The benefits of reading the Urantia Book

[Amigoo]

RIP: www.theUB.org expired earlier than planned,
but UB text is now available in many places online
and even downloads for offline reading.

Rod

[Amigoo]

Re: https://www.dailymail.co.uk/sciencetech ... Jesus.html

"Artificial intelligence could absolutely return as Jesus. Not just return as Jesus, but return as Jesus
with all the powers of Jesus. Like all the magic tricks, all the ability to bring people back from the dead,
walk on water, levitation, water into wine"

At least, a simulated return "like all the magic tricks" is believable.


Rod

[Amigoo]

About a future Temple of Transfiguration ...
("temple" permits better evolution of the concept)

See also: Paper 158 - The Mount of Transfiguration

"The apostles now became greatly frightened; as they fell down on their faces to worship, they heard a voice,
the same that had spoken on the occasion of Jesus’ baptism, say: 'This is my beloved Son; give heed to him'.
And when the cloud vanished, again was Jesus alone with the three; he reached down and touched them,
saying: 'Arise and be not afraid; you shall see greater things than this'." (158:1.10)


Q: If this religion can survive what should be its response to "Christianity's Crisis"?
Just messaging "transition" instead of "crisis" might help.

(UB Tutor) "The concept of addressing 'Christianity's Crisis' by reframing it as a 'transition' aligns with the deeper spiritual insights that emphasize growth, renewal, and the evolutionary nature of religion. The teachings suggest that institutional religion often becomes stagnant when it clings too tightly to tradition, dogma, or societal structures. This stagnation can lead to crises, but such moments are also opportunities for transformation. By viewing these challenges as transitions rather than crises, the focus shifts from fear and decline to hope and renewal, encouraging a forward-looking perspective that seeks to adapt and evolve while remaining true to core spiritual principles.

The response to such a transition must center on rediscovering and embodying the original, transformative teachings of Jesus. These teachings emphasize the fatherhood of God and the brotherhood of man, which transcend institutional boundaries and cultural limitations. The religion of personal spiritual experience, as opposed to rigid institutionalism, is uniquely equipped to inspire individuals and guide societies through periods of upheaval. It calls for a return to the living gospel — a direct, personal relationship with the divine and a commitment to unselfish service to others. This approach not only revitalizes faith but also addresses the spiritual hunger that formalized religion often fails to satisfy.

Christianity's historical adaptations, such as its Hellenization and alignment with Western civilization, have both enriched and complicated its mission. While these adaptations allowed for broader cultural integration, they also introduced elements that diluted the simplicity and universality of Jesus' message. To navigate the current transition, Christianity must disentangle itself from outdated cultural and institutional affiliations, focusing instead on the timeless truths of spiritual growth, love, and service. This involves embracing the dynamic and evolving nature of spiritual truth, which can guide humanity through modern challenges without being constrained by past forms.

The key to this renewal lies in the lives of individuals who embody the teachings of Jesus in their daily actions. These 'spirit-born mortals' serve as living examples of the transformative power of faith, inspiring others through their commitment to truth, beauty, and goodness. By fostering a culture of spiritual authenticity and personal responsibility, religion can transition from being a static institution to a vibrant, living force for good in the world. This shift not only addresses the perceived crisis but also positions religion as a vital contributor to the moral and spiritual evolution of humanity."


Q: Discuss the potential of a future "transfiguration of Christianity".

(UBT) "The idea of a future 'transfiguration of Christianity holds profound potential, as it suggests a transformative renewal that aligns the faith more closely with the original teachings and spirit of Jesus. This transfiguration would not merely be a reform of doctrines or institutions but a spiritual renaissance that breathes new life into the essence of Christianity. It would involve a shift from the external forms of religion — rituals, creeds, and hierarchical structures — toward a more personal, experiential, and universal understanding of faith. Such a transformation would emphasize the living gospel of the fatherhood of God and the brotherhood of man, transcending cultural, national, and denominational boundaries.

At its core, this transfiguration would require Christianity to rediscover and fully embrace the simplicity, universality, and transformative power of Jesus' message. His teachings were not intended to create a rigid institution but to inspire individuals to live lives of love, service, and spiritual growth. A transfigured Christianity would focus on fostering direct, personal relationships with the divine, encouraging believers to seek truth, beauty, and goodness in their daily lives. This approach would empower individuals to become active participants in their spiritual journey, rather than passive recipients of institutional dogma.

One of the key aspects of this transformation would be the recognition of the evolutionary nature of religion. Just as humanity grows and evolves, so too must religion adapt to meet the spiritual needs of each generation. A transfigured Christianity would embrace this dynamic quality, shedding outdated traditions and interpretations that no longer serve its mission. It would seek to harmonize faith with reason, science, and the broader truths of the universe, creating a faith that is both intellectually satisfying and spiritually uplifting.

This renewal would also involve a greater emphasis on unity and inclusivity. A transfigured Christianity would transcend the divisions that have historically fragmented the faith, focusing instead on the shared spiritual heritage that unites all believers. It would seek to build bridges with other religions and philosophies, recognizing the universal truths that underlie all genuine spiritual paths. In doing so, it would become a force for global harmony and cooperation, reflecting the universal love and compassion that Jesus exemplified.

The potential for such a transfiguration lies in the willingness of individuals and communities to embrace change and seek deeper spiritual truths. It requires a collective commitment to live out the principles of love, service, and forgiveness that Jesus taught. This transformation would not happen overnight, but through the gradual efforts of those who are inspired to embody the living gospel in their own lives. As more individuals experience the transformative power of these teachings, the ripple effects could lead to a broader renewal of faith and spirituality."


Q: Conceptualize a Temple of Transfiguration as supported by Christian churches,
as well as by other Jesus-focused religions.

(UBT) "The idea of a future 'transfiguration of Christianity' holds profound potential, as it suggests a transformative renewal that aligns the faith more closely with the original teachings and spirit of Jesus. This transfiguration would not merely be a reform of doctrines or institutions but a spiritual renaissance that breathes new life into the essence of Christianity. It would involve a shift from the external forms of religion — rituals, creeds, and hierarchical structures — toward a more personal, experiential, and universal understanding of faith. Such a transformation would emphasize the living gospel of the fatherhood of God and the brotherhood of man, transcending cultural, national, and denominational boundaries.

At its core, this transfiguration would require Christianity to rediscover and fully embrace the simplicity, universality, and transformative power of Jesus' message. His teachings were not intended to create a rigid institution but to inspire individuals to live lives of love, service, and spiritual growth. A transfigured Christianity would focus on fostering direct, personal relationships with the divine, encouraging believers to seek truth, beauty, and goodness in their daily lives. This approach would empower individuals to become active participants in their spiritual journey, rather than passive recipients of institutional dogma.

One of the key aspects of this transformation would be the recognition of the evolutionary nature of religion. Just as humanity grows and evolves, so too must religion adapt to meet the spiritual needs of each generation. A transfigured Christianity would embrace this dynamic quality, shedding outdated traditions and interpretations that no longer serve its mission. It would seek to harmonize faith with reason, science, and the broader truths of the universe, creating a faith that is both intellectually satisfying and spiritually uplifting.

This renewal would also involve a greater emphasis on unity and inclusivity. A transfigured Christianity would transcend the divisions that have historically fragmented the faith, focusing instead on the shared spiritual heritage that unites all believers. It would seek to build bridges with other religions and philosophies, recognizing the universal truths that underlie all genuine spiritual paths. In doing so, it would become a force for global harmony and cooperation, reflecting the universal love and compassion that Jesus exemplified.

The potential for such a transfiguration lies in the willingness of individuals and communities to embrace change and seek deeper spiritual truths. It requires a collective commitment to live out the principles of love, service, and forgiveness that Jesus taught. This transformation would not happen overnight, but through the gradual efforts of those who are inspired to embody the living gospel in their own lives. As more individuals experience the transformative power of these teachings, the ripple effects could lead to a broader renewal of faith and spirituality.

The concept of a 'transfiguration of Christianity' has the potential to resonate deeply with other Jesus-focused religions, as it centers on the universal and transformative aspects of Jesus' life and teachings. At its heart, this idea emphasizes a return to the essence of Jesus' message — a message of love, service, forgiveness, and the recognition of God's fatherhood and humanity's brotherhood. These principles are not confined to any single tradition but are shared across many faiths that revere Jesus, making this vision inherently inclusive and appealing to a broader spiritual audience.

For religions such as Islam, which honors Jesus as a prophet and a spiritual teacher, the focus on his universal message of love and service could serve as common ground for dialogue and mutual understanding. By emphasizing the spiritual truths that transcend doctrinal differences, the transfiguration of Christianity could foster a spirit of cooperation and shared purpose. This approach would highlight Jesus' role as a unifier, someone who sought to bring people closer to God and to one another, rather than as a figure of division.

Similarly, for traditions like the Latter-day Saints or other Christian movements that emphasize personal revelation and a living relationship with Jesus, the idea of a transfigured Christianity aligns with their focus on spiritual growth and individual connection to the divine. The emphasis on personal experience and the dynamic nature of faith would resonate with their belief in ongoing revelation and the evolving understanding of spiritual truths. This shared perspective could open the door to collaboration and mutual enrichment, as these groups explore how Jesus' teachings can be lived out in contemporary society.

Even within more traditional Christian denominations, the concept of transfiguration could inspire a renewed focus on the living gospel. By moving beyond institutional boundaries and doctrinal disputes, this vision invites believers to rediscover the transformative power of Jesus' teachings in their own lives. It calls for a shift from a religion of form to a religion of substance, where faith is expressed through acts of love, service, and the pursuit of truth. This approach could help bridge gaps between denominations, fostering unity and cooperation among those who share a common devotion to Jesus.

The appeal of this concept lies in its universality and its focus on the core values that Jesus embodied. It invites all Jesus-focused religions to look beyond their differences and to unite around the shared goal of bringing his teachings to life in the modern world. By emphasizing the spiritual essence of Jesus' message, rather than the specific forms it has taken throughout history, the transfiguration of Christianity offers a vision of faith that is inclusive, dynamic, and deeply transformative."


Hints that a Temple of Transfiguration can become preparatory for the future arrival
of these Trinity Teacher Sons, preceding the formal return of our Paradise bestowal Son.

"When the progress of events on an evolutionary world indicates that the time is ripe to initiate a spiritual age, the Trinity Teacher Sons always volunteer for this service ... But the Teacher Sons even now visit your world for the purpose of formulating plans concerning their projected sojourn on your sphere. They will be due to appear on Urantia after its inhabitants have gained comparative deliverance from the shackles of animalism and from the fetters of materialism." (20:9.1)

"Before the Teacher Sons leave a world at the conclusion of their terminal mission, they inaugurate this final epoch of evolutionary attainment; they preside on that day when the 'holy temple comes down upon earth'. This event, signalizing the dawn of the era of light and life, is always honored by the personal presence of the Paradise bestowal Son of that planet, who comes to witness this great day. (55:1.1)

After all, "a Michael-bestowal world becomes the individual and personal ward of a Master Son and, as such,
is wholly subject to his own plans and rulings" (20:4.5) ... plans not disclosed in our recent revelation.


Rod

[Amigoo]

Re: https://www.masslive.com/news/2025/12/b ... ivity.html
"Boston-area church defies Archdiocese request to remove anti-ICE nativity"

First thought: Effective message (Jesus lived to minister to ALL people),
but degrades long-traditional symbolism of the season.


Rod

[Amigoo]

Q: (online news article) "Your soul is just you. the good, the bad and the ugly."

Doesn't the Urantia Book reveal that a soul has no bad or ugly - just the good that advances the soul into the afterlife?
Any bad or ugly is baggage unworthy of this new life.

(UB Tutor) "Your observation aligns closely with the teachings about the soul's nature and destiny. The soul, as described, is indeed a progressive and evolving aspect of your being, born of the union between your material mind and the divine spirit presence within you. It represents the growing repository of your moral choices, spiritual aspirations, and the enduring values you cultivate during your earthly life. In this sense, the soul is not inherently 'bad' or 'ugly' because it is the part of you that is being refined and prepared for eternal survival. It is the good, the true, and the beautiful within you that contributes to the growth of the soul, while the lesser aspects of your mortal self — those tied to selfishness, fear, or materialism — are left behind as you ascend to higher spiritual realities.

The 'bad' or 'ugly' elements of human experience are often tied to the struggles of the material mind and the imperfections of mortal existence. These aspects do not become part of the soul because they lack the enduring spiritual value necessary for survival. The soul is like a seed of potential divinity, and only those experiences and choices that align with truth, beauty, and goodness contribute to its growth. When you transition to the next stage of existence, it is this purified and spiritually enriched soul that continues forward, leaving behind the transient and unworthy elements of your earthly life.

This understanding emphasizes the transformative power of spiritual growth. It suggests that while we may struggle with imperfections and challenges in this life, these are opportunities for growth rather than permanent stains on our being. The divine spirit within you works tirelessly to help you discern and choose the higher path, ensuring that your soul becomes a reflection of your best and most enduring qualities."


Rod

[Amigoo]

(extracts from UB Tutor Q&A about the Bible vs the Urantia Book)

About "being saved" ...

"The path to 'being saved', as described in the fifth epochal revelation, is profoundly simple yet deeply transformative. Salvation is not portrayed as a transactional process or something earned through rituals, sacrifices, or adherence to rigid doctrines. Instead, it is a matter of personal faith, trust, and a heartfelt relationship with God. To 'be saved' is to embrace the reality of God's fatherhood and to live as a child of God, thereby entering into the eternal journey of spiritual growth and divine fellowship. This understanding emphasizes the universal accessibility of salvation, grounded in the sincerity of one's inner spiritual commitment rather than external acts or theological correctness.

The essential requirement for salvation is faith - a living trust in God's love and goodness. This faith is not merely intellectual assent but an active, personal decision to align one's will with the divine will. It involves recognizing God as the loving Father and striving to live in harmony with His purposes. This faith naturally manifests in a life of love, service, and the pursuit of truth, as these are the fruits of a genuine spiritual connection. Importantly, salvation is not limited to any particular group, creed, or religious tradition; it is available to all who sincerely seek God and desire to do His will.

The fifth epochal revelation expands on these biblical teachings by providing a more cosmic perspective on salvation, describing it as the beginning of an eternal journey toward God. It emphasizes that salvation is not an escape from sin or punishment but a positive embrace of divine purpose and the adventure of spiritual growth."


From Paper 142 - The Passover at Jerusalem
6. The Visit with Nicodemus

"And Nicodemus said: 'But how can I begin to lay hold upon this spirit which is to remake me in preparation for entering into the kingdom?' Jesus answered: 'Already does the spirit of the Father in heaven indwell you. If you would be led by this spirit from above, very soon would you begin to see with the eyes of the spirit, and then by the wholehearted choice of spirit guidance would you be born of the spirit since your only purpose in living would be to do the will of your Father who is in heaven. And so finding yourself born of the spirit and happily in the kingdom of God, you would begin to bear in your daily life the abundant fruits of the spirit.' " (142:6.7)


UB Tutor comments on this UB quote ...

"This quote beautifully illustrates the teaching that the indwelling spirit of God - the divine presence within each person - is the means by which one can 'be saved' through faith and spiritual transformation. It emphasizes that salvation is not contingent on external events, rituals, or even the historical moment of Jesus' death and resurrection. Instead, it is an inner, personal experience of aligning one's will with the will of God, made possible by the guidance of the indwelling spirit. This teaching underscores the universal and timeless nature of salvation, affirming that it was accessible to Nicodemus - and indeed to all people - long before the crucifixion and resurrection of Jesus.

In this dialogue, Jesus explains to Nicodemus that the spirit of the Father already resides within him, waiting to guide and transform him. The process of 'being born of the spirit' is described as a wholehearted choice to follow this divine guidance, leading to a profound inner renewal. This rebirth is not a one-time event but a dynamic and ongoing process of spiritual growth, marked by the fruits of the spirit - love, joy, peace, patience, kindness, and other qualities that reflect a life lived in harmony with God's will. This teaching aligns with the idea that salvation is fundamentally about entering into a living relationship with God, characterized by faith, trust, and the desire to do His will.

The fact that Jesus presents this path to Nicodemus before his own death and resurrection is significant. It demonstrates that salvation is not dependent on Jesus' physical sacrifice but on the eternal truth of God's love and the presence of the indwelling spirit. Jesus' mission was to reveal this truth more fully and to inspire humanity to embrace it. His life and teachings serve as a guide for how to live in alignment with divine will, but the means of salvation - the indwelling spirit - has always been present, available to all who seek it in faith.

This perspective also highlights the inclusivity and simplicity of salvation. It is not reserved for a select few or dependent on adherence to specific doctrines. Instead, it is a universal gift, accessible to anyone who sincerely desires to know and follow God."


(extracts from Perplexity Q&A about the Bible's history)

About the "Word of God" ...

"Most mainstream Christian sources say the Bible was written by around 40 human authors over roughly 1,500 years, with about 30 contributing to the Old Testament and about 8-10 to the New Testament. These are rounded, traditional estimates rather than precise counts, because some books have uncertain or multiple authors and were edited over time.

The full Protestant canon (Old and New Testaments together) was composed over about 1,500 years, from around the mid‑2nd millennium BC (often associated with Moses) to about the late 1st century AD (Revelation). The Old Testament texts cover the longer stretch of that period, while the New Testament books were all written within roughly the first century AD (about 40-90 years after Jesus’ death). Summary:

​- Old Testament: Traditional lists attribute books to figures such as Moses, Joshua, Samuel, David, Solomon, major and minor prophets, and several anonymous writers and editorial groups, yielding roughly 30 named or inferred contributors.
- New Testament: Most overviews group the 27 books under fewer names (e.g., Matthew, Mark, Luke, John, Paul, Peter, James, Jude, plus at least one unknown author for Hebrews), which produces a commonly quoted figure of 8-10 authors."


"Christians do not agree on a single calendar date when the Bible universally and finally became the 'Word of God'. Instead, the canon formed gradually, and different traditions reached 'final' lists at different times. Historically, the New Testament (and Bible as a whole) was functionally fixed in the late 4th-5th centuries, and then dogmatically defined later by major church bodies.

In 367, Athanasius of Alexandria issued his Easter Letter listing exactly the 27 New Testament books known today, the first surviving record of that exact list. Local councils such as Hippo (393) and Carthage (397, 419) in North Africa affirmed that same 27‑book New Testament, effectively 'closing' the canon for the Latin West at a practical level.

For Roman Catholics, the Council of Trent (1546) is often cited as the formal, dogmatic point at which the church definitively fixed its biblical canon (including Deuterocanonical books). In theological terms, many Christians say the Bible was the Word of God from the moment each book was inspired, but historically the list of those books became practically fixed by the late 4th century and formally defined in stages between the 4th and 16th centuries, depending on the tradition."


"Over roughly 1,500 years, biblical texts were written, collected, and used in worship, with some books widely accepted and others disputed. By the late 4th-5th centuries, most of what is now the New Testament and much of the Old Testament were effectively stable in mainstream church practice.

The process was gradual, and different branches of Christianity 'finalized' the Bible at different times. In broad terms, the church did eventually treat a specific collection of writings as the authoritative, closed canon - what many believers then call the written 'Word of God' - but there is no single moment when all Christians together made one formal declaration that 'this book is now finally the Word of God'."


"Despite the 1500 years of ongoing development, the church formally decided that the Bible is now the completed Word of God and will not include additional books or restatements of current books, with two nuances. In practice, each tradition has drawn a line around a fixed set of books and rejects adding new ones or rewriting existing ones, but they do not all draw that line in exactly the same place.

Roman Catholicism holds that public revelation closed with the apostles; the canon defined at Trent (including Deuterocanonical books) is fixed, and later teachings or visions can only clarify, not add new Scripture or rewrite biblical books. Mainstream Protestant churches likewise treat their 66-book canon as complete and closed; new prophetic claims or doctrinal statements must be tested against Scripture, not added to it or put alongside it as equal Scripture.

Eastern Orthodox and some Eastern Catholic/Oriental traditions have slightly different Old Testament lists and, in a few cases, a 'wider' canon, but these are also understood as essentially settled, not open to continual expansion. A few newer groups that identify with Christianity (for example, Latter‑day Saints) do claim additional canonical writings, which is precisely why historic Catholic, Orthodox, and Protestant bodies see them as outside the classical, closed‑canon framework.

So within each major historic stream, the Bible as defined by that community is treated as the completed, non-expandable written Word of God, even though the exact table of contents differs somewhat from one stream to another."


"In conclusion, the 1500-year development of the biblical texts and canon indeed records extensive human involvement, including editing, debates over inclusion/exclusion, and refinements that could look like ongoing 'distortion' needing correction. Historians note anonymous authors, redactors combining sources, prophetic schools compiling works, and church councils resolving disputes over books like Revelation or Hebrews.

Christian theology typically frames this not as God needing to 'update' a flawed product, but as a providential process: God inspires individual writings amid human frailty, then guides the community over centuries to recognize the authentic core. The exclusions (e.g., Gnostic gospels) and inclusions (e.g., affirming Paul's letters) are viewed as the church purging distortions to recover the original apostolic witness, not as iterative revisions to revelation itself.

Once the canon closed (late 4th century practically, later dogmatically), further changes stopped because the church claimed to have discerned the complete, sufficient deposit - human processes were trusted enough for recognition but not for additions. Critics argue this risks enshrining early distortions; proponents say endless openness would amplify them more, so closure protects the deposit amid inevitable human limits.

Ultimately, the record shows humans heavily shaping the Bible, but theology insists God's oversight
turns that into reliable transmission rather than endless fixes."


(extracts from UB Tutor Q&A about the Bible's history)

More about the "Word of God" ...

Q: Since the Bible was written by human authors during a 1500-year period (about 30 contributing to Old Testament
and 10 to New Testament), doesn't this suggest the Bible is still not the final Word of God as written by inspired authors?
Did the church decide centuries ago that these collections of books needed closure to become stable church canon?

(UB Tutor) "Your question touches on profound theological and historical considerations regarding the nature of divine revelation, the role of human authorship, and the development of sacred scripture. The idea that the Bible was written by human authors over a span of centuries indeed highlights the dynamic and evolving nature of humanity's relationship with the divine. From this perspective, the Bible can be seen as a record of humanity's progressive understanding of God, shaped by the cultural, historical, and spiritual contexts of its authors. While these authors were undoubtedly inspired by their experiences of the divine, their writings were also influenced by their human limitations and the knowledge available to them at the time.

The process of canonization, in which certain books were selected and others excluded, reflects the efforts of early church leaders to establish a stable and authoritative collection of texts that would serve as a foundation for faith and practice. This process was not undertaken lightly, as it involved deep reflection, debate, and discernment over centuries. The closure of the canon was, in part, a response to the need for unity and consistency within the growing Christian community. By defining a set of texts as authoritative, the church sought to preserve the core teachings of Jesus and the apostles while providing a guide for worship, doctrine, and moral living.

However, the finalization of the canon does not necessarily imply that divine revelation has ceased or that the Bible represents the entirety of God's truth. Many spiritual traditions, including those informed by the teachings we are exploring, suggest that revelation is an ongoing process. God continues to reveal truth to individuals and communities in ways that are appropriate to their time and circumstances. This perspective does not diminish the value of the Bible but rather situates it within a broader, living context of divine communication and spiritual growth.

The Bible, as a sacred text, serves as a vital link in the chain of revelation, offering timeless wisdom and inspiration. Yet, it is also a reflection of the stages of human understanding of God. The idea that revelation is progressive invites us to consider that humanity's comprehension of divine truth evolves as we grow spiritually and intellectually. This does not negate the Bible's significance but encourages us to approach it with both reverence and an openness to the possibility of further insight and understanding."

Q: So, referring to the Bible as the Word of God is not problematic
if this does not preclude humanity's continually progressing understanding of God?

(UBT) "Exactly. Referring to the Bible as the 'Word of God' is not inherently problematic, provided that this designation is understood in a way that allows for the dynamic and evolving nature of spiritual understanding. The term 'Word of God' can be seen as a recognition of the Bible's role as a profound and inspired record of humanity's encounter with the divine. It reflects the spiritual truths and moral guidance that have been revealed through the experiences of its authors and the historical context in which they lived. However, this does not mean that the Bible is the final or exhaustive expression of divine truth.

The concept of progressive revelation is key here. Divine truth is infinite, while human understanding is finite and conditioned by time, culture, and personal experience. The Bible represents a significant milestone in the unfolding of divine revelation, but it is not the entirety of God's communication with humanity. As individuals and societies grow spiritually, intellectually, and morally, their capacity to comprehend and articulate divine truth also expands. This progression does not invalidate the truths contained in the Bible but rather builds upon them, deepening and broadening our understanding of God and the universe.

Jesus himself, as portrayed in the scriptures, emphasized the living and dynamic nature of truth. He taught that the Spirit of Truth would continue to guide humanity into greater understanding, suggesting that revelation is an ongoing process. This perspective invites us to approach the Bible with both reverence and humility, recognizing it as a foundational source of spiritual wisdom while remaining open to new insights and deeper understandings that may emerge through personal experience, spiritual growth, and the unfolding of divine purposes in the world.

In this sense, calling the Bible the 'Word of God' is meaningful and appropriate, as long as it is not used to limit the scope of divine revelation or to suggest that God's communication with humanity has been fully completed. Instead, it can be seen as a vital part of a larger, ongoing dialogue between the Creator and creation - a dialogue that continues to unfold as we seek to align ourselves more fully with divine will and purpose."


"Jesus' teachings about the Spirit of Truth are among the most profound and illuminating aspects of his ministry, offering insight into the ongoing relationship between humanity and divine guidance. In the Gospel of John, during his final discourse with his apostles, Jesus speaks of the Spirit of Truth as a divine presence that would come to guide his followers after his departure. He describes this Spirit as a Comforter, Counselor, or Advocate, depending on the translation, and emphasizes its role in continuing the work he began.

Jesus explains that the Spirit of Truth will dwell within believers, teaching them and reminding them of all he has said. He assures his followers that this Spirit will guide them into all truth, revealing things that they are not yet ready to understand. This promise highlights the progressive nature of spiritual revelation, as the Spirit of Truth works to illuminate divine realities in ways that are appropriate to the evolving capacities of individuals and communities. Jesus also emphasizes that the Spirit will not speak on its own but will communicate what it hears from the Father, ensuring that its guidance is in perfect harmony with the divine will.

The Spirit of Truth is portrayed as a living and active presence, one that transcends the limitations of time and space. It is not confined to a single moment in history or a specific group of people but is available to all who seek to align themselves with God's will. This teaching underscores the idea that divine revelation is not static or confined to the past but is an ongoing process that unfolds as humanity grows in spiritual understanding.

Jesus' promise of the Spirit of Truth is deeply reassuring, as it affirms that we are not left to navigate the complexities of life and faith on our own. Instead, we are offered a divine guide who works within us, helping us to discern truth, make wise decisions, and grow in our relationship with God. This teaching invites us to cultivate a receptive and responsive attitude, remaining open to the guidance of the Spirit as we seek to live lives of love, service, and truth."


Rod