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he three covenants include

Melchizedek and Abraham,

  Jesus Christ and his Apostles, and

The Urantia Book.


The Society For The Father Fusion Of

Jesus is simply Christians who

include the Urantia Book.

This is not an uninformed choice:

so, why use The Urantia Book in our

theology, liturgy and daily life and

not simply stay with the Hebrew

and the Christian Bibles?

 
St Enoch & St Elijah Monastery OF
THE Society FOR THE FATHER FUSION OF JESUS
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orship, prayer and reading aloud

the gospels, the prophets, the psalms,

the apostolic writings, the acts of the apostles, and the synaxarion of the saints — these form a beautiful forest of song and word, meditation and silence, rest and love in the heart of God who is at once historic, ancient and yet present.

This divine forest nestles around the living waters of our fusion with the Father’s heart and will. The gentle breezes of the Holy Spirit stir the Lord’s Spirit of Truth as we partake of the holy sacraments, and the Son of God hears our acclamation of the glories of the heavenly citizenship he has won for us; and delights in our basking in the eternal beatitude — so perfect is his love.

How could we not partake of the Word of God that was prepared for him; and the Word of God that he himself produced on the Earth; and the Word of God that he has prepared for us to walk into for all eternity?

These three Words of God, each a separated covenant between God and humanity, each forged by the Holy Spirit in their own right and with their own footprint, cannot be denied, forgotten or stripped of the honourable works for which they exist and indeed abide by righteous authority.


 
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ut he answered: “it is written, ‘Man shall not live by bread alone,

but by every word that comes from the mouth of God.’”

Matthew 4:4.

But the centurion replied, “Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed.”

Matthew 8:8.

That evening they brought to him many who were oppressed by demons, and he cast out the spirits with a word and healed all who were sick.

Matthew 8:16.

And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.

Matthew 12:32.

“I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. “I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth. I do not ask for these only, but also for those who will believe in me through their word.”

John 17:6, 14, 17, 20.

And he said to them, “What things?” And they said to him, Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people . . .” Luke 24:19.

In the beginning was the Word, and the Word was with God, and the Word was God. And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken. John 1:1, 14; 2:22.

 
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ll religions teach the worship of Deity and some doctrine of human salvation.
The Buddhist religion promises salvation from suffering, unending peace; the Jewish religion promises salvation from difficulties, prosperity predicated on righteousness; the Greek religion promised salvation from disharmony, ugliness, by the realisation of beauty; Christianity promises salvation from sin, sanctity; Mohammedanism provides deliverance from the rigorous moral standards of Judaism and Christianity. The religion of Jesus is salvation from self, deliverance from the evils of creature isolation in time and in eternity.
5:4.5.


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he hebrew covenant of holy spirit-driven faith for salvation from difficulties.

After these things the word of the Lord came to Abram in a vision: “Fear not, Abram, I am your shield; your reward shall be very great.” 

     But Abram said, “O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?”  And Abram said, “Behold, you have given me no offspring, and a member of my household will be my heir.” 

     And behold, the word of the Lord came to him: “This man shall not be your heir; your very own son shall be your heir.”  And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.”  And he believed the Lord, and he counted it to him as righteousness. Genesis 15:1-6.

     “Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart.

     “You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.

     “You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates.” Deuteronomy 6:4-9.


     Who has believed what they heard from us? And to whom has the arm of the LORD been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.

     But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed.

     All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all.  He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.

     By oppression and judgment he was taken away;

and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people?

And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.

     Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for sin, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand.

     Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.

     Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors. Isaiah 53.


     The Spirit of the Lord God is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound;  to proclaim the year of the LORD's favor, and the day of vengeance of our God; to comfort all who mourn; to grant to those who mourn in Zion— to give them a beautiful headdress instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a faint spirit; that they may be called oaks of righteousness, the planting of the LORD, that he may be glorified. Isaiah 61:1-3.


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he Christian covenant of salvation from sin

And the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son; with you I am well pleased.” Luke 3:22.

     And he said to them, “I saw Satan fall like lightning from heaven. Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”

Luke 10:18,20.

     “For the bread of God is he who comes down from heaven and gives life to the world. For I have come down from heaven, not to do my own will but the will of him who sent me. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.“ John 6:33, 38, 51.

     When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.” Luke 18:22.

    “The one who conquers and who keeps my works until the end, to him I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels. He who has an ear, let him hear what the Spirit says to the churches. The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name. The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. The one who conquers will have this heritage, and I will be his God and he will be my son.”

Revelation of John 2:26-27; 3:5-6; 3:12; 3:21; 21:7.

     Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. But many who are first will be last, and the last first.”

Mark 10:29-31.

“Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” Matthew 7:21.

And he said to his disciples, Temptations to sin are sure to come, but woe to the one through whom they come! It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin.

Luke 17:1-2.

The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!” John 1:29.

Afterward Jesus found him in the temple and said to him, “See, you are well! Sin no more, that nothing worse may happen to you.” John 5:14.

And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.” She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.” John 8:7, 11.

PETER

And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.”Acts 2:38.

“Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses.” Acts 13:38-39.

He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.

I Peter 2:24

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, I Peter 3:18.

Above all, keep loving one another earnestly, since love covers a multitude of sins. I Peter 4:8.

For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. II Peter 1:9.

PAUL

Blessed is the man against whom the Lord will not count his sin.

Romans 4:8.

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned. Romans 5:12.

So that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord. Romans 5:21

What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it?

Romans 6:1-2.

We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Romans 6:6-7,10-11.


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he Urantia covenant of enduring heavenly citizenship through fusion with the spirit of the father within.

Jesus said, “Remember that you are commissioned to preach this gospel of the kingdom — the supreme desire to do the Father's will coupled with the supreme joy of the faith realisation of sonship with God — and you must not allow anything to divert your devotion to this one duty.”
178.1.12.

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The Universal Father is the God of all creation, the First Source and Center of all things and beings. First think of God as a creator, then as a controller, and lastly as an infinite upholder. The truth about the Universal Father had begun to dawn upon mankind when the prophet said: “You, God, are alone; there is none beside you. You have created the heaven and the heaven of heavens, with all their hosts; you preserve and control them. By the Sons of God were the universes made. The Creator covers himself with light as with a garment and stretches out the heavens as a curtain.” Only the concept of the Universal Father — one God in the place of many gods — enabled mortal man to comprehend the Father as divine creator and infinite controller.

The myriads of planetary systems were all made to be eventually inhabited by many different types of intelligent creatures, beings who could know God, receive the divine affection, and love him in return. The universe of universes is the work of God and the dwelling place of his diverse creatures. “God created the heavens and formed the earth; he established the universe and created this world not in vain; he formed it to be inhabited.” The enlightened worlds all recognize and worship the Universal Father, the eternal maker and infinite upholder of all creation. The will creatures of universe upon universe have embarked upon the long, long Paradise journey, the fascinating struggle of the eternal adventure of attaining God the Father.

The transcendent goal of the children of time is to find the eternal God, to comprehend the divine nature, to recognize the Universal Father. God-knowing creatures have only one supreme ambition, just one consuming desire, and that is to become, as they are in their spheres, like him as he is in his Paradise perfection of personality and in his universal sphere of righteous supremacy. From the Universal Father who inhabits eternity there has gone forth the supreme mandate, “Be you perfect, even as I am perfect.” In love and mercy the messengers of Paradise have carried this divine exhortation down through the ages and out through the universes, even to such lowly animal-origin creatures as the human races of Urantia.
1:0.1-3.

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     This magnificent and universal injunction to strive for the attainment of the perfection of divinity is the first duty, and should be the highest ambition, of all the struggling creature creation of the God of perfection. This possibility of the attainment of divine perfection is the final and certain destiny of all man’s eternal spiritual progress.

     Urantia mortals can hardly hope to be perfect in the infinite sense, but it is entirely possible for human beings, starting out as they do on this planet, to attain the supernal and divine goal which the infinite God has set for mortal man; and when they do achieve this destiny, they will, in all that pertains to self-realisation and mind attainment, be just as replete in their sphere of divine perfection as God himself is in his sphere of infinity and eternity. Such perfection may not be universal in the material sense, unlimited in intellectual grasp, or final in spiritual experience, but it is final and complete in all finite aspects of divinity of will, perfection of personality motivation, and God-consciousness.

     This is the true meaning of that divine command, “Be you perfect, even as I am perfect,” which ever urges mortal man onward and beckons him inward in that long and fascinating struggle for the attainment of higher and higher levels of spiritual values and true universe meanings. This sublime search for the God of universes is the supreme adventure of the inhabitants of all the worlds of time and space.
1:0.4-6.

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     JESUS enjoyed a sublime and wholehearted faith in God. He experienced the ordinary ups and downs of mortal existence, but he never religiously doubted the certainty of God’s watchcare and guidance. His faith was the outgrowth of the insight born of the activity of the divine presence, his indwelling Adjuster. His faith was neither traditional nor merely intellectual; it was wholly personal and purely spiritual.

     The human Jesus saw God as being holy, just, and great, as well as being true, beautiful, and good. All these attributes of divinity he focused in his mind as the “will of the Father in heaven.” Jesus’ God was at one and the same time “The Holy One of Israel” and “The living and loving Father in heaven.” The concept of God as a Father was not original with Jesus, but he exalted and elevated the idea into a sublime experience by achieving a new revelation of God and by proclaiming that every mortal creature is a child of this Father of love, a son of God.

     Jesus did not cling to faith in God as would a struggling soul at war with the universe and at death grips with a hostile and sinful world; he did not resort to faith merely as a consolation in the midst of difficulties or as a comfort in threatened despair; faith was not just an illusory compensation for the unpleasant realities and the sorrows of living. In the very face of all the natural difficulties and the temporal contradictions of mortal existence, he experienced the tranquillity of supreme and unquestioned trust in God and felt the tremendous thrill of living, by faith, in the very presence of the heavenly Father. And this triumphant faith was a living experience of actual spirit attainment. Jesus’ great contribution to the values of human experience was not that he revealed so many new ideas about the Father in heaven, but rather that he so magnificently and humanly demonstrated a new and higher type of living faith in God. Never on all the worlds of this universe, in the life of any one mortal, did God ever become such a living reality as in the human experience of Jesus of Nazareth.
196:0.1-3.

    Jesus’ devotion to the Father’s will and the service of man was even more than mortal decision and human determination; it was a wholehearted consecration of himself to such an unreserved bestowal of love. No matter how great the fact of the sovereignty of Michael, you must not take the human Jesus away from men. The Master has ascended on high as a man, as well as God; he belongs to men; men belong to him. How unfortunate that religion itself should be so misinterpreted as to take the human Jesus away from struggling mortals! Let not the discussions of the humanity or the divinity of the Christ obscure the saving truth that Jesus of Nazareth was a religious man who, by faith, achieved the knowing and the doing of the will of God; he was the most truly religious man who has ever lived on Urantia.

     The time is ripe to witness the figurative resurrection of the human Jesus from his burial tomb amidst the theological traditions and the religious dogmas of nineteen centuries. Jesus of Nazareth must not be longer sacrificed to even the splendid concept of the glorified Christ. What a transcendent service if, through this revelation, the Son of Man should be recovered from the tomb of traditional theology and be presented as the living Jesus to the church that bears his name, and to all other religions! Surely the Christian fellowship of believers will not hesitate to make such adjustments of faith and of practices of living as will enable it to “follow after” the Master in the demonstration of his real life of religious devotion to the doing of his Father’s will and of consecration to the unselfish service of man. Do professed Christians fear the exposure of a self-sufficient and unconsecrated fellowship of social respectability and selfish economic maladjustment? Does institutional Christianity fear the possible jeopardy, or even the overthrow, of traditional ecclesiastical authority if the Jesus of Galilee is reinstated in the minds and souls of mortal men as the ideal of personal religious living? Indeed, the social readjustments, the economic transformations, the moral rejuvenations, and the religious revisions of Christian civilization would be drastic and revolutionary if the living religion of Jesus should suddenly supplant the theologic religion about Jesus.
196:1.1-2.

     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 meagrely Jesusonian.

     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 realisation 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.
196:2.1-2.
     But the greatest mistake was made in that, while the human Jesus was recognised 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.
196:2.4.
Jesus founded the religion of personal experience in doing the will of God and serving the human brotherhood; Paul founded a religion in which the glorified Jesus became the object of worship and the brotherhood consisted of fellow believers in the divine Christ. In the bestowal of Jesus these two concepts were potential in his divine-human life, and it is indeed a pity that his followers failed to create a unified religion which might have given proper recognition to both the human and the divine natures of the Master as they were inseparably bound up in his earth life and so gloriously set forth in the original gospel of the kingdom.
196:2.6.

     Some men’s lives are too great and noble to descend to the low level of being merely successful. The animal must adapt itself to the environment, but the religious man transcends his environment and in this way escapes the limitations of the present material world through this insight of divine love. This concept of love generates in the soul of man that superanimal effort to find truth, beauty, and goodness; and when he does find them, he is glorified in their embrace; he is consumed with the desire to live them, to do righteousness.

     Be not discouraged; human evolution is still in progress, and the revelation of God to the world, in and through Jesus, shall not fail.

     The great challenge to modern man is to achieve better communication with the divine Monitor that dwells within the human mind. Man’s greatest adventure in the flesh consists in the well-balanced and sane effort to advance the borders of self-consciousness out through the dim realms of embryonic soul-consciousness in a wholehearted effort to reach the borderland of spirit-consciousness — contact with the divine presence. Such an experience constitutes God-consciousness, an experience mightily confirmative of the pre-existent truth of the religious experience of knowing God. Such spirit-consciousness is the equivalent of the knowledge of the actuality of sonship with God. Otherwise, the assurance of sonship is the experience of faith.

     And God-consciousness is equivalent to the integration of the self with the universe, and on its highest levels of spiritual reality. Only the spirit content of any value is imperishable. Even that which is true, beautiful, and good may not perish in human experience. If man does not choose to survive, then does the surviving Adjuster conserve those realities born of love and nurtured in service. And all these things are a part of the Universal Father. The Father is living love, and this life of the Father is in his Sons. And the spirit of the Father is in his Sons’ sons — mortal men. When all is said and done, the Father idea is still the highest human concept of God.
196:3:32-35

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he simple answer is because the Word of God that came to be the Hebrew Bible has promises of salvation that lead into the works of the Son of God and Son of Man that came to be the Word of God in the Christian Bible which leads into the evidence of our heavenly citizenship and its destiny that is portrayed in the Urantia Revelation. All three are Words of God. All three are different Covenants God has made with humanity . . . and each Covenant expands on the Truth in the former Covenant, and delivers better promises. The promises in the Urantia Covenant revolve around the details it provides concerning our heavenly citizenship — where we go, why we go, what we do, what opportunities are provided for us, how God’s good and parental concern for us stretches all the way through the vast heaven of heavens all the way into the very eternity of Paradise. Having the history and the destiny of humanity, rooted in the Father Fusion of Jesus Christ, is an exceptional gift from God and we choose to walk in all three Covenant blessings.

God’s Covenants are all embracing in their era and provisional of exhaustive thought, reasoning and mystic union with God. Obviously the Urantia Revelation is also a thinking person’s Covenant, and its blessings typically extend to those to whom the great work of Ordthodox Christianity speaks, the Philokalia, in point 72:

  1. Do not refuse to learn, even though you may be very intelligent. For what God provides has more value than our own intelligence.


and again in point 126:

  1. Our desire should be directed towards God and towards holiness. Our intelligence should control our incensive power and our desire with wisdom and skill, regulating them, admonishing them, correcting them and ruling them as a king rules over his subjects. Then, even should they rebel against it, our inmost intelligence will direct the passions in a way that accords with God's will, for we shall have set it in charge of them. The brother of the Lord declares: 'He who does not lapse in his inmost intelligence is a perfect man, able also to bridle the whole body' (James 3:2).

St Neilos the Ascetic wrote in point 231:

  1. They should keep their intelligence in a state of profound calm, far from all that irritates it, and should refrain from talking with men of frivolous character. They should embrace solitude, the mother of wisdom.

  2. If these people mix freely with the confusion of the outside world, it is easy for them to be caught again in the snares from which they thought they had escaped. When one is aiming at holiness it is useless to indulge in the very things one has condemned and run away from. But such is the force of habit that they are in danger of losing the stillness which they have acquired with so much effort, and of reverting to their shameful ways, reviving memories of forgotten sins.

These writings and of course a great many more speak of the use of our intelligence in the course of finding our way into indissoluble unity with the Father’s heart — a journey that is profoundly influenced by our intelligent grasp of the context of our journey and indeed the context of the Paradise Father’s inmost heart. It is this context for all that has past and yet will be, that is undeniably the gift to us of the Urantia Covenant.

 
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Like The delicate and fragile Punga Frond, The Father Gradually Unfolds His Plans for our Father fusion and we gradually unfold in his image