The Gospel Of Jesus...or...The Jesusonian Gospel

urantiangirl wrote:

You cannot accurately interpret the Christian Gospel through the lenses of The Urantia Book or vice versa.

The Urantia Book's portrayal of the Christian Gospel is called the "Social Gospel," and it is product of so-called Liberal Christianity, which did not even exist until the late 1800s and early 1900s. It's core message is— wait for it— "The Fatherhood of God and the Brotherhood of Man." Sound familiar?

It is pure hubris to suggest that billions of ordinary Christians and brilliant theologians have got it wrong, but a novel, 20th Century reinterpretation of the Christian religion got it right.

Despite whatever superficial similarities there might be between the Christian Gospel and the Jesusonian Gospel, they are not so different from each other that it makes no sense to use the one to judge the other.

I am unsure I understand what you mean or who you accuse of hubris? My personal "interpretation" of the Christian Gospel came as a teenager in a Christian church and not by or through "the lenses" of the UB. It is easy to distinguish both the Jesusonian and Paulinian gospels in the KJV.

But nonetheless, most of the "brilliant theologians" you mention certainly do recognize the differences and discrepancies and contradictions between the Jesusonian Gospel presented BY Jesus in the NT and the Gospel ABOUT Jesus presented by Paul - the Paulinian doctrines. Those distinctions and that theological discussion certainly do not originate with the Urantia Book.

Theology is, by definition, the study of religions and often includes comparative analysis. Are theologians also guilty of hubris by the study of religion and their comparisons and that lens of perspective? Hmmmm.....

https://en.wikipedia.org/wiki/Christian_theology

The UB offers much to consider on the differences between the actual message of Jesus and the doctrines about him. Have you read Part IV yet?

The Christian doctrines of Paul related to original sin and atonement and the sacrificial lamb, etc. and the same so called gospel about Jesus presented in the UB is certainly not the Social Gospel of the late 19th century and the UB is very detailed in its historic timeline and source and results of doctrinal theologies.

Are you interested in learning what the UB says about the different gospels?? There is so much to learn and share about the history of Christianity and also the Jesusonian Gospel... which is indeed the family of creation and paternal relationship between God and all beings everywhere!!

On "gospel": https://www.urantia.org/urantia-book/se ... &op=Search

196:2.1 (2091.10) Some day a reformation in the Christian church may strike deep enough to get back to the unadulterated religious teachings of Jesus, the author and finisher of our faith. You may preach a religion about Jesus, but, perforce, you must live the religion of Jesus. In the enthusiasm of Pentecost, Peter unintentionally inaugurated a new religion, the religion of the risen and glorified Christ. The Apostle Paul later on transformed this new gospel into Christianity, a religion embodying his own theologic views and portraying his own personal experience with the Jesus of the Damascus road. The gospel of the kingdom is founded on the personal religious experience of the Jesus of Galilee; Christianity is founded almost exclusively on the personal religious experience of the Apostle Paul. Almost the whole of the New Testament is devoted, not to the portrayal of the significant and inspiring religious life of Jesus, but to a discussion of Paul’s religious experience and to a portrayal of his personal religious convictions. The only notable exceptions to this statement, aside from certain parts of Matthew, Mark, and Luke, are the Book of Hebrews and the Epistle of James. Even Peter, in his writing, only once reverted to the personal religious life of his Master. The New Testament is a superb Christian document, but it is only meagerly Jesusonian.

196:2.2 (2091.11) Jesus’ life in the flesh portrays a transcendent religious growth from the early ideas of primitive awe and human reverence up through years of personal spiritual communion until he finally arrived at that advanced and exalted status of the consciousness of his oneness with the Father. And thus, in one short life, did Jesus traverse that experience of religious spiritual progression which man begins on earth and ordinarily achieves only at the conclusion of his long sojourn in the spirit training schools of the successive levels of the pre-Paradise career. Jesus progressed from a purely human consciousness of the faith certainties of personal religious experience to the sublime spiritual heights of the positive realization of his divine nature and to the consciousness of his close association with the Universal Father in the management of a universe. He progressed from the humble status of mortal dependence which prompted him spontaneously to say to the one who called him Good Teacher, “Why do you call me good? None is good but God,” to that sublime consciousness of achieved divinity which led him to exclaim, “Which one of you convicts me of sin?” And this progressing ascent from the human to the divine was an exclusively mortal achievement. And when he had thus attained divinity, he was still the same human Jesus, the Son of Man as well as the Son of God.

196:2.3 (2092.1) Mark, Matthew, and Luke retain something of the picture of the human Jesus as he engaged in the superb struggle to ascertain the divine will and to do that will. John presents a picture of the triumphant Jesus as he walked on earth in the full consciousness of divinity. The great mistake that has been made by those who have studied the Master’s life is that some have conceived of him as entirely human, while others have thought of him as only divine. Throughout his entire experience he was truly both human and divine, even as he yet is.

196:2.4 (2092.2) But the greatest mistake was made in that, while the human Jesus was recognized as having a religion, the divine Jesus (Christ) almost overnight became a religion. Paul’s Christianity made sure of the adoration of the divine Christ, but it almost wholly lost sight of the struggling and valiant human Jesus of Galilee, who, by the valor of his personal religious faith and the heroism of his indwelling Adjuster, ascended from the lowly levels of humanity to become one with divinity, thus becoming the new and living way whereby all mortals may so ascend from humanity to divinity. Mortals in all stages of spirituality and on all worlds may find in the personal life of Jesus that which will strengthen and inspire them as they progress from the lowest spirit levels up to the highest divine values, from the beginning to the end of all personal religious experience.

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