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Last but not least from Part IV


The apostle Thomas is the one person in the UB that I relate to most. When I read about him it resonates with me.
Like Thomas I am a doubting soul. I have a spiritual but analytical mind which causes not just a little confusion in life. The fact that Thomas overcame his weaknesses is really inspirational to me.

139:8.12 (1562.6) Thomas is the great example of a human being who has doubts, faces them, and wins. He had a great mind; he was no carping critic. He was a logical thinker; he was the acid test of Jesus and his fellow apostles. If Jesus and his work had not been genuine, it could not have held a man like Thomas from the start to the finish. He had a keen and sure sense of fact. At the first appearance of fraud or deception Thomas would have forsaken them all. Scientists may not fully understand all about Jesus and his work on earth, but there lived and worked with the Master and his human associates a man whose mind was that of a true scientist — Thomas Didymus — and he believed in Jesus of Nazareth.




And also this which speaks for itself:



3. The Supremacy of Religion

196:3.1 (2093.6) Personal, spiritual religious experience is an efficient solvent for most mortal difficulties; it is an effective sorter, evaluator, and adjuster of all human problems. Religion does not remove or destroy human troubles, but it does dissolve, absorb, illuminate, and transcend them. True religion unifies the personality for effective adjustment to all mortal requirements. Religious faith — the positive leading of the indwelling divine presence — unfailingly enables the God-knowing man to bridge that gulf existing between the intellectual logic which recognizes the Universal First Cause as It and those positive affirmations of the soul which aver this First Cause is He, the heavenly Father of Jesus’ gospel, the personal God of human salvation.

196:3.2 (2094.1) There are just three elements in universal reality: fact, idea, and relation. The religious consciousness identifies these realities as science, philosophy, and truth. Philosophy would be inclined to view these activities as reason, wisdom, and faith — physical reality, intellectual reality, and spiritual reality. We are in the habit of designating these realities as thing, meaning, and value.

196:3.3 (2094.2) The progressive comprehension of reality is the equivalent of approaching God. The finding of God, the consciousness of identity with reality, is the equivalent of the experiencing of self-completion — self-entirety, self-totality. The experiencing of total reality is the full realization of God, the finality of the God-knowing experience.

196:3.4 (2094.3) The full summation of human life is the knowledge that man is educated by fact, ennobled by wisdom, and saved — justified — by religious faith.

196:3.5 (2094.4) Physical certainty consists in the logic of science; moral certainty, in the wisdom of philosophy; spiritual certainty, in the truth of genuine religious experience.

196:3.6 (2094.5) The mind of man can attain high levels of spiritual insight and corresponding spheres of divinity of values because it is not wholly material. There is a spirit nucleus in the mind of man — the Adjuster of the divine presence. There are three separate evidences of this spirit indwelling of the human mind:

196:3.7 (2094.6) 1. Humanitarian fellowship — love. The purely animal mind may be gregarious for self-protection, but only the spirit-indwelt intellect is unselfishly altruistic and unconditionally loving.

196:3.8 (2094.7) 2. Interpretation of the universe — wisdom. Only the spirit-indwelt mind can comprehend that the universe is friendly to the individual.

196:3.9 (2094.8 ) 3. Spiritual evaluation of life — worship. Only the spirit-indwelt man can realize the divine presence and seek to attain a fuller experience in and with this foretaste of divinity.

196:3.10 (2094.9) The human mind does not create real values; human experience does not yield universe insight. Concerning insight, the recognition of moral values and the discernment of spiritual meanings, all that the human mind can do is to discover, recognize, interpret, and choose.

196:3.11 (2094.10) The moral values of the universe become intellectual possessions by the exercise of the three basic judgments, or choices, of the mortal mind:

196:3.12 (2094.11) 1. Self-judgment — moral choice.

196:3.13 (2094.12) 2. Social-judgment — ethical choice.

196:3.14 (2094.13) 3. God-judgment — religious choice.

196:3.15 (2094.14) Thus it appears that all human progress is effected by a technique of conjoint revelational evolution.

196:3.16 (2094.15) Unless a divine lover lived in man, he could not unselfishly and spiritually love. Unless an interpreter lived in the mind, man could not truly realize the unity of the universe. Unless an evaluator dwelt with man, he could not possibly appraise moral values and recognize spiritual meanings. And this lover hails from the very source of infinite love; this interpreter is a part of Universal Unity; this evaluator is the child of the Center and Source of all absolute values of divine and eternal reality.






These are some (not all) of my biggest takeaways from the Urantia Book.


Paul


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