the guards had brought Jesus back to Pilate, he went out on the front steps of the praetorium, where his judgment seat had been placed, and calling together the chief priests and Sanhedrists, said to them:

“You brought this man before me with charges that he perverts the people, forbids the payment of taxes, and claims to be king of the Jews. I have examined him and fail to find him guilty of these charges. In fact, I find no fault in him. Then I sent him to Herod, and the Tetrarch must have reached the same conclusion since he has sent him back to us. Certainly, nothing worthy of death has been done by this man. If you still think he needs to be disciplined, I am willing to chastise him before I release him.”

Just as the Jews were about to engage in shouting their protests against the release of Jesus, a vast crowd came marching up to the praetorium for the purpose of asking Pilate for the release of a prisoner in honor of the Passover feast.

For some time it had been the custom of the Roman governors to allow the populace to choose some imprisoned or condemned man for pardon at the time of the Passover. And now that this crowd had come before him to ask for the release of a prisoner, and since Jesus had so recently been in great favor with the multitudes, it occurred to Pilate that he might possibly extricate himself from his predicament by proposing to this group that, since Jesus was now a prisoner before his judgment seat, he release to them this man of Galilee as the token of Passover good will.

As the crowd surged up on the steps of the building, Pilate heard them calling out the name of one Barabbas. Barabbas was a noted political agitator and murderous robber, the son of a priest, who had recently been apprehended in the act of robbery and murder on the Jericho road. This man was under sentence to die as soon as the Passover festivities were over.

Pilate stood up and explained to the crowd that Jesus had been brought to him by the chief priests, who sought to have him put to death on certain charges, and that he did not think the man was worthy of death. Said Pilate:

“Which, therefore, would you prefer that I release to you, this Barabbas, the murderer, or this Jesus of Galilee?”

And when Pilate had thus spoken, the chief priests and the Sanhedrin councilors all shouted at the top of their voices,

“Barabbas, Barabbas!”

And when the people saw that the chief priests were minded to have Jesus put to death, they quickly joined in the clamor for his life while they loudly shouted for the release of Barabbas.

A few days before this the multitude had stood in awe of Jesus, but the mob did not look up to one who, having claimed to be the Son of God, now found himself in the custody of the chief priests and the rulers and on trial before Pilate for his life. Jesus could be a hero in the eyes of the populace when he was driving the money-changers and the traders out of the temple, but not when he was a nonresisting prisoner in the hands of his enemies and on trial for his life.

Pilate was angered at the sight of the chief priests clamoring for the pardon of a notorious murderer while they shouted for the blood of Jesus. He saw their malice and hatred and perceived their prejudice and envy.

Therefore he said to them:

“How could you choose the life of a murderer in preference to this man’s whose worst crime is that he figuratively calls himself the king of the Jews?”

But this was not a wise statement for Pilate to make. The Jews were a proud people, now subject to the Roman political yoke but hoping for the coming of a Messiah who would deliver them from gentile bondage with a great show of power and glory. They resented, more than Pilate could know, the intimation that this meek-mannered teacher of strange doctrines, now under arrest and charged with crimes worthy of death, should be referred to as “the king of the Jews.”

They looked upon such a remark as an insult to everything which they held sacred and honorable in their national existence, and therefore did they all let loose their mighty shouts for Barabbas’s release and Jesus’ death.

Pilate knew Jesus was innocent of the charges brought against him, and had he been a just and courageous judge, he would have acquitted him and turned him loose. But he was afraid to defy these angry Jews, and while he hesitated to do his duty, a messenger came up and presented him with a sealed message from his wife, Claudia.

Pilate indicated to those assembled before him that he wished to read the communication which he had just received before he proceeded further with the matter before him. When Pilate opened this letter from his wife, he read:

“I pray you have nothing to do with this innocent and just man whom they call Jesus. I have suffered many things in a dream this night because of him.”

This note from Claudia not only greatly upset Pilate and thereby delayed the adjudication of this matter, but it unfortunately also provided considerable time in which the Jewish rulers freely circulated among the crowd and urged the people to call for the release of Barabbas and to clamor for the crucifixion of Jesus.

Finally, Pilate addressed himself once more to the solution of the problem which confronted him, by asking the mixed assembly of Jewish rulers and the pardon-seeking crowd,

“What shall I do with him who is called the king of the Jews?”

And they all shouted with one accord, “Crucify him! Crucify him!”

The unanimity of this demand from the mixed multitude startled and alarmed Pilate, the unjust and fear-ridden judge.

Then once more Pilate said:

“Why would you crucify this man? What evil has he done? Who will come forward to testify against him?”

But when they heard Pilate speak in defense of Jesus, they only cried out all the more,

“Crucify him! Crucify him!”

Then again Pilate appealed to them regarding the release of the Passover prisoner, saying:

“Once more I ask you, which of these prisoners shall I release to you at this, your Passover time?”

And again the crowd shouted,

“Give us Barabbas!”

Then said Pilate: “If I release the murderer, Barabbas, what shall I do with Jesus?”

And once more the multitude shouted in unison,

“Crucify him! Crucify him!”

Pilate was terrorized by the insistent clamor of the mob, acting under the direct leadership of the chief priests and the councilors of the Sanhedrin; nevertheless, he decided upon at least one more attempt to appease the crowd and save Jesus.

Pilate would make one last appeal to their pity. Being afraid to defy the clamor of this misled mob who cried for the blood of Jesus, he ordered the Jewish guards and the Roman soldiers to take Jesus and scourge him.

This was in itself an unjust and illegal procedure since the Roman law provided that only those condemned to die by crucifixion should be thus subjected to scourging.

The guards took Jesus into the open courtyard of the praetorium for this ordeal. Though his enemies did not witness this scourging, Pilate did, and before they had finished this wicked abuse, he directed the scourgers to desist and indicated that Jesus should be brought to him.

Before the scourgers laid their knotted whips upon Jesus as he was bound to the whipping post, they again put upon him the purple robe, and plaiting a crown of thorns, they placed it upon his brow.

And when they had put a reed in his hand as a mock scepter, they knelt before him and mocked him, saying,

“Hail, king of the Jews!”

And they spit upon him and struck him in the face with their hands.

And one of them, before they returned him to Pilate, took the reed from his hand and struck him upon the head.

Then Pilate led forth this bleeding and lacerated prisoner and, presenting him before the mixed multitude, said:

“Behold the man! Again I declare to you that I find no crime in him, and having scourged him, I would release him.”

There stood Jesus of Nazareth, clothed in an old purple royal robe with a crown of thorns piercing his kindly brow.

His face was bloodstained and his form bowed down with suffering and grief. But nothing can appeal to the unfeeling hearts of those who are victims of intense emotional hatred and slaves to religious prejudice.

This sight sent a mighty shudder through the realms of a vast universe, but it did not touch the hearts of those who had set their minds to effect the destruction of Jesus.

When they had recovered from the first shock of seeing the Master’s plight, they only shouted the louder and the longer,

“Crucify him! Crucify him! Crucify him!”

And now did Pilate comprehend that it was futile to appeal to their supposed feelings of pity. He stepped forward and said:

“I perceive that you are determined this man shall die, but what has he done to deserve death? Who will declare his crime?”

Then the high priest himself stepped forward and, going up to Pilate, angrily declared:

“We have a sacred law, and by that law this man ought to die because he made himself out to be the Son of God.”

When Pilate heard this, he was all the more afraid, not only of the Jews, but recalling his wife’s note and the Greek mythology of the gods coming down on earth, he now trembled at the thought of Jesus possibly being a divine personage. He waved to the crowd to hold its peace while he took Jesus by the arm and again led him inside the building that he might further examine him.

Pilate was now confused by fear, bewildered by superstition, and harassed by the stubborn attitude of the mob.

As Pilate, trembling with fearful emotion, sat down by the side of Jesus, he inquired:

“Where do you come from? Really, who are you? What is this they say, that you are the Son of God?”

But Jesus could hardly answer such questions when asked by a man-fearing, weak, and vacillating judge who was so unjust as to subject him to flogging even when he had declared him innocent of all crime, and before he had been duly sentenced to die.

Jesus looked Pilate straight in the face, but he did not answer him.

Then said Pilate:

“Do you refuse to speak to me? Do you not realize that I still have power to release you or to crucify you?”

Then said Jesus:

“You could have no power over me except it were permitted from above. You could exercise no authority over the Son of Man unless the Father in heaven allowed it. But you are not so guilty since you are ignorant of the gospel. He who betrayed me and he who delivered me to you, they have the greater sin.”

This last talk with Jesus thoroughly frightened Pilate. This moral coward and judicial weakling now labored under the double weight of the superstitious fear of Jesus and mortal dread of the Jewish leaders.

Again Pilate appeared before the crowd, saying:

“I am certain this man is only a religious offender. You should take him and judge him by your law. Why should you expect that I would consent to his death because he has clashed with your traditions?”

Pilate was just about ready to release Jesus when Caiaphas, the high priest, approached the cowardly Roman judge and, shaking an avenging finger in Pilate’s face, said with angry words which the entire multitude could hear:

“If you release this man, you are not Caesar’s friend, and I will see that the emperor knows all.”

This public threat was too much for Pilate. Fear for his personal fortunes now eclipsed all other considerations, and the cowardly governor ordered Jesus brought out before the judgment seat. As the Master stood there before them, he pointed to him and tauntingly said,

“Behold your king.”

And the Jews answered,

“Away with him. Crucify him!”

And then Pilate said, with much irony and sarcasm,

“Shall I crucify your king?”

And the Jews answered,

“Yes, crucify him! We have no king but Caesar.”

And then did Pilate realize that there was no hope of saving Jesus since he was unwilling to defy the Jews.

Here stood the Son of God incarnate as the Son of Man. He was arrested without indictment; accused without evidence; adjudged without witnesses; punished without a verdict; and now was soon to be condemned to die by an unjust judge who confessed that he could find no fault in him.

If Pilate had thought to appeal to their patriotism by referring to Jesus as the "king of the Jews," he utterly failed.

The Jews were not expecting any such a king. The declaration of the chief priests and the Sadducees,

“We have no king but Caesar,” was a shock even to the unthinking populace, but it was too late now to save Jesus even had the mob dared to espouse the Master’s cause.

Pilate was afraid of a tumult or a riot. He dared not risk having such a disturbance during Passover time in Jerusalem. He had recently received a reprimand from Caesar, and he would not risk another.

The mob cheered when he ordered the release of Barabbas. Then he ordered a basin and some water, and there before the multitude he washed his hands, saying:

“I am innocent of the blood of this man. You are determined that he shall die, but I have found no guilt in him. See you to it. The soldiers will lead him forth.”

And then the mob cheered and replied,

“His blood be on us and on our children.”

Jesus was convinced that it was the will of the Father (the Universal Father God) that he submit himself to the natural and ordinary course of human events just as every other mortal creature must, and therefore he refused to employ even his purely human powers of persuasive eloquence to influence the outcome of the machinations of his socially nearsighted and spiritually blinded fellow mortals. Although Jesus lived and died on Urantia (earth), his whole human career, from first to last, was a spectacle designed to influence and instruct the entire universe of his creation and unceasing upholding.

From first to last, in his so-called trial before Pilate, the onlooking celestial hosts could not refrain from broadcasting to the universe the depiction of the scene of “Pilate on trial before Jesus.”

The Master never displayed the least interest in Pilate’s well-meant but halfhearted efforts to effect his release. He really pitied Pilate and sincerely endeavored to enlighten his darkened mind.

He was wholly passive to all the Roman governor’s appeals to the Jews to withdraw their criminal charges against him.

Throughout the whole sorrowful ordeal he bore himself with simple dignity and unostentatious majesty. He would not so much as cast reflections of insincerity upon his would-be murderers when they asked if he were "king of the Jews.”

With but little qualifying explanation he accepted the designation, knowing that, while they had chosen to reject him, he would be the last to afford them real national leadership, even in a spiritual sense.

Jesus said little during these trials, but he said enough to show all mortals the kind of human character man can perfect in partnership with God and to reveal to all the universe the manner in which God can become manifest in the life of the creature when such a creature truly chooses to do the will of the Father, thus becoming an active son of the living God.

His love for ignorant mortals is fully disclosed by his patience and great self-possession in the face of the jeers, blows, and buffetings of the coarse soldiers and the unthinking servants. He was not even angry when they blindfolded him and, derisively striking him in the face, exclaimed: “Prophesy to us who it was that struck you.”

Pilate spoke more truly than he knew when, after Jesus had been scourged, he presented him before the multitude, exclaiming, “Behold the man!”

Indeed, the fear-ridden Roman governor little dreamed that at just that moment the universe stood at attention, gazing upon this unique scene of its beloved Sovereign thus subjected in humiliation to the taunts and blows of his darkened and degraded mortal subjects.

And as Pilate spoke, there echoed throughout all Nebadon, “Behold God and man!”

Throughout a universe, untold millions have ever since that day continued to behold that man, while the God of Havona, the supreme ruler of the universe of universes, accepts the man of Nazareth as the satisfaction of the ideal of the mortal creatures of this local universe of time and space.

In his matchless life he never failed to reveal God to man.

Now, in these final episodes of his mortal career and in his subsequent death, he made a new and touching revelation of man to God.

[True narration as told by the invisible authors of the Urantia Book and quoted from it. To know more about it visit urantia-India website. Reproduced for those interested in knowing the details and meaning of the passion of Jesus Christ while the Christians observe the lent season of fasting and prayers in this year, 2013]

[Please do take some time to come back and read my other blogs as well. You can reach to those by clicking the links in this page. I would be happy if you take some time to express your views using the comments facility down below. Here is the page link which gives the   list of all my Blogs  where you can open all my blog titles.]

The Trial of Jesus Before Pilate- the True Narration !

[You may read this before reading the narration given below: The Trial of Jesus by the High Council of the Jews ]

Shortly after 6 o’clock on this Friday morning, April 7, A.D. 30, [Those who are conversant with the calculation of dates in the modern calender may try to find whether this date was indeed a Friday !]Jesus was brought before Pilate, the Roman authorities who governed Judea, Samaria, and Idumea under the immediate supervision of the legatus of Syria.

The Master (Jesus) was taken into the presence of the Roman governor by the temple guards, bound, and was accompanied by about fifty of his accusers, including the Sanhedrist court (principally Sadduceans), Judas Iscariot, and the high priest, Caiaphas, and by the Apostle John. Annas did not appear before Pilate.

Pilate was up and ready to receive this group of early morning callers, having been informed by those who had secured his consent, the previous evening, to employ the Roman soldiers in arresting the Son of Man, that Jesus would be early brought before him.

This trial was arranged to take place in front of the praetorium, an addition to the fortress of Antonia, where Pilate and his wife made their headquarters when stopping in Jerusalem.

Though Pilate conducted much of Jesus’ examination within the praetorium halls, the public trial was held outside on the steps leading up to the main entrance. This was a concession to the Jews, who refused to enter any gentile building where leaven might be used on this day of preparation for the Passover. Such conduct would not only render them ceremonially unclean and thereby debar them from partaking of the afternoon feast of thanksgiving but would also necessitate their subjection to purification ceremonies after sundown, before they would be eligible to partake of the Passover supper.

Although these Jews were not at all bothered in conscience as they intrigued to effect the judicial murder of Jesus, they were nonetheless scrupulous regarding all these matters of ceremonial cleanness and traditional regularity.

And these Jews have not been the only ones to fail in the recognition of high and holy obligations of a divine nature while giving meticulous attention to things of trifling importance to human welfare in both time and eternity.

If Pontius Pilate had not been a reasonably good governor of the minor provinces, Tiberius would hardly have suffered him to remain as procurator of Judea for ten years. Although he was a fairly good administrator, he was a moral coward. He was not a big enough man to comprehend the nature of his task as governor of the Jews. He failed to grasp the fact that these Hebrews had a real religion, a faith for which they were willing to die, and that millions upon millions of them, scattered here and there throughout the empire, looked to Jerusalem as the shrine of their faith and held the Sanhedrin in respect as the highest tribunal on earth.

Pilate did not love the Jews, and this deep-seated hatred early began to manifest itself. Of all the Roman provinces, none was more difficult to govern than Judea. Pilate never really understood the problems involved in the management of the Jews and, therefore, very early in his experience as governor, made a series of almost fatal and well-nigh suicidal blunders. And it was these blunders that gave the Jews such power over him. When they wanted to influence his decisions, all they had to do was to threaten an uprising, and Pilate would speedily capitulate. And this apparent vacillation, or lack of moral courage, of the procurator was chiefly due to the memory of a number of controversies he had had with the Jews and because in each instance they had worsted him.

The Jews knew that Pilate was afraid of them, that he feared for his position before Tiberius, and they employed this knowledge to the great disadvantage of the governor on numerous occasions.

Another thing which brought him into great disfavor with the Jews was that he dared to take money from the temple treasury to pay for the construction of a new aqueduct to provide increased water supply for the millions of visitors to Jerusalem at the times of the great religious feasts. The Jews held that only the Sanhedrin could disburse the temple funds, and they never ceased to inveigh against Pilate for this presumptuous ruling. No less than a score of riots and much bloodshed resulted from this decision. The last of these serious outbreaks had to do with the slaughter of a large company of Galileans even as they worshiped at the altar.

It is significant that, while this vacillating Roman ruler sacrificed Jesus to his fear of the Jews and to safeguard his personal position, he finally was deposed as a result of the needless slaughter of Samaritans in connection with the pretensions of a false Messiah who led troops to Mount Gerizim, where he claimed the temple vessels were buried; and fierce riots broke out when he failed to reveal the hiding place of the sacred vessels, as he had promised. As a result of this episode, the legatus of Syria ordered Pilate to Rome. Tiberius died while Pilate was on the way to Rome, and he was not reappointed as procurator of Judea. He never fully recovered from the regretful condemnation of having consented to the crucifixion of Jesus. Finding no favor in the eyes of the new emperor, he retired to the province of Lausanne, where he subsequently committed suicide.

Claudia Procula, Pilate’s wife, had heard much of Jesus through the word of her maid-in-waiting, who was a Phoenician believer in the gospel of the kingdom. After the death of Pilate, Claudia became prominently identified with the spread of the good news (of Jesus).

And all this explains much that transpired on this tragic Friday forenoon. It is easy to understand why the Jews presumed to dictate to Pilate—to get him up at six o’clock (in the morning) to try Jesus—and also why they did not hesitate to threaten to charge him with treason before the (Roman) emperor if he dared to refuse their demands for Jesus’ death.

A worthy Roman governor who had not become disadvantageously involved with the rulers of the Jews would never have permitted these bloodthirsty religious fanatics to bring about the death of a man whom he himself had declared to be innocent of their false charges and without fault. Rome made a great blunder, a far-reaching error in earthly affairs, when she sent the second-rate Pilate to govern Palestine. Tiberius had better have sent to the Jews the best provincial administrator in the empire.

When Jesus and his accusers had gathered in front of Pilate’s judgment hall, the Roman governor came out and, addressing the company assembled, asked,

“What accusation do you bring against this fellow?”

The Sadducees and councilors who had taken it upon themselves to put Jesus out of the way had determined to go before Pilate and ask for confirmation of the death sentence pronounced upon Jesus, without volunteering any definite charge. Therefore did the spokesman for the Sanhedrist court answer Pilate:

“If this man were not an evildoer, we should not have delivered him up to you.”

When Pilate observed that they were reluctant to state their charges against Jesus, although he knew they had been all night engaged in deliberations regarding his guilt, he answered them:

“Since you have not agreed on any definite charges, why do you not take this man and pass judgment on him in accordance with your own laws?”

Then spoke the clerk of the Sanhedrin court to Pilate:

“It is not lawful for us to put any man to death, and this disturber of our nation is worthy to die for the things which he has said and done. Therefore have we come before you for confirmation of this decree.”

To come before the Roman governor with this attempt at evasion discloses both the ill-will and the ill-humor of the Sanhedrists toward Jesus as well as their lack of respect for the fairness, honor, and dignity of Pilate. What effrontery for these subject citizens to appear before their provincial governor asking for a decree of execution against a man before affording him a fair trial and without even preferring definite criminal charges against him!

Pilate knew something of Jesus’ work among the Jews, and he surmised that the charges which might be brought against him had to do with infringements of the Jewish ecclesiastical laws; therefore he sought to refer the case back to their own tribunal.

Again, Pilate took delight in making them publicly confess that they were powerless to pronounce and execute the death sentence upon even one of their own race whom they had come to despise with a bitter and envious hatred.

It was a few hours previously, shortly before midnight and after he had granted permission to use Roman soldiers in effecting the secret arrest of Jesus, that Pilate had heard further concerning Jesus and his teaching from his wife, Claudia, who was a partial convert to Judaism, and who later on became a full-fledged believer in Jesus’ gospel.

Pilate would have liked to postpone this hearing, but he saw the Jewish leaders were determined to proceed with the case. He knew that this was not only the forenoon of preparation for the Passover, but that this day, being Friday, was also the preparation day for the Jewish Sabbath of rest and worship.

Pilate, being keenly sensitive to the disrespectful manner of the approach of these Jews, was not willing to comply with their demands that Jesus be sentenced to death without a trial. When, therefore, he had waited a few moments for them to present their charges against the prisoner, he turned to them and said:

“I will not sentence this man to death without a trial; neither will I consent to examine him until you have presented your charges against him in writing.”

When the high priest and the others heard Pilate say this, they signaled to the clerk of the court, who then handed to Pilate the written charges against Jesus. And these charges were:

“We find in the Sanhedrist tribunal that this man is an evildoer and a disturber of our nation in that he is guilty of:

“1. Perverting our nation and stirring up our people to rebellion.
“2. Forbidding the people to pay tribute to Caesar.
“3. Calling himself the king of the Jews and teaching the founding of a new kingdom.”

When Jesus heard these accusations, he well knew that he had not been heard on these matters before the Jewish court, and so did John Zebedee and his accusers, but he made no reply to their false charges. Even when Pilate bade him answer his accusers, he opened not his mouth. Pilate was so astonished at the unfairness of the whole proceeding and so impressed by Jesus’ silent and masterly bearing that he decided to take the prisoner inside the hall and examine him privately.

Pilate was confused in mind, fearful of the Jews in his heart, and mightily stirred in his spirit by the spectacle of Jesus’ standing there in majesty before his bloodthirsty accusers and gazing down on them, not in silent contempt, but with an expression of genuine pity and sorrowful affection.

Pilate took Jesus and John Zebedee into a private chamber, leaving the guards outside in the hall, and requesting the prisoner to sit down, he sat down by his side and asked several questions.

Pilate began his talk with Jesus by assuring him that he did not believe the first count against him: that he was a perverter of the nation and an inciter to rebellion.

Then he asked,

“Did you ever teach that tribute should be refused Caesar?”

Jesus, pointing to John, said, “Ask him or any other man who has heard my teaching.”

Then Pilate questioned John about this matter of tribute, and John testified concerning his Master’s teaching and explained that Jesus and his apostles paid taxes both to Caesar and to the temple.

When Pilate had questioned John, he said, “See that you tell no man that I talked with you.”

And John never did reveal this matter.

Pilate then turned around to question Jesus further, saying:

“And now about the third accusation against you, are you the king of the Jews?”

Since there was a tone of possibly sincere inquiry in Pilate’s voice, Jesus smiled on the procurator and said:

“Pilate, do you ask this for yourself, or do you take this question from these others, my accusers?”

Whereupon, in a tone of partial indignation, the governor answered:

“Am I a Jew? Your own people and the chief priests delivered you up and asked me to sentence you to death. I question the validity of their charges and am only trying to find out for myself what you have done. Tell me, have you said that you are the king of the Jews, and have you sought to found a new kingdom?”

Then said Jesus to Pilate:

“Do you not perceive that my kingdom is not of this world? If my kingdom were of this world, surely would my disciples fight that I should not be delivered into the hands of the Jews. My presence here before you in these bonds is sufficient to show all men that my kingdom is a spiritual dominion, even the brotherhood of men who, through faith and by love, have become the sons of God. And this salvation is for the gentile as well as for the Jew.”

“Then you are a king after all?” said Pilate.

And Jesus answered: “Yes, I am such a king, and my kingdom is the family of the faith sons of my Father who is in heaven. For this purpose was I born into this world, even that I should show my Father to all men and bear witness to the truth of God. And even now do I declare to you that every one who loves the truth hears my voice.”

Then said Pilate, half in ridicule and half in sincerity, “Truth, what is truth—who knows?”

Pilate was not able to fathom Jesus’ words, nor was he able to understand the nature of his spiritual kingdom, but he was now certain that the prisoner had done nothing worthy of death. One look at Jesus, face to face, was enough to convince even Pilate that this gentle and weary, but majestic and upright, man was no wild and dangerous revolutionary who aspired to establish himself on the temporal throne of Israel. Pilate thought he understood something of what Jesus meant when he called himself a king, for he was familiar with the teachings of the Stoics, who declared that “the wise man is king.” Pilate was thoroughly convinced that, instead of being a dangerous seditionmonger, Jesus was nothing more or less than a harmless visionary, an innocent fanatic.

After questioning the Master, Pilate went back to the chief priests and the accusers of Jesus and said:

“I have examined this man, and I find no fault in him. I do not think he is guilty of the charges you have made against him; I think he ought to be set free.”

And when the Jews heard this, they were moved with great anger, so much so that they wildly shouted that Jesus should die; and one of the Sanhedrists boldly stepped up by the side of Pilate, saying:

“This man stirs up the people, beginning in Galilee and continuing throughout all Judea. He is a mischief-maker and an evildoer. You will long regret it if you let this wicked man go free.”

Pilate was hard pressed to know what to do with Jesus; therefore, when he heard them say that he began his work in Galileem he thought to avoid the responsibility of deciding the case, at least to gain time for thought, by sending Jesus to appear before Herod, who was then in the city attending the Passover. Pilate also thought that this gesture would help to antidote some of the bitter feeling which had existed for some time between himself and Herod, due to numerous misunderstandings over matters of jurisdiction.

Pilate, calling the guards, said:

“This man is a Galilean. Take him forthwith to Herod, and when he has examined him, report his findings to me.”

And they took Jesus to Herod.

[True narration as told by the invisible authors of the Urantia Book and quoted from it. To know more about it visit urantia-India website. Reproduced for those interested in knowing the details and meaning of the passion of Jesus Christ while the Christians observe the lent season of fasting and prayers in this year, 2013]

[Please do take some time to come back and read my other blogs as well. You can reach to those by clicking the links in this page. I would be happy if you take some time to express your views using the comments facility down below. Here is the page link which gives the   list of all my Blogs  where you can open all my blog titles.]

The Trial of Jesus by the High Council of the Jews : A True Narration from A Non-Biblical Source !

It was about half past three o’clock this Friday morning when the chief priest, Caiaphas, called the Sanhedrist court (the Supreme Judicial Council of the Jews during the ancient Roman Empire period) of inquiry to order and asked that Jesus be brought before them for his formal trial. On three previous occasions the Sanhedrin, by a large majority vote, had decreed the death of Jesus, had decided that he was worthy of death on informal charges of lawbreaking, blasphemy, and flouting the traditions of the fathers of Israel.

Ordinarily, the Jews, when trying a man on a capital charge, proceeded with great caution and provided every safeguard of fairness in the selection of witnesses and the entire conduct of the trial. But on this occasion, Caiaphas was more of a prosecutor than an unbiased judge.

Jesus appeared before this court clothed in his usual garments and with his hands bound together behind his back. The entire court was startled and somewhat confused by his majestic appearance. Never had they gazed upon such a prisoner nor witnessed such composure in a man on trial for his life.

The Jewish law required that at least two witnesses must agree upon any point before a charge could be laid against the prisoner. Judas could not be used as a witness against Jesus because the Jewish law specifically forbade the testimony of a traitor. More than a score of false witnesses were on hand to testify against Jesus, but their testimony was so contradictory and so evidently trumped up that the Sanhedrists themselves were very much ashamed of the performance. Jesus stood there, looking down benignly upon these perjurers, and his very countenance disconcerted the lying witnesses.

Throughout all this false testimony the Master never said a word; he made no reply to their many false accusations.

The first time any two of their witnesses approached even the semblance of an agreement was when two men testified that they had heard Jesus say in the course of one of his temple discourses that he would “destroy this temple made with hands and in three days make another temple without hands.”

That was not exactly what Jesus said, regardless of the fact that he pointed to his own body when he made the remark referred to.

Although the high priest shouted at Jesus,

“Do you not answer any of these charges?” Jesus opened not his mouth.

He stood there in silence while all of these false witnesses gave their testimony. Hatred, fanaticism, and unscrupulous exaggeration so characterized the words of these perjurers that their testimony fell in its own entanglements. The very best refutation of their false accusations was the Master’s (Jesus') calm and majestic silence.

Shortly after the beginning of the testimony of the false witnesses, Annas (High Priest and Father-in-law of Caiaphas) arrived and took his seat beside Caiaphas.

Annas now arose and argued that this threat of Jesus to destroy the temple was sufficient to warrant three charges against him:

1. That he was a dangerous traducer of the people. That he taught them impossible things and otherwise deceived them.
2. That he was a fanatical revolutionist in that he advocated laying violent hands on the sacred temple, else how could he destroy it?
3. That he taught magic inasmuch as he promised to build a new temple, and that without hands.

Already had the full Sanhedrin agreed that Jesus was guilty of death-deserving transgressions of the Jewish laws, but they were now more concerned with developing charges regarding his conduct and teachings which would justify Pilate (the then Roman Governor of the Jewish province) in pronouncing the death sentence upon their prisoner.

They knew that they must secure the consent of the Roman governor before Jesus could legally be put to death. And Annas was minded to proceed along the line of making it appear that Jesus was a dangerous teacher to be abroad among the people.

But Caiaphas could not longer endure the sight of the Master standing there in perfect composure and unbroken silence.

He thought he knew at least one way in which the prisoner might be induced to speak.

Accordingly, he rushed over to the side of Jesus and, shaking his accusing finger in the Master’s face, said:

“I adjure you, in the name of the living God, that you tell us whether you are the Deliverer, the Son of God.”

Jesus answered Caiaphas:

“I am. Soon I go to the Father, and presently shall the Son of Man be clothed with power and once more reign over the hosts of heaven.”

When the high priest heard Jesus utter these words, he was exceedingly angry, and rending his outer garments, he exclaimed:

“What further need have we of witnesses? Behold, now have you all heard this man’s blasphemy. What do you now think should be done with this lawbreaker and blasphemer?”

And they all answered in unison, “He is worthy of death; let him be crucified.”

Jesus manifested no interest in any question asked him when before Annas or the Sanhedrists except the one question relative to his bestowal mission.

When asked if he were the Son of God, he instantly and unequivocally answered in the affirmative.

Annas desired that the trial proceed further, and that charges of a definite nature regarding Jesus’ relation to the Roman law and Roman institutions be formulated for subsequent presentation to Pilate.

The councilors were anxious to carry these matters to a speedy termination, not only because it was the preparation day for the Passover and no secular work should be done after noon, but also because they feared Pilate might any time return to the Roman capital of Judea, Caesarea, since he was in Jerusalem only for the Passover celebration.

But Annas did not succeed in keeping control of the court. After Jesus had so unexpectedly answered Caiaphas, the high priest stepped forward and smote him in the face with his hand. Annas was truly shocked as the other members of the court, in passing out of the room, spit in Jesus’ face, and many of them mockingly slapped him with the palms of their hands.

And thus in disorder and with such unheard-of confusion this first session of the Sanhedrist trial of Jesus ended at half past four o’clock.

Thirty prejudiced and tradition-blinded false judges, with their false witnesses, are presuming to sit in judgment on the righteous Creator of a universe.

And these impassioned accusers are exasperated by the majestic silence and superb bearing of this God-man.

His silence is terrible to endure; his speech is fearlessly defiant.

He is unmoved by their threats and undaunted by their assaults.

Man sits in judgment on God, but even then he loves them and would save them if he could.

The Jewish law required that, in the matter of passing the death sentence, there should be two sessions of the court. This second session was to be held on the day following the first, and the intervening time was to be spent in fasting and mourning by the members of the court.

But these men could not await the next day for the confirmation of their decision that Jesus must die.

They waited only one hour.

In the meantime Jesus was left in the audience chamber in the custody of the temple guards, who, with the servants of the high priest, amused themselves by heaping every sort of indignity upon the Son of Man.

They mocked him, spit upon him, and cruelly buffeted him.

They would strike him in the face with a rod and then say,

“Prophesy to us, you the Deliverer, who it was that struck you.”

And thus they went on for one full hour, reviling and mistreating this unresisting man of Galilee.

During this tragic hour of suffering and mock trials before the ignorant and unfeeling guards and servants, John Zebedee waited in lonely terror in an adjoining room. When these abuses first started, Jesus indicated to John, by a nod of his head, that he should retire. The Master well knew that, if he permitted his apostle to remain in the room to witness these indignities, John’s resentment would be so aroused as to produce such an outbreak of protesting indignation as would probably result in his death.

Throughout this awful hour Jesus uttered no word.

To this gentle and sensitive soul of humankind, joined in personality relationship with the God of all this universe, there was no more bitter portion of his cup of humiliation than this terrible hour at the mercy of these ignorant and cruel guards and servants, who had been stimulated to abuse him by the example of the members of this so-called Sanhedrist court.

The human heart cannot possibly conceive of the shudder of indignation that swept out over a vast universe as the celestial intelligences witnessed this sight of their beloved Sovereign submitting himself to the will of his ignorant and misguided creatures on the sin-darkened sphere of unfortunate Urantia (earth).

What is this trait of the animal in man which leads him to want to insult and physically assault that which he cannot spiritually attain or intellectually achieve?

In the half-civilized man there still lurks an evil brutality which seeks to vent itself upon those who are superior in wisdom and spiritual attainment.

Witness the evil coarseness and the brutal ferocity of these supposedly civilized men as they derived a certain form of animal pleasure from this physical attack upon the unresisting Son of Man.

As these insults, taunts, and blows fell upon Jesus, he was undefending but not defenseless. Jesus was not vanquished, merely uncontending in the material sense.

These are the moments of the Master’s greatest victories in all his long and eventful career as maker, upholder, and savior of a vast and far-flung universe.

Having lived to the full a life of revealing God to man, Jesus is now engaged in making a new and unprecedented revelation of man to God.

Jesus is now revealing to the worlds the final triumph over all fears of creature personality isolation.

The Son of Man has finally achieved the realization of identity as the Son of God.

Jesus does not hesitate to assert that he and the Father are one; and on the basis of the fact and truth of that supreme and supernal experience, he admonishes every kingdom believer to become one with him even as he and his Father are one.

The living experience in the religion of Jesus thus becomes the sure and certain technique whereby the spiritually isolated and cosmically lonely mortals of earth are enabled to escape personality isolation, with all its consequences of fear and associated feelings of helplessness.

In the fraternal realities of the kingdom of heaven the faith sons of God find final deliverance from the isolation of the self, both personal and planetary.

The God-knowing believer increasingly experiences the ecstasy and grandeur of spiritual socialization on a universe scale—citizenship on high in association with the eternal realization of the divine destiny of perfection attainment.

[True narration as told by the invisible authors of the Urantia Book and quoted from it. To know more about it visit urantia-India website. Reproduced for those interested in knowing the details and meaning of the passion of Jesus Christ while the Christians observe the lent season of fasting and prayers in this year, 2013]

[Please do take some time to come back and read my other blogs as well. You can reach to those by clicking the links in this page. I would be happy if you take some time to express your views using the comments facility down below. Here is the page link which gives the   list of all my Blogs  where you can open all my blog titles.]