Who do you think God is?

That is a long complicated answer

Haha....it is hard to say! very complicated

Yes,indeed..

Huh,this calls for a loooooong discussion.

But then,I choose,Allah in Islamic teaching

Our Heavenly Father

Alpha and Omega

infinity

love

the unknown

the solution to fear

perfection

all that is not nor could ever be

The Answer

The Riddle

Peace

Home

Taken from the Urantia book (Urantia neing the celestial name for earth)

The Urantia Book


Paper 1

The Universal Father *


(21.1) 1:0.1 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.

(21.2) 1:0.2 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.”

(21.3) 1:0.3 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.

(22.1) 1:0.4 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.

(21.2) 1:0.5 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-realization 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.

(22.3) 1:0.6 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. The Father’s Name

(22.4) 1:1.1 Of all the names by which God the Father is known throughout the universes, those which designate him as the First Source and the Universe Center are most often encountered. The First Father is known by various names in different universes and in different sectors of the same universe. The names which the creature assigns to the Creator are much dependent on the creature’s concept of the Creator. The First Source and Universe Center has never revealed himself by name, only by nature. If we believe that we are the children of this Creator, it is only natural that we should eventually call him Father. But this is the name of our own choosing, and it grows out of the recognition of our personal relationship with the First Source and Center.

(22.5) 1:1.2 The Universal Father never imposes any form of arbitrary recognition, formal worship, or slavish service upon the intelligent will creatures of the universes. The evolutionary inhabitants of the worlds of time and space must of themselves — in their own hearts — recognize, love, and voluntarily worship him. The Creator refuses to coerce or compel the submission of the spiritual free wills of his material creatures. The affectionate dedication of the human will to the doing of the Father’s will is man’s choicest gift to God; in fact, such a consecration of creature will constitutes man’s only possible gift of true value to the Paradise Father. In God, man lives, moves, and has his being; there is nothing which man can give to God except this choosing to abide by the Father’s will, and such decisions, effected by the intelligent will creatures of the universes, constitute the reality of that true worship which is so satisfying to the love-dominated nature of the Creator Father.

(22.6) 1:1.3 When you have once become truly God-conscious, after you really discover the majestic Creator and begin to experience the realization of the indwelling presence of the divine controller, then, in accordance with your enlightenment and in accordance with the manner and method by which the divine Sons reveal God, you will find a name for the Universal Father which will be adequately expressive of your concept of the First Great Source and Center. And so, on different worlds and in various universes, the Creator becomes known by numerous appellations, in spirit of relationship all meaning the same but, in words and symbols, each name standing for the degree, the depth, of his enthronement in the hearts of his creatures of any given realm.

(23.1) 1:1.4 Near the center of the universe of universes, the Universal Father is generally known by names which may be regarded as meaning the First Source. Farther out in the universes of space, the terms employed to designate the Universal Father more often mean the Universal Center. Still farther out in the starry creation, he is known, as on the headquarters world of your local universe, as the First Creative Source and Divine Center. In one near-by constellation God is called the Father of Universes. In another, the Infinite Upholder, and to the east, the Divine Controller. He has also been designated the Father of Lights, the Gift of Life, and the All-powerful One.

(23.2) 1:1.5 On those worlds where a Paradise Son has lived a bestowal life, God is generally known by some name indicative of personal relationship, tender affection, and fatherly devotion. On your constellation headquarters God is referred to as the Universal Father, and on different planets in your local system of inhabited worlds he is variously known as the Father of Fathers, the Paradise Father, the Havona Father, and the Spirit Father. Those who know God through the revelations of the bestowals of the Paradise Sons, eventually yield to the sentimental appeal of the touching relationship of the creature-Creator association and refer to God as “our Father.”

(23.3) 1:1.6 On a planet of sex creatures, in a world where the impulses of parental emotion are inherent in the hearts of its intelligent beings, the term Father becomes a very expressive and appropriate name for the eternal God. He is best known, most universally acknowledged, on your planet, Urantia, by the name God. The name he is given is of little importance; the significant thing is that you should know him and aspire to be like him. Your prophets of old truly called him “the everlasting God” and referred to him as the one who “inhabits eternity.”

2. The Reality of God

(23.4) 1:2.1 God is primal reality in the spirit world; God is the source of truth in the mind spheres; God overshadows all throughout the material realms. To all created intelligences God is a personality, and to the universe of universes he is the First Source and Center of eternal reality. God is neither manlike nor machinelike. The First Father is universal spirit, eternal truth, infinite reality, and father personality.

(23.5) 1:2.2 The eternal God is infinitely more than reality idealized or the universe personalized. God is not simply the supreme desire of man, the mortal quest objectified. Neither is God merely a concept, the power-potential of righteousness. The Universal Father is not a synonym for nature, neither is he natural law personified. God is a transcendent reality, not merely man’s traditional concept of supreme values. God is not a psychological focalization of spiritual meanings, neither is he “the noblest work of man.” God may be any or all of these concepts in the minds of men, but he is more. He is a saving person and a loving Father to all who enjoy spiritual peace on earth, and who crave to experience personality survival in death.

(24.1) 1:2.3 The actuality of the existence of God is demonstrated in human experience by the indwelling of the divine presence, the spirit Monitor sent from Paradise to live in the mortal mind of man and there to assist in evolving the immortal soul of eternal survival. The presence of this divine Adjuster in the human mind is disclosed by three experiential phenomena:

(24.2) 1:2.4 1. The intellectual capacity for knowing God — God-consciousness.
(24.3) 1:2.5 2. The spiritual urge to find God — God-seeking.
(24.4) 1:2.6 3. The personality craving to be like God — the wholehearted desire to do the Father’s will.

(24.5) 1:2.7 The existence of God can never be proved by scientific experiment or by the pure reason of logical deduction. God can be realized only in the realms of human experience; nevertheless, the true concept of the reality of God is reasonable to logic, plausible to philosophy, essential to religion, and indispensable to any hope of personality survival.

(24.6) 1:2.8 Those who know God have experienced the fact of his presence; such God-knowing mortals hold in their personal experience the only positive proof of the existence of the living God which one human being can offer to another. The existence of God is utterly beyond all possibility of demonstration except for the contact between the God-consciousness of the human mind and the God-presence of the Thought Adjuster that indwells the mortal intellect and is bestowed upon man as the free gift of the Universal Father.

(24.7) 1:2.9 In theory you may think of God as the Creator, and he is the personal creator of Paradise and the central universe of perfection, but the universes of time and space are all created and organized by the Paradise corps of the Creator Sons. The Universal Father is not the personal creator of the local universe of Nebadon; the universe in which you live is the creation of his Son Michael. Though the Father does not personally create the evolutionary universes, he does control them in many of their universal relationships and in certain of their manifestations of physical, mindal, and spiritual energies. God the Father is the personal creator of the Paradise universe and, in association with the Eternal Son, the creator of all other personal universe Creators.

(24.8) 1:2.10 As a physical controller in the material universe of universes, the First Source and Center functions in the patterns of the eternal Isle of Paradise, and through this absolute gravity center the eternal God exercises cosmic overcontrol of the physical level equally in the central universe and throughout the universe of universes. As mind, God functions in the Deity of the Infinite Spirit; as spirit, God is manifest in the person of the Eternal Son and in the persons of the divine children of the Eternal Son. This interrelation of the First Source and Center with the co-ordinate Persons and Absolutes of Paradise does not in the least preclude the direct personal action of the Universal Father throughout all creation and on all levels thereof. Through the presence of his fragmentized spirit the Creator Father maintains immediate contact with his creature children and his created universes.

3. God is a Universal Spirit

(25.1) 1:3.1 “God is spirit.” He is a universal spiritual presence. The Universal Father is an infinite spiritual reality; he is “the sovereign, eternal, immortal, invisible, and only true God.” Even though you are “the offspring of God,” you ought not to think that the Father is like yourselves in form and physique because you are said to be created “in his image” — indwelt by Mystery Monitors dispatched from the central abode of his eternal presence. Spirit beings are real, notwithstanding they are invisible to human eyes; even though they have not flesh and blood.

(25.2) 1:3.2 Said the seer of old: “Lo, he goes by me, and I see him not; he passes on also, but I perceive him not.” We may constantly observe the works of God, we may be highly conscious of the material evidences of his majestic conduct, but rarely may we gaze upon the visible manifestation of his divinity, not even to behold the presence of his delegated spirit of human indwelling.

(25.3) 1:3.3 The Universal Father is not invisible because he is hiding himself away from the lowly creatures of materialistic handicaps and limited spiritual endowments. The situation rather is: “You cannot see my face, for no mortal can see me and live.” No material man could behold the spirit God and preserve his mortal existence. The glory and the spiritual brilliance of the divine personality presence is impossible of approach by the lower groups of spirit beings or by any order of material personalities. The spiritual luminosity of the Father’s personal presence is a “light which no mortal man can approach; which no material creature has seen or can see.” But it is not necessary to see God with the eyes of the flesh in order to discern him by the faith-vision of the spiritualized mind.

(25.4) 1:3.4 The spirit nature of the Universal Father is shared fully with his coexistent self, the Eternal Son of Paradise. Both the Father and the Son in like manner share the universal and eternal spirit fully and unreservedly with their conjoint personality co-ordinate, the Infinite Spirit. God’s spirit is, in and of himself, absolute; in the Son it is unqualified, in the Spirit, universal, and in and by all of them, infinite.

(25.5) 1:3.5 God is a universal spirit; God is the universal person. The supreme personal reality of the finite creation is spirit; the ultimate reality of the personal cosmos is absonite spirit. Only the levels of infinity are absolute, and only on such levels is there finality of oneness between matter, mind, and spirit.

(25.6) 1:3.6 In the universes God the Father is, in potential, the overcontroller of matter, mind, and spirit. Only by means of his far-flung personality circuit does God deal directly with the personalities of his vast creation of will creatures, but he is contactable (outside of Paradise) only in the presences of his fragmented entities, the will of God abroad in the universes. This Paradise spirit that indwells the minds of the mortals of time and there fosters the evolution of the immortal soul of the surviving creature is of the nature and divinity of the Universal Father. But the minds of such evolutionary creatures originate in the local universes and must gain divine perfection by achieving those experiential transformations of spiritual attainment which are the inevitable result of a creature’s choosing to do the will of the Father in heaven.

(26.1) 1:3.7 In the inner experience of man, mind is joined to matter. Such material-linked minds cannot survive mortal death. The technique of survival is embraced in those adjustments of the human will and those transformations in the mortal mind whereby such a God-conscious intellect gradually becomes spirit taught and eventually spirit led. This evolution of the human mind from matter association to spirit union results in the transmutation of the potentially spirit phases of the mortal mind into the morontia realities of the immortal soul. Mortal mind subservient to matter is destined to become increasingly material and consequently to suffer eventual personality extinction; mind yielded to spirit is destined to become increasingly spiritual and ultimately to achieve oneness with the surviving and guiding divine spirit and in this way to attain survival and eternity of personality existence.

(26.2) 1:3.8 I come forth from the Eternal, and I have repeatedly returned to the presence of the Universal Father. I know of the actuality and personality of the First Source and Center, the Eternal and Universal Father. I know that, while the great God is absolute, eternal, and infinite, he is also good, divine, and gracious. I know the truth of the great declarations: “God is spirit” and “God is love,” and these two attributes are most completely revealed to the universe in the Eternal Son.

4. The Mystery of God

(26.3) 1:4.1 The infinity of the perfection of God is such that it eternally constitutes him mystery. And the greatest of all the unfathomable mysteries of God is the phenomenon of the divine indwelling of mortal minds. The manner in which the Universal Father sojourns with the creatures of time is the most profound of all universe mysteries; the divine presence in the mind of man is the mystery of mysteries.

(26.4) 1:4.2 The physical bodies of mortals are “the temples of God.” Notwithstanding that the Sovereign Creator Sons come near the creatures of their inhabited worlds and “draw all men to themselves”; though they “stand at the door” of consciousness “and knock” and delight to come in to all who will “open the doors of their hearts”; although there does exist this intimate personal communion between the Creator Sons and their mortal creatures, nevertheless, mortal men have something from God himself which actually dwells within them; their bodies are the temples thereof.

(26.5) 1:4.3 When you are through down here, when your course has been run in temporary form on earth, when your trial trip in the flesh is finished, when the dust that composes the mortal tabernacle “returns to the earth whence it came”; then, it is revealed, the indwelling “Spirit shall return to God who gave it.” There sojourns within each moral being of this planet a fragment of God, a part and parcel of divinity. It is not yet yours by right of possession, but it is designedly intended to be one with you if you survive the mortal existence.

(26.6) 1:4.4 We are constantly confronted with this mystery of God; we are nonplused by the increasing unfolding of the endless panorama of the truth of his infinite goodness, endless mercy, matchless wisdom, and superb character.

(26.7) 1:4.5 The divine mystery consists in the inherent difference which exists between the finite and the infinite, the temporal and the eternal, the time-space creature and the Universal Creator, the material and the spiritual, the imperfection of man and the perfection of Paradise Deity. The God of universal love unfailingly manifests himself to every one of his creatures up to the fullness of that creature’s capacity to spiritually grasp the qualities of divine truth, beauty, and goodness.

(27.1) 1:4.6 To every spirit being and to every mortal creature in every sphere and on every world of the universe of universes, the Universal Father reveals all of his gracious and divine self that can be discerned or comprehended by such spirit beings and by such mortal creatures. God is no respecter of persons, either spiritual or material. The divine presence which any child of the universe enjoys at any given moment is limited only by the capacity of such a creature to receive and to discern the spirit actualities of the supermaterial world.

(27.2) 1:4.7 As a reality in human spiritual experience God is not a mystery. But when an attempt is made to make plain the realities of the spirit world to the physical minds of the material order, mystery appears: mysteries so subtle and so profound that only the faith-grasp of the God-knowing mortal can achieve the philosophic miracle of the recognition of the Infinite by the finite, the discernment of the eternal God by the evolving mortals of the material worlds of time and space.

5. Personality of the Universal Father

(27.3) 1:5.1 Do not permit the magnitude of God, his infinity, either to obscure or eclipse his personality. “He who planned the ear, shall he not hear? He who formed the eye, shall he not see?” The Universal Father is the acme of divine personality; he is the origin and destiny of personality throughout all creation. God is both infinite and personal; he is an infinite personality. The Father is truly a personality, notwithstanding that the infinity of his person places him forever beyond the full comprehension of material and finite beings.

(27.4) 1:5.2 God is much more than a personality as personality is understood by the human mind; he is even far more than any possible concept of a superpersonality. But it is utterly futile to discuss such incomprehensible concepts of divine personality with the minds of material creatures whose maximum concept of the reality of being consists in the idea and ideal of personality. The material creature’s highest possible concept of the Universal Creator is embraced within the spiritual ideals of the exalted idea of divine personality. Therefore, although you may know that God must be much more than the human conception of personality, you equally well know that the Universal Father cannot possibly be anything less than an eternal, infinite, true, good, and beautiful personality.

(27.5) 1:5.3 God is not hiding from any of his creatures. He is unapproachable to so many orders of beings only because he “dwells in a light which no material creature can approach.” The immensity and grandeur of the divine personality is beyond the grasp of the unperfected mind of evolutionary mortals. He “measures the waters in the hollow of his hand, measures a universe with the span of his hand. It is he who sits on the circle of the earth, who stretches out the heavens as a curtain and spreads them out as a universe to dwell in.” “Lift up your eyes on high and behold who has created all these things, who brings out their worlds by number and calls them all by their names”; and so it is true that “the invisible things of God are partially understood by the things which are made.” Today, and as you are, you must discern the invisible Maker through his manifold and diverse creation, as well as through the revelation and ministration of his Sons and their numerous subordinates.

(28.1) 1:5.4 Even though material mortals cannot see the person of God, they should rejoice in the assurance that he is a person; by faith accept the truth which portrays that the Universal Father so loved the world as to provide for the eternal spiritual progression of its lowly inhabitants; that he “delights in his children.” God is lacking in none of those superhuman and divine attributes which constitute a perfect, eternal, loving, and infinite Creator personality.

(28.2) 1:5.5 In the local creations (excepting the personnel of the superuniverses) God has no personal or residential manifestation aside from the Paradise Creator Sons who are the fathers of the inhabited worlds and the sovereigns of the local universes. If the faith of the creature were perfect, he would assuredly know that when he had seen a Creator Son he had seen the Universal Father; in seeking for the Father, he would not ask nor expect to see other than the Son. Mortal man simply cannot see God until he achieves completed spirit transformation and actually attains Paradise.

(28.3) 1:5.6 The natures of the Paradise Creator Sons do not encompass all the unqualified potentials of the universal absoluteness of the infinite nature of the First Great Source and Center, but the Universal Father is in every way divinely present in the Creator Sons. The Father and his Sons are one. These Paradise Sons of the order of Michael are perfect personalities, even the pattern for all local universe personality from that of the Bright and Morning Star down to the lowest human creature of progressing animal evolution.

(28.4) 1:5.7 Without God and except for his great and central person, there would be no personality throughout all the vast universe of universes. God is personality.

(28.5) 1:5.8 Notwithstanding that God is an eternal power, a majestic presence, a transcendent ideal, and a glorious spirit, though he is all these and infinitely more, nonetheless, he is truly and everlastingly a perfect Creator personality, a person who can “know and be known,” who can “love and be loved,” and one who can befriend us; while you can be known, as other humans have been known, as the friend of God. He is a real spirit and a spiritual reality.

(28.6) 1:5.9 As we see the Universal Father revealed throughout his universe; as we discern him indwelling his myriads of creatures; as we behold him in the persons of his Sovereign Sons; as we continue to sense his divine presence here and there, near and afar, let us not doubt nor question his personality primacy. Notwithstanding all these far-flung distributions, he remains a true person and everlastingly maintains personal connection with the countless hosts of his creatures scattered throughout the universe of universes.

(28.7) 1:5.10 The idea of the personality of the Universal Father is an enlarged and truer concept of God which has come to mankind chiefly through revelation. Reason, wisdom, and religious experience all infer and imply the personality of God, but they do not altogether validate it. Even the indwelling Thought Adjuster is prepersonal. The truth and maturity of any religion is directly proportional to its concept of the infinite personality of God and to its grasp of the absolute unity of Deity. The idea of a personal Deity becomes, then, the measure of religious maturity after religion has first formulated the concept of the unity of God.

(29.1) 1:5.11 Primitive religion had many personal gods, and they were fashioned in the image of man. Revelation affirms the validity of the personality concept of God which is merely possible in the scientific postulate of a First Cause and is only provisionally suggested in the philosophic idea of Universal Unity. Only by personality approach can any person begin to comprehend the unity of God. To deny the personality of the First Source and Center leaves one only the choice of two philosophic dilemmas: materialism or pantheism.

(29.2) 1:5.12 In the contemplation of Deity, the concept of personality must be divested of the idea of corporeality. A material body is not indispensable to personality in either man or God. The corporeality error is shown in both extremes of human philosophy. In materialism, since man loses his body at death, he ceases to exist as a personality; in pantheism, since God has no body, he is not, therefore, a person. The superhuman type of progressing personality functions in a union of mind and spirit.

(29.3) 1:5.13 Personality is not simply an attribute of God; it rather stands for the totality of the co-ordinated infinite nature and the unified divine will which is exhibited in eternity and universality of perfect expression. Personality, in the supreme sense, is the revelation of God to the universe of universes.

(29.4) 1:5.14 God, being eternal, universal, absolute, and infinite, does not grow in knowledge nor increase in wisdom. God does not acquire experience, as finite man might conjecture or comprehend, but he does, within the realms of his own eternal personality, enjoy those continuous expansions of self-realization which are in certain ways comparable to, and analogous with, the acquirement of new experience by the finite creatures of the evolutionary worlds.

(29.5) 1:5.15 The absolute perfection of the infinite God would cause him to suffer the awful limitations of unqualified finality of perfectness were it not a fact that the Universal Father directly participates in the personality struggle of every imperfect soul in the wide universe who seeks, by divine aid, to ascend to the spiritually perfect worlds on high. This progressive experience of every spirit being and every mortal creature throughout the universe of universes is a part of the Father’s ever-expanding Deity-consciousness of the never-ending divine circle of ceaseless self-realization.

(29.6) 1:5.16 It is literally true: “In all your afflictions he is afflicted.” “In all your triumphs he triumphs in and with you.” His prepersonal divine spirit is a real part of you. The Isle of Paradise responds to all the physical metamorphoses of the universe of universes; the Eternal Son includes all the spirit impulses of all creation; the Conjoint Actor encompasses all the mind expression of the expanding cosmos. The Universal Father realizes in the fullness of the divine consciousness all the individual experience of the progressive struggles of the expanding minds and the ascending spirits of every entity, being, and personality of the whole evolutionary creation of time and space. And all this is literally true, for “in Him we all live and move and have our being.”

6. Personality in the Universe

(29.7) 1:6.1 Human personality is the time-space image-shadow cast by the divine Creator personality. And no actuality can ever be adequately comprehended by an examination of its shadow. Shadows should be interpreted in terms of the true substance.

(30.1) 1:6.2 God is to science a cause, to philosophy an idea, to religion a person, even the loving heavenly Father. God is to the scientist a primal force, to the philosopher a hypothesis of unity, to the religionist a living spiritual experience. Man’s inadequate concept of the personality of the Universal Father can be improved only by man’s spiritual progress in the universe and will become truly adequate only when the pilgrims of time and space finally attain the divine embrace of the living God on Paradise.

(30.2) 1:6.3 Never lose sight of the antipodal viewpoints of personality as it is conceived by God and man. Man views and comprehends personality, looking from the finite to the infinite; God looks from the infinite to the finite. Man possesses the lowest type of personality; God, the highest, even supreme, ultimate, and absolute. Therefore did the better concepts of the divine personality have patiently to await the appearance of improved ideas of human personality, especially the enhanced revelation of both human and divine personality in the Urantian bestowal life of Michael, the Creator Son.

(30.3) 1:6.4 The prepersonal divine spirit which indwells the mortal mind carries, in its very presence, the valid proof of its actual existence, but the concept of the divine personality can be grasped only by the spiritual insight of genuine personal religious experience. Any person, human or divine, may be known and comprehended quite apart from the external reactions or the material presence of that person.

(30.4) 1:6.5 Some degree of moral affinity and spiritual harmony is essential to friendship between two persons; a loving personality can hardly reveal himself to a loveless person. Even to approach the knowing of a divine personality, all of man’s personality endowments must be wholly consecrated to the effort; halfhearted, partial devotion will be unavailing.

(30.5) 1:6.6 The more completely man understands himself and appreciates the personality values of his fellows, the more he will crave to know the Original Personality, and the more earnestly such a God-knowing human will strive to become like the Original Personality. You can argue over opinions about God, but experience with him and in him exists above and beyond all human controversy and mere intellectual logic. The God-knowing man describes his spiritual experiences, not to convince unbelievers, but for the edification and mutual satisfaction of believers.

(30.6) 1:6.7 To assume that the universe can be known, that it is intelligible, is to assume that the universe is mind made and personality managed. Man’s mind can only perceive the mind phenomena of other minds, be they human or superhuman. If man’s personality can experience the universe, there is a divine mind and an actual personality somewhere concealed in that universe.

(30.7) 1:6.8 God is spirit — spirit personality; man is also a spirit — potential spirit personality. Jesus of Nazareth attained the full realization of this potential of spirit personality in human experience; therefore his life of achieving the Father’s will becomes man’s most real and ideal revelation of the personality of God. Even though the personality of the Universal Father can be grasped only in actual religious experience, in Jesus’ earth life we are inspired by the perfect demonstration of such a realization and revelation of the personality of God in a truly human experience.

7. Spiritual Value of the Personality Concept

(31.1) 1:7.1 When Jesus talked about “the living God,” he referred to a personal Deity — the Father in heaven. The concept of the personality of Deity facilitates fellowship; it favors intelligent worship; it promotes refreshing trustfulness. Interactions can be had between nonpersonal things, but not fellowship. The fellowship relation of father and son, as between God and man, cannot be enjoyed unless both are persons. Only personalities can commune with each other, albeit this personal communion may be greatly facilitated by the presence of just such an impersonal entity as the Thought Adjuster.

(31.2) 1:7.2 Man does not achieve union with God as a drop of water might find unity with the ocean. Man attains divine union by progressive reciprocal spiritual communion, by personality intercourse with the personal God, by increasingly attaining the divine nature through wholehearted and intelligent conformity to the divine will. Such a sublime relationship can exist only between personalities.

(31.3) 1:7.3 The concept of truth might possibly be entertained apart from personality, the concept of beauty may exist without personality, but the concept of divine goodness is understandable only in relation to personality. Only a person can love and be loved. Even beauty and truth would be divorced from survival hope if they were not attributes of a personal God, a loving Father.

(31.4) 1:7.4 We cannot fully understand how God can be primal, changeless, all-powerful, and perfect, and at the same time be surrounded by an ever-changing and apparently law-limited universe, an evolving universe of relative imperfections. But we can know such a truth in our own personal experience since we all maintain identity of personality and unity of will in spite of the constant changing of both ourselves and our environment.

(31.5) 1:7.5 Ultimate universe reality cannot be grasped by mathematics, logic, or philosophy, only by personal experience in progressive conformity to the divine will of a personal God. Neither science, philosophy, nor theology can validate the personality of God. Only the personal experience of the faith sons of the heavenly Father can effect the actual spiritual realization of the personality of God.

(31.6) 1:7.6 The higher concepts of universe personality imply: identity, self-consciousness, self-will, and possibility for self-revelation. And these characteristics further imply fellowship with other and equal personalities, such as exists in the personality associations of the Paradise Deities. And the absolute unity of these associations is so perfect that divinity becomes known by indivisibility, by oneness. “The Lord God is one.” Indivisibility of personality does not interfere with God’s bestowing his spirit to live in the hearts of mortal men. Indivisibility of a human father’s personality does not prevent the reproduction of mortal sons and daughters.

(31.7) 1:7.7 This concept of indivisibility in association with the concept of unity implies transcendence of both time and space by the Ultimacy of Deity; therefore neither space nor time can be absolute or infinite. The First Source and Center is that infinity who unqualifiedly transcends all mind, all matter, and all spirit.

(31.8) 1:7.8 The fact of the Paradise Trinity in no manner violates the truth of the divine unity. The three personalities of Paradise Deity are, in all universe reality reactions and in all creature relations, as one. Neither does the existence of these three eternal persons violate the truth of the indivisibility of Deity. I am fully aware that I have at my command no language adequate to make clear to the mortal mind how these universe problems appear to us. But you should not become discouraged; not all of these things are wholly clear to even the high personalities belonging to my group of Paradise beings. Ever bear in mind that these profound truths pertaining to Deity will increasingly clarify as your minds become progressively spiritualized during the successive epochs of the long mortal ascent to Paradise.


(32.1) 1:7.9 [Presented by a Divine Counselor, a member of a group of celestial personalities assigned by the Ancients of Days on Uversa, the headquarters of the seventh superuniverse, to supervise those portions of this forthcoming revelation which have to do with affairs beyond the borders of the local universe of Nebadon. I am commissioned to sponsor those papers portraying the nature and attributes of God because I represent the highest source of information available for such a purpose on any inhabited world. I have served as a Divine Counselor in all seven of the superuniverses and have long resided at the Paradise center of all things. Many times have I enjoyed the supreme pleasure of a sojourn in the immediate personal presence of the Universal Father. I portray the reality and truth of the Father’s nature and attributes with unchallengeable authority; I know whereof I speak.]

See>The Origins of the Urantia Book in the discussion forum.

No thanks i know all i need to know about the urantia book, the founders, and its readers

Which gospel are you following?




Galations 1:6


New International Version (©1984)
I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel--
New Living Translation (©2007)
I am shocked that you are turning away so soon from God, who called you to himself through the loving mercy of Christ. You are following a different way that pretends to be the Good News

English Standard Version (©2001)
I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel—

New American Standard Bible (©1995)
I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel;

International Standard Version (©2008)
I am astonished that you are so quickly deserting the one who called you by the grace of the Messiah and, instead, are following a different gospel,

GOD'S WORD® Translation (©1995)
I'm surprised that you're so quickly deserting Christ, who called you in his kindness, to follow a different kind of good news.

King James Bible
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:

American King James Version
I marvel that you are so soon removed from him that called you into the grace of Christ to another gospel:

American Standard Version
I marvel that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel;

Bible in Basic English
I am surprised that you are being so quickly turned away from him whose word came to you in the grace of Christ, to good news of a different sort;

Douay-Rheims Bible
I wonder that you are so soon removed from him that called you into the grace of Christ, unto another gospel.

Darby Bible Translation
I wonder that ye thus quickly change, from him that called you in Christ's grace, to a different gospel,

Notice how many versions of the same statement, now apply that to the bible, koran, torah, Jesus true words and meanings have been altered in so much that the words we now read are shadows of his original meanings. I follow that which is true for me.

You may consider the urantia book to be blasphemous and its readers to be rebellious, but so was christ the church that followed and the manuscript that was written well after christ death to be rebellious....who's to say

What do you make of this different Gospel that Paul is talking about?

This is in reference to his letters to various church's at the start of christianity. He was more than likely frustrated at the amount of work that was ahead of him, and was venting when he heard this particular church may have reverted back to their pagan god, or perhaps since the bible did not exist at this time, they may have started working on one of their own (not to far fetched). Paul maybe seeing they were trying to compile a document on christ for the use at worship, grew worried that these young christians might worship his image rather than his words. And what i mean is if these far away people where to worship jesus without meeting him, they would need some sort of scripture to make their ceremony offical, most of these early worshipers of christ came from the ZOROSTER church's. Who well had a ceremony in place, a holy book to read, and a set of religous practices that brought them closer to yahura-mazda. So being a zoraster convert and going into these early christ church's probally seemed bleak, and naturally wanted to revert to a more organized way to worship god.

You stated that perhaps these young Christians needed a holy book to read to bring them closer to their god (yahura-mazda). This philosophical understanding of god would require not only that the reader have a substantial understanding of philosophical concepts but that the readers would also have to be literate! As you know the early church carried on the oral tradition of preaching the gospel from person to person. Why would anyone need specific texts or documents to refer to if they like most of the first century peoples were in fact illiterate??
Anyway did these early Christians need documents or faith to verify who god was? Are the spiritual concepts that are found in the New Testament based in the wisdom what men say or in God’s power? I Corinthians 3:19 & 2:2-5 >For the wisdom of this world is foolishness with God… For I resolved to know nothing while I was with you except Jesus Christ and him crucified. I came to you in weakness and fear, and with much trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power

I understand your point here, But many of these people never spoke to jesus, never witnessed any miracles, never heard any of his lectures/speeches. And i agree most of the population was illiterate. Priesthood was never illiterate, and if you consider when christianity came to the greeks im sure a fair number of their population was in fact literate. But all this is besides the point.

Yes i believe no matter what Jesus wanted early christians wanted a book to make reference to his teachings.

The first bible was compiled in the 4th century, under Constantine 1, the very first Christian emperor, by his council of Carthage. Interestingly, several books of the bible were left out forever after.

I ask you why was the bible compiled in the first place if his message was this (my message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power.)

And according to the Urantia book he was told specifically not to write down any words as stated in the following.

( 2. The Bestowal Limitations
we advise you still further: Leave no writings behind you on the planet. Refrain from all writing upon permanent materials; enjoin your associates to make no images or other likenesses of yourself in the flesh. See that nothing potentially idolatrous is left on the planet at the time of your departure.

and again in its whole,

3. Further Counsel and Advice

(1329.2) 120:3.1 “And now, my brother, in taking leave of you as you prepare to depart for Urantia and after counseling you regarding the general conduct of your bestowal, allow me to present certain advices that have been arrived at in consultation with Gabriel, and which concern minor phases of your mortal life. We further suggest:

(1329.3) 120:3.2 “1. That, in the pursuit of the ideal of your mortal earth life, you also give some attention to the realization and exemplification of some things practical and immediately helpful to your fellow men.

(1329.4) 120:3.3 “2. As concerns family relationships, give precedence to the accepted customs of family life as you find them established in the day and generation of your bestowal. Live your family and community life in accordance with the practices of the people among whom you have elected to appear.

(1329.5) 120:3.4 “3. In your relations to the social order we advise that you confine your efforts largely to spiritual regeneration and intellectual emancipation. Avoid all entanglements with the economic structure and the political commitments of your day. More especially devote yourself to living the ideal religious life on Urantia.

(1329.6) 120:3.5 “4. Under no circumstances and not even in the least detail, should you interfere with the normal and orderly progressive evolution of the Urantia races. But this prohibition must not be interpreted as limiting your efforts to leave behind you on Urantia an enduring and improved system of positive religious ethics. As a dispensational Son you are granted certain privileges pertaining to the advancement of the spiritual and religious status of the world peoples.

(1330.1) 120:3.6 “5. As you may see fit, you are to identify yourself with existing religious and spiritual movements as they may be found on Urantia but in every possible manner seek to avoid the formal establishment of an organized cult, a crystallized religion, or a segregated ethical grouping of mortal beings. Your life and teachings are to become the common heritage of all religions and all peoples.

(1330.2) 120:3.7 “6. To the end that you may not unnecessarily contribute to the creation of subsequent stereotyped systems of Urantia religious beliefs or other types of nonprogressive religious loyalties, we advise you still further: Leave no writings behind you on the planet. Refrain from all writing upon permanent materials; enjoin your associates to make no images or other likenesses of yourself in the flesh. See that nothing potentially idolatrous is left on the planet at the time of your departure.

(1330.3) 120:3.8 “7. While you will live the normal and average social life of the planet, being a normal individual of the male sex, you will probably not enter the marriage relation, which relation would be wholly honorable and consistent with your bestowal; but I must remind you that one of the incarnation mandates of Sonarington forbids the leaving of human offspring behind on any planet by a bestowal Son of Paradise origin.

(1330.4) 120:3.9 “8. In all other details of your oncoming bestowal we would commit you to the leading of the indwelling Adjuster, the teaching of the ever-present divine spirit of human guidance, and the reason-judgment of your expanding human mind of hereditary endowment. Such an association of creature and Creator attributes will enable you to live for us the perfect life of man on the planetary spheres, not necessarily perfect as regarded by any one man in any one generation on any one world (much less on Urantia) but wholly and supremely replete as evaluated on the more highly perfected and perfecting worlds of your far-flung universe.

(1330.5) 120:3.10 “And now, may your Father and my Father, who has ever sustained us in all past performances, guide and sustain you and be with you from the moment you leave us and achieve the surrender of your consciousness of personality, throughout your gradual return to recognition of your divine identity incarnate in human form, and then on through the whole of your bestowal experience on Urantia until your deliverance from the flesh and your ascension to our Father’s right hand of sovereignty. When I shall again see you on Salvington, we shall welcome your return to us as the supreme and unconditional sovereign of this universe of your own making, serving, and completed understanding.

(1330.6) 120:3.11 “In your stead I now reign. I assume jurisdiction of all Nebadon as acting sovereign during the interim of your seventh and mortal bestowal on Urantia. And to you, Gabriel, I commit the safekeeping of the Son of Man about-to-be until he shall presently and in power and glory be returned to me as the Son of Man and the Son of God. And, Gabriel, I am your sovereign until Michael thus returns.”

~ ~ ~ ~ ~ *

(1330.7) 120:3.12 Then, immediately, in the presence of all Salvington assembled, Michael removed himself from our midst, and we saw him no more in his accustomed place until his return as the supreme and personal ruler of the universe, subsequent to the completion of his bestowal career on Urantia.

You said the following:
Yes I believe no matter what Jesus wanted early Christians wanted a book to make reference to his teachings.
It is generally agreed by most conservative scholars that the apostles were set apart and endowed with special gifts including having the Spirit’s inspiration to preach and teach. Eventually the teachings of the apostles were brought together through manuscript transmission into the documents we have today. It is believed by many commentators that in 1 Corinthians 13 when the word of god is complete then that, which is in part, will pass away. That being the preaching and the teaching of the apostles. 1 Corinthians 13:9-10 (King James Version) 9For we know in part, and we prophesy in part. 10But when that which is perfect is come, then that which is in part shall be done away.
Now we have a complete revelation in the documents of both the old and new testaments to look to for instruction in righteousness. 2 Timothy 3:16:
”All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness”
As to why the early Christians wanted a book for reference I believe the reason eventually became necessary and obvious. More on this below.
You said:
I ask you why was the bible compiled in the first place if his message was this (my message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power.)
It was eventually compiled by those who would came after when scholarship brought about by the early church fathers began to expose what the bible implies about the deeper meanings of the ontology of God.
Questions arose that would eventually bring about the various traditions that we have today. Questions like> what does the bible say about god’s transcendence? > Is God relational or beyond human comprehension?
Heretical teachings began to abound almost immediately after the death of Christ fulfilling his prophecy that after his death many would come in his name leading people away from the truth of the gospel message teaching doctrines of devils.
One such heresy, called Gnosticism, came along and taught that God is non -relational and therefore unapproachable. This understanding was drawn from Plato and Aristotle’s ideas of the nature of God.
Between 50 thru 500 A.D. various forms of Gnostics continued to plague the church. Thus Gnostics formed their own version of the New Testament message predicating that God could not have been incarnated without doing injustice to his transcendence. The Gnostics believed among other things that the Son of God could not be divine because god cannot change in any way or form. Christianity holds that the incarnation reveals that god changed and became a human being. This is anathema to Gnostic theology.
As time passed various forms of Gnosticism began to abound formulating in its message a binding together of various religious personages of history including Greek, Eastern, and western philosophers which men with itching ears found to be congenial to their spirits leading many into error.
Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils. 1 Timothy 4:1 … But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 peter 2:1… For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 2 Timothy 4:3
Gnostics wrote, the book of Thomas, which was interpolated with a different message of the kingdom of God, which is not in agreement with those canonized New Testament documents that most conservative scholars hold to as being genuine. When compared to these documents, this so call Book of Thomas is obviously a forgery!
In understanding the history of heresy one must understand the nature of the kingdom of darkness. It is ingenious in its ability to draw men away but appealing to their sense of rational.
Devious and treacherous teachers are continuing to lead many down the path of destruction by devising half-truths that appeal to the rational of fair play.
For example, by appealing to the truth that we all intuitively believe about the nature of God. That being, that God is love and in him is no darkness at all. It is not God’s nature that he would ever send anyone to hell would he? How can an all-loving God do this to his creatures? Rather one should believe that there are many roads in life and we are all on our journeys, which will lead us all to his kingdom. This is the modern heresy of Universalism. This however is in direct contradiction to what Jesus himself said when he stated, Strive to enter into the gate for wide is the way and broad is the path that leads to destruction and many there be that will go therein, but straight is the way and narrow the path that leads to life and few there be that go therein.
We do not always wrestle against flesh and blood but against principalities and powers of darkness whose aim it is to corrupt the pure message of the New Testament. This is the status quo in every generation from the beginning of the church until his kingdom comes. Time and time again heresy raises its hoary head above the simple message that Christ himself taught that if he be lifted up he shall draw all men unto himself. However, when we examine history we find that the kingdom of Satan raises itself up above the cross and its message of salvation creating many antichrist doctrines.
Just as was the case in the first century so today cults abound that will not accept that truth of the incarnation and hell opens its mouth wide for all who conspire to willfully transgress the will of God. But, God is not willing that any should perish but that all should come to repentance! God was in Christ reconciling the world to himself. That being that there is no other name given among men, which must save us, that name, is Jesus Christ.
Many theologians feel that the written word would in fact not be necessary if it were not needed to combat heresy. If there were no demonic strongholds that needed to be brought down then the written word would stand unabated without perversion. But that is not the kind of world we live in. We live in a world that brings about every wind of doctrine with one purpose in mind, stealing away the eternal souls of men and women into perdition. But we must be on guard > Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: …That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;> 1 Peter 4:8 & Ephesians 4:14
That purpose is demonic in nature and at odds with the Word of God that is to say Christ and his message.
Now, How does you doctrine hold up to these statements that were written by those original witnesses of Christ. Those apostles who beheld the only begotten Son of 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. John 1:14-18
If they found it necessary to write these words of warning then how will God hold us responsible if we do not heed their warnings to walk in the truth of sound doctrine? God, who will render . . . to those who . . . do not obey the truth . . . indignation and wrath (Rom. 2:5-8)…
That the truth of the Gospel might continue with you (Gal. 2:5)

Are we in agreement with the original message or are we outside the accepted cannon of truth as found in the writings of the early church?
I believe that this is the crux of the matter with which people disagree. Are these New Testament documents genuine and if so what is our responsibility to what has been handed down to us. As I read these documents I have to concede that these early witnesses to the truth were compelled to obey the gospel > 1 Corinthians 9:16 yet when I preach the gospel, I cannot boast ...For necessity is laid upon me. Woe to me if I do not preach the gospel! ... Nay, woe was upon him if he obeyed not. In this, then, he had no right to boast. ...Let me know what you think.

WOW!

Yes i would say im in agreement with this ORIGINAL MESSAGE, how it's interpreted is a different matter. I understand your pointing out that im a heretic, unworthy of God's kingdom unless i repent. What must i repent? I am a follower of christ,his actions and words; I am not a follower of any religion that believes they can interpret GOD'S WORD. I do not believe that Christ was God, so that argument for me gets thrown out the window.

Concerning the Apostles you said, they were endowed with the Spirit's inspiration, hard to say. Jesus choose them so there must have been something that set them apart in Jesus's mind, and from just being around Jesus and hearing his words firsthand and witnessing many of his maricles was enough to allow them to continue on after the master's death.

You continue on about heresy and the like. Why? Do you not believe that all are welcome into the kingdom of God?
If im not welcome and people that feel and think as i do are not welcome, than who is? Christians, who follow the bible precisely. And no one else. Pfff

Sir i believe your heart is in the right place, but your indoctrination will not allow you to see, God loves everyone.We are all children of God. To believe other than this is well just placing limitations on yourself.

I challenge you to read the Urantia book, not the whole thing but just Jesus's life. If you feel that your faith cannot be challenged how will reading this in any way bar you from entering the kingdom of God? I strongly doubt it will.

As far as Satan goes, i do believe in the Lucifer rebellion, as should you because its in the bible, BUT I DO NOT BELIEVE THAT THIS FALLEN ANGEL IN ANY WAY CAN LEAD MEN INTO HELL, NOR CAN LUCIFER LEAD YOU TO RISE ABOVE CHRIST TEACHING'S OR CAN HE LEAD OTHER'S TO UNRIGHTEOUSNESS.

From the urantia book:

REMARKS TO THE STOIC ON TRUE VALUES

“It was with Angamon, the leader of the Stoics, that Jesus had an all-night talk early during his sojourn in Rome. This man subsequently became a great friend of Paul and proved to be one of the strong supporters of the Christian church at Rome. In substance, and restated in modern phraseology, Jesus taught Angamon:

“The standard of true values must be looked for in the spiritual world and on divine levels of eternal reality. To an ascending mortal all lower and material standards must be recognized as transient, partial, and inferior. The scientist, as such, is limited to the discovery of the relatedness of material facts. Technically, he has no right to assert that he is either materialist or idealist, for in so doing he has assumed to forsake the attitude of a true scientist since any and all such assertions of attitude are the very essence of philosophy.

“Unless the moral insight and the spiritual attainment of mankind are proportionately augmented, the unlimited advancement of a purely materialistic culture may eventually become a menace to civilization. A purely materialistic science harbors within itself the potential seed of the destruction of all scientific striving, for this very attitude presages the ultimate collapse of a civilization which has abandoned its sense of moral values and has repudiated its spiritual goal of attainment.

“The materialistic scientist and the extreme idealist are destined always to be at loggerheads. This is not true of those scientists and idealists who are in possession of a common standard of high moral values and spiritual test levels. In every age scientists and religionists must recognize that they are on trial before the bar of human need. They must eschew all warfare between themselves while they strive valiantly to justify their continued survival by enhanced devotion to the service of human progress. If the so-called science or religion of any age is false, then must it either purify its activities or pass away before the emergence of a material science or spiritual religion of a truer and more worthy order.” (1456.7) 132:1.1

WWW.URANTIA.ORG you can read the book for free

You seem to have a problem in your response, WOW! Yes I would say im in agreement with this ORIGINAL MESSAGE, how it's interpreted is a different matter. And, I am not a follower of any religion that believes they can interpret GOD'S WORD

How is it that anyone can agree on scripture if there is put in place a roadblock or a stipulation that no one can interpret the New Testament without at the same time corrupting the original message?????

Allow me a few paragraphs of your time to try to solve this dilemma. Lets take an example from the New Testament.
The Gospel of John 1:1
In my academic years I completed two years of the ancient Greek language in which the New Testament was written. So for the most part I have somewhat of an edge on many who have never studied the language. I am only saying this to let you know that I have some firsthand understanding at translating these texts.
But for your information you can read these ancient manuscripts for yourself online in the “The Emphatic Diaglott“ in 1864. I interlinear translation with the original Greek text and a word-for-word English translation in the left column, and a full English translation in the right column.
Now I will transliterate in English. From Greek to English the first verse of John states in Greek fashion the following in English:
En ache ein ho logos = In the beginning was the word
Kai theos logos ein pros to Theos = and the word was with God
Pros Theos ein to logos = and the word was God.
Now it appears to state that the word (logos) and God are one in the same. How would you interpret this?
To be sure biblical interpretation does have rules of hermeneutics that guides us in our attempts to draw out of a text what the author is intending for us to know. Hermeneutic principals come into play to ensure we follow the theme of the text at hand. The theme of a particular book follows a principal that says what is initially stated in the beginning of the letter (it’s first chapter) must correspond to the theme of the entire letter, which must correspond the entirety of the book. In a nutshell if for example the first verse of John states that God became a human being then it must be thematic throughout the book. This theme can be found throughout the entirety of the New Testament books. I will note just a few references for you to peruse. John 8:58; John 6: 51-57; 1 Timothy 3:16; Hebrews 1:8; 1 John 5:20
In John 1:14 it is stated that, “the word became flesh and made his dwelling among us.” How do you interpret this? The first verse says that the logos was God and verse 14th says that the logos became flesh! I am not doing anything to the text but translating it word for word and yet you claim I somehow have a corrupt rendering of the original language. This accusation is unwarranted. You do not seem to understand that translation is nothing more than what would take place on an everyday basis in our own world when people are called in to interpret the views of say a Russian diplomat who does not speak our English language. It’s that simple!
You said, I do not believe that Christ was God.
I take it you are in disagreement with the New Testament which emphatically declares throughout that Christ is in fact divine.

A supernatural abdication of Human responsibility from an age when it was a convenient to do so.
There have always been gods in many guises to suit the situation.
But it is now time we took responsibility for ourselves and our plant.

Simply, GOD is a SUPREME SPIRIT BEING. He is CREATOR of the universe and SOURCE OF ALL LIFE. The ETERNAL FATHER with INFINITE WISDOM.

Eternal Father - The Almighty God
Jesus Christ - The Mighty God, The Word (Logos), Image of the Invisible God the Father
Holy Spirit - Power of God (water, dove, fire, oil - as symbol)

I think about God in the same way that Jesus thought about Him. That God is Spirit. (John 4:24) Since spirits are without form, God is Incorporeal, for there is no form in incorporeality. We saw no manner of similitude in the day that the Lord spoke to us in Horeb. Therefore, we must not corrupt ourselves by making for us a graven image, the similitude of any figure, the likeness of male or female. (Deut. 4:15-18)

Not really. Unless you have read Hegel in his book The Philosophy of the Spirit, when he said that God is not to be comprehended but felt. Do you have any problem describing your feelings?

GOD IS WHAT HE IS. See how easy and not complicated it is to say what God is?

Eternal Father - The Almighty God, yes. But then you decided
to complicate the issue with other things that God is not. Not because I have anything against Jesus, nor against the forces of nature; because I don't. But because of Deut. 4:15-18. That's Torah, the Word of God Himself saying that in Horeb, where the Lord spoke to us, we did not see any manner of similitude of any figure or form in the likeness of male of female that we should corrupt ourselves by making a graven image of God.