Urantia Book Projects

Five Urantia Book projects for a spiritual renaissance

Growing up with Jesus study questions

Paper 123.  The Early Childhood of Jesus

The series of papers beginning with this one and culminating with Paper 129, The Later Adult Life of Jesus, show a pattern of growth to full human maturity. The experiential study of these papers enables us to grow up with Jesus. Each paper in this series tells us and shows us what Jesus was accomplishing; and we can choose to undertake a project to strengthen ourselves in any area in which we recognize the need. Thus we may “develop a strong and unified personality along the perfected lines of the Jesus personality” (100:7.1/1001.5). In this paper we see vigor and balance as all Jesus’ basic capacities of mind begin to function under the ministry of the adjutant mind-spirits (36:5/402).

  1. The introduction to Paper 123 tells something of Jesus’ infancy, and here we begin to observe Jesus’ socialization. Consider: the fifth adjutant mind-spirit supports the animal-origin aspects of socialization (gregarious and cooperative) and also the fully human dimension of harmonious socialization indicated by calling this adjutant “the spirit of counsel.” We may wish to undertake a project, small or large, to increase the quantity and enhance the quality of our socialization (or assist others to do so).
  2. In the first section of the paper we see Jesus beginning to activate his desire to know under the guidance of the spirit of knowledge (“the curiosity-mother of adventure and discovery). He observes his father and baby brother and listens to the conversation of the travelers. He becomes a “continuous question mark.” His interests are not narrowly focused but span the spectrum from physics to practical skills to sociology and religion. Identifying with this aspect of Jesus’ development leads us to get in touch with the very nature of experience: “What is human experience? It is simply any interplay between an active and questioning self and any other active and external reality. The mass of experience is determined by depth of concept plus totality of recognition of the reality of the external. The motion of experience equals the force of expectant imagination plus the keenness of the sensory discovery of the external qualities of contacted reality.”(102:4.2/1123.2)

Jesus’ study of how people earned a living is an example that shows the fullness of his inquiry, which began observation and asking questions, and continued into actually acquiring the experience of doing what others did–truly a path to comprehension.

This phase of  Jesus’ early childhood invites us to walk with him as we open wide our spirit of fresh inquiry and openness to new knowledge.

  1. Section 2 introduces us to the time of the first combined functioning in Jesus of the spirit of worship and wisdom: he makes his first “personal and wholehearted moral decision” (123:2.1/1357.5; 123:3.9.1360.4). In your experience, what is difference between (1) a moral decision that is intellectually correct, puts you on the correct course of action, but not much more, and (2) a moral decision that has the personal and wholehearted quality that enables the Thought Adjuster to counterpart something of survival value in the soul? Could you benefit from undertaking a project to upgrade the quality of your moral decisions?
  2. Section 3 introduces us to Jesus’ habit of having a little talk “with my Father in heaven” (123:3.6/1360.1) What kind of relationship is presupposed by this practice? How is the back-and-forth of talking with God different from the monologue of simply talking toGod? (Compare: “Man attains divine union by progressive reciprocal spiritual communion, by personality intercourse with the personal God, by increasingly attaining the divine nature through wholehearted and intelligent conformity to the divine will”; and recall the importance of listening after asking (1:7.2/31.2; 146:2.17/1641.1).
  3. Section 4 introduces us to a quality of Jesus’ strong personality: he is “aggressive.” That term today often has negative connotations. What positive connotations does the term have here? (Compare this description of the Salem missionaries, “ever preaching Machiventa’s gospel of man’s faith and trust in the one universal God as the only price of obtaining divine favor. Urantia has never had more enthusiastic and aggressive missionaries of any religion than these noble men and women who carried the teachings of Melchizedek over the entire Eastern Hemisphere.” (94:0.1/1027.1)

Section 4 also introduces us to Jesus’ play life, his capacity for humor, and his cheerful and lighthearted attitude. Take away these qualities of joy and what becomes of socializing, scientific curiosity, morality, religion, and aggressiveness? How do all these activities and characteristics rely on an integrating connection with a joyful response to beauty on all levels? (Recall the discussion of reversion in 48:4/547-50.) How is scientific striving affected by a “reverent and sympathetic contact with nature” (123:5.14/1364.2)?

Note also how the balance of play and humor, joy and beauty, keep us from getting overwhelmed by our awareness of growth needs and from trying to juggle too many growth projects at once.

  1. Section 5 introduces us to Jesus the student. Study is a major dimension of our universe ascent. For example on Jerusem “the activities . . . are of three distinct varieties: work, progress, and play. Stated otherwise, they are: service, study, and relaxation. The composite activities consist of social intercourse, group entertainment, and divine worship. There is great educational value in mingling with diverse groups of personalities, orders very different from one’s own fellows.(46:5.29/526.4)

Jesus studied diligently even into his later adult life, when, for a year, he spent five evenings a week at intense study (129:1.9/1420.6).

In his early childhood, Jesus experienced multiple phases of education: “moral training and spiritual culture chiefly in the home, much of his intellectual and theological education from the chazan” (along with rigorous memorization of major portions of the Scriptures in the synagogue school). “But his real education–that equipment of mind and heart for the actual test of grappling with the difficult problems of life–he obtained by mingling with his fellow men. It was this close association with his fellow men, young and old, Jew and gentile, that afforded him the opportunity to know the human race. Jesus was highly education in that he thoroughly understood men and devotedly loved them.” (123:5.8/1363.1)

From memorizing to mingling, what phases of Jesus’ education could help you now?

  1. The last paragraph in the last section of the Paper (123:6.9/1365.4) introduces us to Jesus’ decision-making process in dealing with a difficult question. Jesus listened attentively, talked with family and friends, and then with the Father in heaven. His decision came with a main reason, which clarified the issue for all concerned. Notice the thoroughness of Jesus’ decision-making process, and see how it anticipates the conditions of effective prayer (91:9/1002). Are there lessons for your decision-making here? Your prayer process?

Paper 124.  The Later Childhood of Jesus

  1. In describing the incident of Jesus’ drawing a charcoal picture of his teacher, the authors describe him as aggressive and his actions as fearless and courageous. As you nourish yourself on the life of Jesus, what do you find that helps you develop your courage? How can we interpret the positive connotations of the word aggressive here (or in 94:0.1/1027.1)? Why would the Thought Adjusters be described as valiant (111:7.2/1223.4)? Study the adjutant mind-spirit of courage (36:5.8/402.5). Virtues are excellent responses to certain types of situation; courage has its deficiency and its excess, when courage is specifically what the situation calls for. Note that Paper 139 describes apostles as being courageous in one type of situation but not in another.
  2. What are the physical, intellectual, and religious acquirements of manhood—and womanhood (1368.2)?  Note that among the boys that Jesus led, he succeeded in introducing many new games and various improved methods of physical recreation. Jesus admired the games and contests he observed in the Scythopolis amphitheater (124:3.7/1370.5). During his public career, he made arrangement for 2-3 hours per day of What are the best games and methods of physical recreation that you know–and practice (smile)? “Simon Zelotes was given charge of recreation and play. He managed the Wednesday [the rest day] programs and also sought to provide for a few hours of relaxation and diversion each day.” (138:10.9/1547.0; 139:11.2). Do we need to adjust our relaxation, diversion, and play to have a more balanced daily and weekly schedule–and a finer quality of these activities?
  3. Study Jesus’ three-year process of reconciling the tension between his own highest sense of duty and the duty to obey his parents (1372.6-1373.0).  Jesus refused to give up on either duty.  And out of four virtues—loyalty, tolerance, friendship, and love—he formed a concept of group solidarity.  In this light of this story: what is a concept?  How does it differ from an idea?  What ingredients go into a concept?  What does it take to form a concept?  How does the concept Jesus formed apply to tensions you face? Later in life, he deliberately synthesized concepts of God and the Father’s will (196:0.2/2087.2 and 196:0.8/2088.3).
  4. What is the place in this narrative of the beauties of nature as highlighted, e.g., at 1374.5?
  5. What do you think is the import of why Jesus was named after Joshua (1375.1)?  What does the text offer no comment on the matter?
  6. Note Jesus’ “affectionate pity for the spiritually blind and morally ignorant multitudes” (1376.1).   Beholding such multitudes, what would a natural reaction be?  Try to let the spirit upstep your feelings toward such people (realizing the differences between Jesus’ situation and our own, now that the Spirit of Truth has been poured out on everyone). To what extent does Jesus already here manifest the divine mercy portrayed at the end of his life (188:5.2/2018.1)?
  7. Note the structural marker at the end of the paper (1376.4) about the stage of Jesus’ life now completed.

Paper 125.  Jesus at Jerusalem

  1. This paper could have a subtitle: Shock and Response. After the thrill of the journey to Jerusalem, the shock of the temple led to anguish, prayer, and questioning. This paper could also be read as a study in questioning. Remember how questioning is inherent and essential in creature life (102:4.2/1123.2). Recall the freshness of Jesus’ questioning between the ages of 5 and 10. Remember that early in life Jesus began his study of the different types of work that people do. He observed. He asked questions. And he participated. He cared that much to understand. Nevertheless, he normally did not plunge into getting to know a person without preliminary socializing. He once said to Gonod that if Ganid were to acquire four professions, he would understand four notes of the human melody (132:6.3/1465.7). In getting to know someone, why is it so important to know about a person’s work? And finally, think of Jesus way of asking questions with people to whom he ministered (132:4.2/1460.6). When you are getting to know someone, what factors promote openness and trust? Have you learned to draw people out by asking them questions and also at the same time discreetly bring some teaching? What questions have you found helpful? Do you ever watch a person and wait for a time until question arises that you might use to begin a conversation?
  2. Returning to paper 125, what tensions about religion arise for Jesus in the temple? What provides the occasion for questioning?
  3. What observations do you make about the five questions (125:5/1382)?
  4. Can you imagine Jesus displaying “an appealing combination of sagacity and humor” as he proclaimed everlasting truth and revealed the eternal God? We can imagine these questions being asked by a person with an unbeautiful attitude. If you were going to act in a brief drama presenting this scene, and if you were playing the role of Jesus, you would intuit Jesus’ attitude, which he achieved through his days and nights of meditation and prayer. May meditation and prayer be forms of questioning, modes of inquiry? As we prepare ourselves to speak with persons whose ideas and practices differ sharply from our own, what meditation and prayer will help us acquire the humanly divine attitude? If we being, we may have some experience to report.
  5. What difference does it make to ask a question rather than simply to make a statement? How does it affect the hearer differently? What quality of relation to the other person is activated when Jesus asks a question? How do Jesus’ questions prepare the statements that follow?
  6. Write down a list of questions that you could imagine being ready to ask in certain situations in which you can imagine yourself.
  7. Explore the ethical principles behind Jesus’ way of making adjustment when different kinds of duties came into potential conflict.

Paper 126.  The Two Crucial Years

  1. Although the next paper is titled “The Adolescent Years,” the last paragraph of paper 124 and the first paragraph of this paper includes these two crucial years as the early phase of his adolescence (defined as the transition between childhood to young manhood. Notice that (to some extent, not completely: 1386.1) the term “adolescent” [Latin, “becoming adult”] is reserved for after the time of “dangerous and difficult” transition from childhood and “the consciousness of approaching manhood with its increased responsibilities and opportunities for the acquirement of advanced experience in the development of a noble character” (1394.1). How do the authors’ statements about typical stages of development give perspective on what teens go through today?
  2. What were Jesus’ attitudes to politically appointed priests, hypocritical Pharisees and dishonest theologians, and religious leaders who were not sincere (126:0.3/1386.3; 159:3.9/1765.5; 195:10.20/2086.6)? What would you select that is seriously wrong in the realm of religion that you have a tendency to be “nice” and tolerate? Think of what it would be, like Jesus, to bide your time, not burst out prematurely, but find some timely, measured, and constructive expression, expressing righteous indignation free of anger (and remember the Jesus’ grievance procedure [159:1/1763]).
  3. What was Jesus’ test for “every institution of society and every usage of religion” (1388.last)? Think of some institution or religious practice today and how it might adapt to measure up better to this test? Do you feel led to do anything to assist in this evolution?
  4. Consider Jesus’ thoroughness in thinking through the forest of problems associated with his project—his lifework (126:3/1390-91).  Notice Jesus’ intricate care in identifying questions and potential problems and the systematic way in which he sequenced and grouped these questions. What problems do you face in designing your project of service on the basis of your study of The Urantia Book? What questions are you prepared to wrestle with as you think them through painstakingly?
  5. Note that—even after the visitation of the celestial messenger calling him to begin his mission (124:6.15/1376.2)–Jesus did not go through an agonizing search for the will of God when his father Joseph died.  He “rightly reasoned” that his duty was to remain at home (126:3.5/1389.8).  Can you think of a problem that is widely debated that can be solved by sturdy moral reason?
  6. Jesus was learning not to speak of all his thoughts, not to present all his ideas to the world, not even to his own mother. From this year on, Jesus’ disclosures about what was going on in his mind steadily diminished; that is, he talked less about those things which an average person could not grasp, and which would lead to his being regarded as peculiar or different from ordinary folks. To all appearances he became commonplace and conventional, though he did long for someone who could understand his problems. (126:3.14/1391.4) Why was it wise for Jesus to allow himself to appear ordinary? Any implications for us?
  7. Imagine that you were invited to read some selections, as Jesus did, as part of a religious service (126:4/1391#4).  Consider making a list of scriptural quotations that express your main mission.  (Jesus used Isaiah 61.1-3, Amos 5.14-15, Isaiah 1.16-17, Micah 6.6-8, and a collage from second Isaiah: 40.18, 40.22; 40.26, 40.29, 41.10, and 43.10-11.) What were the qualities of Jesus’ attitude? What qualities of attitude would you aim to express if you were to speak in public? Practice expressing these qualities, and find an opportunity if you can.
  8.  Does Jesus resolute dealing with financial problems inspire you when you need to compromise by postponing idealistic goals in order to confront immediate needs? What other teachings can you find in the following paragraphs? (126:5.4/1393.1;126:5.10/1393.7; 127:6.12/1405.4)
  9. What is the value of work for Jesus at this stage of his life? (126:5.9/1393.6; 69:2.5/773.6; 46:5.29/526.4) During the coming week, work with Jesus’ cosmic perspective and attitude and report your experience.

Paper 127.  The Adolescent Years

  1. Notice the definition of the term “adolescent”: etymologically speaking, it means “becoming an adult” or “growing into adulthood,” and here it implies that the young person on the whole intends to achieve that goal. We often use the term “adolescent” to refer to persons whose behavior is characteristic of the preceding crucial years (a stage that may last for decades).
  2. How can the story of Jesus’ adolescence be presented so that others can see Jesus as an understanding refuge for distressed and perplexed adolescents today?
  3. Study paragraphs 2 and 3 in section 1 to see Jesus’ strong and well-balanced personality emerging (compare 100:7/1101-03). What strikes you as you read these paragraphs?
  4. Although the Father’s will for his eventual career was not fully clear, Jesus made key decisions to be trustworthy in protecting his emerging mission. Why did Jesus stay out of political debates, as we see in section 2? You may wish to consider a balanced perspective on Jesus teaching in politics and religion.Compare and contrast the fourth and fifth epochal revelations on this topic.
  5. In section three, what do you observe about Jesus’ way of being a brother to James?
  6. Practice selecting and arranging scripture passages (and think not only of The Urantia Book) so that they teach a lesson without your having to say anything further (127:3.8/1399.7).
  7. A major principle in the philosophy of living principle is disclosed at 127:3.15/1400.7. Without taking overmuch time for research, list the powers of mind, soul, and body. (Is  there any helpful significance in this particular sequence of powers?) Include also powers that you have particularly developed thanks to your gifts and achievements. What is the value of holistically mobilizing them on a task? How are they differently mobilized for different types of task? What happens when you try that full mobilization? Why is patience important alongside focus? Do you begin to “see him who is invisible”?
  8. What were Jesus’ parenting techniques (section 4)? What opportunity can you find to express parental love in a similar way?
  9. Jesus was “most methodical and systematic in everything he did,” while retaining flexibility (127.4.3/1401.3). What happens when you apply these qualities to some activity which you ordinarily pursue in a less organized way?
  10. What are the features of one of Jesus’ “periodic outbreaks of rebellion against tradition” in Bethany (127:6.6-7/1404.5-6)?
  11. Why did Jesus reject Rebecca’s proposal of marriage (127:5.5/1403.3)?
  12. Etymologically speaking, adolescence means “becoming an adult.” Study Jesus’ achievements listed on 127:6.12/1405.4.  Recall illustrations from Jesus’ life. And recall–or cultivate–illustrations from your life.
  13. List the areas of knowledge you already have.  Classify your knowledge.  How can you organize it for service (1405.6)?
  14. Jesus “is becoming expert in the divine art of revealing his Paradise Father to all ages and stages of mortal creatures” (127:6.15/1405.7). Great teaching takes into account both variables, since stages may not correlate with ages. Think of people you know at different ages and stages and how you can reveal the Father appropriately to each of them. What happens when you think that way? How does Jesus’ practice in this regard illustrate the wisdom of the universe policy of adjusting teaching to others’ capacity of receptivity (52:2.3/591.3)?

Paper 128.  Jesus’ Early Manhood

  1. How did Jesus withdraw from family responsibilities? He is clear about sequence–what has to be in place before something else can properly occur. He includes a serious, formal component in a number of transitions. Why did he do this? Consider the examples:installing James—and then Joseph two years later—as acting head of the family (128:2.4/1410.3)(128:6-7/1410.5-6); arranging for Miriam’s marriage with Jacob (128:5.8/1414.6); abdicating as head of “Joseph’s house,” installing James as head and giving James title to the repair shop in exchange for James’s assuming henceforth full financial responsibility for the the family (128:7.14/1418.5).
  2. We also see Jesus’ touching spontaneity, as he responded to the children who interrupted his work (128:6.9-11). What do we learn about spontaneity and formality from their combination in Jesus’ life?
  3. By what methods did Jesus help win Jude to family responsibility (sections 6-7)?
  4. What were the elements of Jesus’ technique of conversation with Stephen (1411.5)?  Was he eager and hasty?  Did he reveal any great epochal fact?
  5. We are giving repeated emphasis on Jesus’ humanity, his dual nature, and the two primary purposes of his bestowal. In what way can you identify with Jesus in his (variously stated) supreme purpose in life? (120:4.2-4;1331.5; 128:0.2-5/ 1407.2-5; 128:1/1407-09; 128:7.6/1417.5)? Jesus emptied himself–left his glory behind (128:1.4/1408.1). Is there any sense in which we can follow Jesus in his emptying? (126:3.14/1391.4)
  6. Discuss the ethical issues behind Jesus’ “white lies” regarding (a) his reasons for not returning home at night (1410.4) and (b) his “detaching” the episodes of his life (1413.2-4).
  7. Notice the phrase “evolutionary revelation” (1408.5; cf. “revelational evolution 2094.14).  Normally we think of these terms as involving separate categories.  What does it imply to combine them?
  8. It was evident to some farseeing and forward-looking people that “any uprising of the Palestinian Jews would be equivalent to national suicide” (1414.1). In this light, was Jesus’ refusal to get involved in political issues an act of political responsibility?
  9. What does the term “spirit” mean at 1415.2?
  10. Note the stage marker at the end of the paper: before beginning his public ministry, his adult life has two phases—one phase at home, and one “home-detached” phase (1418.6).

Paper 129. The Later Adult Life of Jesus

  1. Why are we given so many details about financial management?
  2. What are the advantages of broad and balanced socialization (1420.7; 1424.3)?
  3. Note that during his time building boats at Capernaum Jesus spent five nights a week at “intense study” (129:1.0/1420.6).  What study—in addition to The Urantia Book—would help you with your project?
  4. Jesus met and loved all manner of men, rich and poor, high and low, black and white, educated and uneducated, cultured and uncultured, animalistic and spiritual, religious and irreligious, moral and immoral.” (129:3.8/1424.3) What sorts of folks do we need to meet and love?
  5. Without falling into feeling bad about the growth still ahead of you, reflect: What progress in mastery of the mind have you made and what increasingly effective methods of communication with the Thought Adjuster have you discovered (1425.3; 2089)?
  6. “There was something special and inspiring” associated with [Jesus’ life] for every world in Nebadon (1424.1).  Does it seem, then, that a study of Jesus’ life introduces us to these worlds?  Imagine starting a conversation: What about Jesus’ life was especially addressed to your native world?
  7. Notice the stage marker at the end of the paper.  Jesus has completed the essentials of the mortal life.  How does paragraph 129:4.7/1425.6 clarify what it means that Jesus is “the way”? If we live our lives by the same means, how can we live the rest of our life so as to make something approaching the progress that Jesus would make if he were engaged in the sorts of challenges that we face?