4. THE INCARNATION — MAKING TWO ONE

^120:4.1 And so certain unworthy children of Michael, who had accused their Creator-father of selfishly seeking rulership and indulged the insinuation that the Creator Son was arbitrarily and autocratically upheld in power by virtue of the unreasoning loyalty of a deluded universe of subservient creatures, were to be silenced forever and left confounded and disillusioned by the life of self-forgetful service which the Son of God now entered upon as the Son of Man — all the while subject to “the will of the Paradise Father.”

^120:4.2 ¶ But make no mistake; Christ Michael, while truly a dual-origin being, was not a double personality. He was not God in association with man but, rather, God incarnate in man. And he was always just that combined being. The only progressive factor in such a nonunderstandable relationship was the progressive self-conscious realization and recognition (by the human mind) of this fact of being God and man.

^120:4.3 Christ Michael did not progressively become God. God did not, at some vital moment in the earth life of Jesus, become man. Jesus was God and man — always and even forevermore. And this God and this man were, and now are, one, even as the Paradise Trinity of three beings is in reality one Deity.

^120:4.4 Never lose sight of the fact that the supreme spiritual purpose of the Michael bestowal was to enhance the revelation of God.

^120:4.5 ¶ Urantia mortals have varying concepts of the miraculous, but to us who live as citizens of the local universe there are few miracles, and of these by far the most intriguing are the incarnational bestowals of the Paradise Sons. The appearance in and on your world, by apparently natural processes, of a divine Son, we regard as a miracle — the operation of universal laws beyond our understanding. Jesus of Nazareth was a miraculous person.

^120:4.6 In and through all this extraordinary experience, God the Father chose to manifest himself as he always does — in the usual way — in the normal, natural, and dependable way of divine acting.

PAPER № 121

THE TIMES OF MICHAEL’S BESTOWAL

^121:0.1 Acting under the supervision of a commission of 12 members of the United Brotherhood of Urantia Midwayers, conjointly sponsored by the presiding head of our order and the Melchizedek of record, I am the secondary midwayer of onetime attachment to the Apostle Andrew, and I am authorized to place on record the narrative of the life transactions of Jesus of Nazareth as they were observed by my order of earth creatures, and as they were subsequently partially recorded by the human subject of my temporal guardianship. Knowing how his Master so scrupulously avoided leaving written records behind him, Andrew steadfastly refused to multiply copies of his written narrative. A similar attitude on the part of the other apostles of Jesus greatly delayed the writing of the Gospels.

1. THE OCCIDENT OF THE FIRST CENTURY AFTER CHRIST

^121:1.1 Jesus did not come to this world during an age of spiritual decadence; at the time of his birth Urantia was experiencing such a revival of spiritual thinking and religious living as it had not known in all its previous post-Adamic history nor has experienced in any era since. When Michael incarnated on Urantia, the world presented the most favourable condition for the Creator Son’s bestowal that had ever previously prevailed or has since obtained. In the centuries just prior to these times Greek culture and the Greek language had spread over Occident and near Orient, and the Jews, being a Levantine race, in nature part Occidental and part Oriental, were eminently fitted to utilize such cultural and linguistic settings for the effective spread of a new religion to both East and West. These most favourable circumstances were further enhanced by the tolerant political rule of the Mediterranean world by the Romans.

^121:1.2 This entire combination of world influences is well illustrated by the activities of Paul, who, being in religious culture a Hebrew of the Hebrews, proclaimed the gospel of a Jewish Messiah in the Greek tongue, while he himself was a Roman citizen.

^121:1.3 Nothing like the civilization of the times of Jesus has been seen in the Occident before or since those days. European civilization was unified and co-ordinated under an extraordinary threefold influence:

^121:1.4 1. The Roman political and social systems.

^121:1.5 2. The Grecian language and culture — and philosophy to a certain extent.

^121:1.6 3. The rapidly spreading influence of Jewish religious and moral teachings.

^121:1.7 ¶ When Jesus was born, the entire Mediterranean world was a unified empire. Good roads, for the first time in the world’s history, interconnected many major centres. The seas were cleared of pirates, and a great era of trade and travel was rapidly advancing. Europe did not again enjoy another such period of travel and trade until the XIX century after Christ.

^121:1.8 Notwithstanding the internal peace and superficial prosperity of the Graeco-Roman world, a majority of the inhabitants of the empire languished in squalor and poverty. The small upper class was rich; a miserable and impoverished lower class embraced the rank and file of humanity. There was no happy and prosperous middle class in those days; it had just begun to make its appearance in Roman society.

^121:1.9 The first struggles between the expanding Roman and Parthian states had been concluded in the then recent past, leaving Syria in the hands of the Romans. In the times of Jesus, Palestine and Syria were enjoying a period of prosperity, relative peace, and extensive commercial intercourse with the lands to both the East and the West.

2. THE JEWISH PEOPLE

^121:2.1 The Jews were a part of the older Semitic race, which also included the Babylonians, the Phoenicians, and the more recent enemies of Rome, the Carthaginians. During the fore part of the first century after Christ, the Jews were the most influential group of the Semitic peoples, and they happened to occupy a peculiarly strategic geographic position in the world as it was at that time ruled and organized for trade.

^121:2.2 Many of the great highways joining the nations of antiquity passed through Palestine, which thus became the meeting place, or crossroads, of three continents. The travel, trade, and armies of Babylonia, Assyria, Egypt, Syria, Greece, Parthia, and Rome successively swept over Palestine. From time immemorial, many caravan routes from the Orient passed through some part of this region to the few good seaports of the eastern end of the Mediterranean, whence ships carried their cargoes to all the maritime Occident. And more than half of this caravan traffic passed through or near the little town of Nazareth in Galilee.

^121:2.3 Although Palestine was the home of Jewish religious culture and the birthplace of Christianity, the Jews were abroad in the world, dwelling in many nations and trading in every province of the Roman and Parthian states.

^121:2.4 Greece provided a language and a culture, Rome built the roads and unified an empire, but the dispersion of the Jews, with their more than 200 synagogues and well-organized religious communities scattered hither and yon throughout the Roman world, provided the cultural centres in which the new gospel of the kingdom of heaven found initial reception, and from which it subsequently spread to the uttermost parts of the world.