OUR IMMINENT SERVICE
THE COMING OF THE SONS OF GOD
As given to Judy
The veil has been torn
aside. It is no longer the advent of the
He is here, now, amongst you, sitting gleefully upon his
throne. It is
time for the Sons of God to come together. This period
will be very
intense , but short, ending in the year 2000. You will
*evil* the likes of which your mind could never possibly
is not necessary to make physical preparation. You will
by a cloak of spiritual tranquility and love. Fear not!
This has been
your purpose. You have our love and protection. "We will
conserve the higher spiritual types."
Obviously, the message
speaks to human mortals who are the sons of God, and not to celestial
beings who are the Sons of God. I shall discuss this peculiar form of
I come, now, to one of
the most intriguing, puzzling , and crucial Commentaries in the Urantia
Revelation, Paper 176, Tuesday Evening On Mount Olivet.
As it was stated:
Of all the discourses
which the Master gave his apostles, none ever became
so confused in their
minds as this one, given this Tuesday evening on
the Mount of Olives,
regarding the twofold subject of the destruction
of Jerusalem and his
own second coming. There was, therefore, little
agreement between the
subsequent written accounts based on the
memories of what the
Master said on this extraordinary occasion.
Consequently, when the
records were left blank concerning
much that was said that
Tuesday evening, there grew up many
traditions; and very
early in the second century a Jewish apocalyptic about the
Messiah written by one
Selta, who was attached to the court of the Emperor
Caligula, was bodily
copied into the Matthew Gospel and subsequently
added (in part) to the
Mark and Luke records. It was in these writings
of Selta that the
parable of the ten virgins appeared. No part of the gospel
record ever suffered such confusing misconstruction as this evening's teaching. But the Apostle John never became thus confused.
To borrow the words, of
all the discourses in the Urantia Papers none is so confusing as this. It
is confusing for the same reasons as Jesus' original remarks. This Paper
deals with a two-fold subject: the destruction of Jerusalem in 70 AD, and
his second coming. But it does not openly delineate the demarcation
between the two. Jesus' remarks of events associated with his second
coming are intertwined with the events of 70 AD, but the Paper does not
clearly tell us which remarks are associated with which event.
The reason is simple.
Both events involve the destruction of Jerusalem -- one in 70 AD, and the
other now, at the end of the age. Both events require the escape of God's
people if they are to avoid destruction. Jesus' warning of escape was
directed to both periods. But Jesus was hampered in clarity because he did
not want to force human decisions. He could not be explicit and permit
human mortals to make choices based on their love for him.
If we examine the
historical text we find that the parable of the ten virgins occurs in the
beginning of Matthew 25. This chapter also contains a man-made
dissertation on the Judgment attached at the end of the Chapter.
Between these two
portions of the Selta apocalyptic occurs the parable of the talents. This
was part of the Tuesday evening discourse, and is found almost verbatim on
page 1917. Contrary to the implied remarks in the Urantia Papers, Chapter
25 finds no direct parallel in the other gospels, except for this parable
of the talents. In Luke 19:12-26 the word "pounds" replaces "talents." The
Matthew record attests to the parable as part of the context of the
Tuesday evening discourse. In Luke this parable is given a different
setting, as part of a statement made when Jesus was entering Jerusalem for
the final week.
The historical record
of the Tuesday evening discourse on the Mount of Olives is contained in
Matthew 24, with parallels in Mark 13 and Luke 21. These chapters contain
virtually all of the historic memory of the discourse. They are composed
again almost verbatim of the answers to Nathaniel and Andrew in the
separate paragraphs on pages 1912 and 1913, plus other material not
contained in the Papers. While the gospel record was left blank concerning
some of the remarks by Jesus that Tuesday evening other, concrete,
information Jesus gave about events associated with his second coming are
included in the gospel record but omitted in the Urantia Papers.
As I shall show, the
differences between the biblical text and the Urantia Papers were
intentionally misleading to prevent premature recognition and
understanding by the residents of this world.
When the gospel
records, as we have received them, were put together Jerusalem had already
been destroyed. There was no need to accent Jesus' remarks concerning that
first destruction. Rather, those remarks were then interpreted as
pertaining solely to the destruction at the time of his second coming.
This reinterpretation was inspired by the dramatic images Jesus had
invoked about both destructions. In later review by the apostles and
disciples, they came to believe that Jesus must have meant the end of the
age. Thus, their confusion was really instigated by the way Jesus framed
Isador prepared his
Matthew manuscript in 71 AD. Luke's manuscript was created in 82 AD.
Mark's Gospel was completed near the end of A.D. 68 but the record was
considerably changed, with numerous passages taken out and some later
matter added at the end to replace the latter one fifth of the original
gospel, which was lost from the first manuscript before it was ever
copied. Thus, Mark's manuscript lost the record of the Tuesday evening
discourse, which was later added mostly from the Matthew account.
Even more, John was not
thus confused because his gospel was prepared late in the century, long
after the destructions, and after his revelations on the Isle of Patmos.
The "apocalyptic" remarks by Jesus from the Tuesday evening discourse were
avoided by John for several reasons. His gospel concentrated on Jesus as
the God-man, he wanted to refocus the record as presented in the other
gospels, and he had the events of the second coming revealed to him in
replete detail. He had already covered that ground in his Apocalypse.
statement that there was "little agreement between the subsequent written
accounts" is not attested by the gospel record. They agree remarkably well
with one another, and with the statements found in the Urantia Papers.
Although some differences exist this statement is truly misleading.
Why, then, did the
Urantia Papers treat this crucially important subject this way?
It did so for two
reasons. First, the Revelation had to get through the hands of William
Sadler and the members of the Forum. If Paper 176 had explicitly addressed
events associated with the second coming it probably would have frightened
off Sadler and the Forum members to the point of disbelief. Remember,
nuclear weapons had not yet been invented when the Jesus Papers were given
in 1935. Therefore, remarks about the use of those weapons would have been
unbelievable. Modern attitudes do not credit "apocalyptic" world
judgments. Second, it wanted to sidetrack doubters and disbelievers. Those
doubters and disbelievers make up a large mass of the present Urantia
community. Thus, the doubters and disbelievers would take the remarks
about Selta's apocalyptic, and the "little agreement among the gospels,"
and extrapolate them onto the entire biblical record as a deduction that
all apocalyptic is man made, and that the gospel record is unreliable.
This conclusion follows modern godless theology now rampant among much of
mainline Christianity, and the scholarly world.
Only those with their
hearts centered on God are willing to accept predictions of world
judgments -- and make decisions based on that acceptance.
Note how "apocalyptic"
is handled by the Urantia Papers on page 1915:
"But what is the
significance of this teaching having to do with the
coming of the Sons of
God? Do you not perceive that, when each
of you is called to lay
down his life struggle and pass through the
portal of death, you
stand in the immediate presence of judgment,
and that you are face
to face with the facts of a new
dispensation of service
in the eternal plan of the infinite Father?
What the whole world
must face as a literal fact at the end of an age,
you, as individuals,
must each most certainly face as a personal
experience when you
reach the end of your natural life and thereby
pass on to be
confronted with the conditions and demands inherent
in the next revelation
of the eternal progression of the Father's kingdom."
What the whole world
must face as a literal fact at the end of an age is judgment. Cataclysmic
events are associated with that judgment. The present world age, and this
godless social order, will experience death.
But beware! This
godless philosophy of human society will lead
only to unrest,
animosity, unhappiness, war, and world-wide
From that judgment and
social death this world will pass on to be confronted with the conditions
and demands inherent in the next revelation of the eternal progression of
the Father's kingdom.
This new and oncoming social order will not settle down complacently for a millennium.
A new social order will
be born. This present social order is doomed.
But what has the
significance of Jesus' teaching about his second coming have to do with
the coming of the Sons of God?
I puzzled over this
remark, and the reason Judy gave her message with the same capitalization
of the Sons of God. Who are these Sons? Did the Urantia passage intend to
mean divine Sons, or did it mean mortal Sons?
I did a rough count of
divine Sons and mortals sons within the Urantia Papers.
Part I: divine 57, mortal 11.
Part II: divine 23, mortal 20. (Of the 20, 18 were references to Ascending sons.)
Part III: divine 3, mortal 6.
Part IV: divine 4,
You can see that the number of references to divine Sons becomes fewer with each Part, while the number of references to mortal sons becomes highly prominent in Part IV.
We know from his personal testimony that William Sadler had the responsibility to capitalize and punctuate the Urantia text. While his methodical thoroughness was outstanding, he was not perfect, and may have misinterpreted the significance of the "sons" designation.
Was there any confusion
over capitalization? Yes. On page 419 the phrases "sons of God" and
"daughters of God" are used for celestial beings. Here the words are not
capitalized but, for consistency, should have been.
Most often the divine
Sons are identified with a conditioning word, such as Paradise Sons of
God, Creator Sons, and so on. Rarely is the phrase "Sons of God" used in
divine designation without those additional words. One of those occurs on
Therefore, we cannot
use technical text criteria to determine the reference of the "Sons" of
Why was the plural
used? If Jesus returns to judge the age, and the reference was to him, the
designation should have been in the singular. Was the phrase intended to
imply that more than one divine Son will be engaged in the coming
judgment? Such a possibility certainly exists.
Again we find Urantia
step with its sister spheres in that your Jesus has
promised to return.
That promise he will certainly fulfill,
but no one knows
whether his second coming will precede or
follow the appearances
of Magisterial or Teacher Sons on
We most positively
believe that Michael will again
come in person to
Urantia, but we have not the slightest
idea as to when or in
what manner he may choose to come.
Will his second advent
on earth be timed to occur in
connection with the
terminal judgment of this present age,
either with or without
the associated appearance of a
Magisterial Son? Will
he come in connection with the
termination of some
subsequent Urantian age? Will he come
unannounced and as an
isolated event? We do not know. Only
one thing we are
certain of, that is, when he does return,
all the world will
likely know about it, for he must come
as the supreme ruler of
a universe and not as the obscure
babe of Bethlehem. But
if every eye is to behold him, and
if only spiritual eyes
are to discern his presence, then
must his advent be long
Or was an "s" attached
to the word "Sons" by accident? We know from study of the several changes
made to the text by the Urantia Foundation that such errors crept in.
Therefore, we cannot rule out such possibility.
Or is it possible that
these "Sons" are human mortals, and not divine personalities? Is it
possible that when Sadler capitalized this word he misunderstood the
designation as divine, where it was intended to be mortal?
Furthermore, in this
Paper, when reference is made to Jesus or his return, it is always as the
"Son of Man" (9 times) and never as the "Son of God." The phrase "son of
God" is used twice in this Paper for human mortals. The phrase "sons of
God" is used one other place in this Paper for human mortals.
The arguments are
strong that the reference is to human mortals, and not to divine Sons.
The passage can be
weighed against either criteria.
If the latter, this
designation agrees with the capitalization in Judy's message. And it casts
an altogether different light on our imminent service.
If these "Sons of God"
are mortal then their "coming" is associated with his second coming and
the end of the age.
Now the context of this
paragraph takes on a different meaning.
It is a direct
statement to those of us who are the "Sons of God" in these last days of
the earth age. The sentence immediately following is a direct application
"Do you not perceive
that, when each of you is called to lay down his life struggle and pass
through the portal of death, you stand in the immediate presence of
judgment, and that you are face to face with the facts of a new
dispensation of service in the eternal plan of the infinite Father?"
Our service will demand
that we accept the condition of laying down our life in ministration to
our brothers and sisters on this planet as part of these events at the
close of the age.
Judy's message is a
call for all those of us who are devoted to Jesus, to become more serious
about the service he has ordained for us. Our term of service is about to
We were given words of
It is a solemn and
supernal fact that such lowly and
material creatures as
Urantia human beings are the sons of
God, faith children of
the Highest. "Behold, what manner of
love the Father has
bestowed upon us that we should be
called the sons of
God." "As many as received him, to them
gave he the power to
recognize that they are the sons of
God." While "it does
not yet appear what you shall be,"
even now "you are the
faith sons of God"; "for you have not
received the spirit of
bondage again to fear, but you have
received the spirit of
sonship, whereby you cry, 'our
Father.'" Spoke the
prophet of old in the name of the
eternal God: "Even to
them will I give in my house a place
and a name better than
sons; I will give them an
everlasting name, one
that shall not be cut off." "And
because you are sons,
God has sent forth the spirit of his
Son into your hearts."
The quotations are from
1 John 3:1, John 1:12, 1 John 3:2, Rom 8:15, Isa 56:4, Gal 4:6.
Even though the evil
one is now amongst us, in our midst, we are impervious to him.
But even so, no fallen
spirit ever did have the power
to invade the minds or
to harass the souls of the children
of God. Neither Satan
nor Caligastia could ever touch or
approach the faith
sons of God; faith is an effective armor
against sin and iniquity. It is true: "He who is born of God keeps himself, and the wicked one touches him not."
The quotation is from 1
Note that this armor is
for the faith sons of God. It does not extend to those who have given, or
may give, themselves to this contemptible fallen Son.
"I will no longer be
satisfied to believe that God is
the Father of all my
people; I will henceforth believe that
he is also my Father.
Always will I try to worship God with
the help of the Spirit
of Truth, which is my helper when I
have become really
God-knowing. But first of all I am going
to practice worshiping
God by learning how to do the will
of God on earth; that
is. I am going to do my best to treat
each of my fellow
mortals just as I think God would like to
have him treated. And
when we live this sort of a life in
the flesh, we may ask
many things of God, and he will give
us the desire of our
hearts that we may be the better
prepared to serve our
fellows. And all of this loving
service of the children of God enlarges our capacity to receive and experience the joys of heaven, the high pleasures of the ministry of the spirit of heaven.
Always, to the end of
our days, with the utmost that our hearts can express, the greatest
worship of God on earth is learning how to do the will of God. Service to
our mortal brothers and sisters will enlarge our capacity to join joyfully
in the heavenly throng of the celestial sons of God. When we meet
obstacles in our imminent service he will be at our side, to give the
support we will sorely need at this time of great human testing and trial.
If his will means the
sacrifice of our lives to that service, then that should be our
determination. The "Sons of God" will be individuals who are wholly
dedicated to God, and who are willing to give themselves in service to
their fellow mortals, regardless of the personal cost.
In previous communiques
I mentioned how we have been scattered around the country, in lonely
isolation from one another. God has prepared us for a service which is
imminent and which may be solitary.
The service of the
on earth will call for all the courageous manhood that you
and your coworkers can
muster. Many of you will be put to
death for your loyalty
to the gospel of this kingdom. It is
easy to die in the
line of physical battle when your
strengthened by the presence of your fighting
comrades, but it
requires a higher and more profound form
of human courage and
devotion calmly and all alone to lay
down your life for the
love of a truth enshrined in your
Now we can understand
the meaning of these revelations which offered such puzzlement in our time
The "coming together"
does not necessarily mean physical assembly, but coming together in one
spirit, with focus on one central purpose.
How should we best heed
God's call? How should we execute our service? These are choices which
belong to each of us alone. We are not building a formal religious group.
God is calling us to specific tasks. He is at the helm of this service,
But we all feel such a
deep need to converse about these things, to share with one another, to
find solace in the face of the loneliness of this call.
We are those who have
dedicated ourselves to God. We were forecast in several historic
revelations, as well as in The Urantia Papers.
In the next part I shall compare revelation, as recorded from the past, and as given to us in these wonderful Papers. We shall find that important revelations were not left blank in the historical record, but that they tell us the context of our service. While the Urantia Papers address these issues from a different perspective, raising our vision above the dire warnings from the past, the historic record is crucially important to our understanding.