is found in: Paper 93. Machiventa Melchizedek,

Discussion of Melchizedek is found in:
Paper 93. Machiventa Melchizedek,

Genesis 14:17-24 Abram blessed by Melchizdek,
Psalm 110:4 Sit by my Right Hand,
Hebrews 7 The Priestly Order of Melchizedek, and Jesus
Hebrews 8 Jesus, High Priest of a Better Covenant

"El Señor Universo" nace con el propósito de tender un puente entre lo terrenal y lo divino, utilizando el poder universal de la música. Este álbum busca:
Elevar el género del bachata, infundiéndolo con temas espirituales y cósmicos profundos.
Crear un espacio donde los oyentes puedan experimentar una conexión con lo divino a través del ritmo y la danza.
Fomentar la reflexión sobre nuestra place en el universo y nuestra relación con lo infinito.
Demostrar que la espiritualidad puede encontrarse en formas de expresión contemporáneas y populares.
Unir a personas de diferentes orígenes en una experiencia compartida de música y contemplación.
Desafiar las percepciones sobre el bachata, mostrando su potencial para transmitir mensajes profundos.
Inspirar a otros artistas a explorar temas trascendentales en géneros musicales populares.
La intención es que cada canción sirva como un portal, permitiendo a los oyentes sumergirse en el ritmo mientras se elevan hacia una conciencia más amplia. "El Señor Universo" aspira a ser más que un álbum; busca ser una experiencia transformadora que resuene en el cuerpo, la mente y el alma.

"El Señor Universo" (The Lord of the Universe) is born with the purpose of bridging the earthly and the divine, using the universal power of music. This album seeks to:
Elevate the bachata genre by infusing it with deep spiritual and cosmic themes.
Create a space where listeners can experience a connection with the divine through rhythm and dance.
Encourage reflection on our place in the universe and our relationship with the infinite.
Demonstrate that spirituality can be found in contemporary and popular forms of expression.

Unite people from different backgrounds in a shared experience of music and contemplation.
Challenge perceptions about bachata, showcasing its potential to convey profound messages.
Inspire other artists to explore transcendental themes in popular music genres.
The intention is for each song to serve as a portal, allowing listeners to immerse themselves in the rhythm while elevating themselves towards a broader consciousness. "El Señor Universo" aspires to be more than an album; it seeks to be a transformative experience that resonates in body, mind, and soul.

Albamu hii ya dhana, "Fikra za Milele", ina lengo la kuchunguza na kuelezea kwa undani dhana ya Walinzi wa Fikra kupitia muziki wa Kiafrika. Madhumuni yake ni kuwasilisha mawazo ya kiroho na kifalsafa yaliyomo katika maandishi ya chanzo kwa njia ya burudani na ya kuvutia zaidi.
Nia yetu ni kuunda safari ya kimazingira ya sauti ambayo inaelezea asili ya kiungu ya Walinzi wa Fikra, uhusiano wao na wanadamu, na safari ya kiroho ambayo wanatuongoza. Kupitia muunganiko wa lugha ya Kiswahili, midundo ya Kiafrika, na dhana za kale na za kisasa za kiroho, tunalenga kuunda tajriba ya kipekee ya kusikiliza ambayo inaweza kugusa wasikilizaji kitamaduni na kihisia.
Albamu hii inakusudia kuwafanya wasikilizaji kutafakari juu ya nafasi yao katika ulimwengu mpana, uhusiano wao na Mungu, na uwezekano wa ukuaji wa kiroho. Inaangazia mada kama vile chaguo huru, upendo wa milele, umoja wa kiungu, na safari isiyoisha ya ukuaji wa kiroho.
Kwa jumla, "Fikra za Milele" inakusudia kuwa daraja kati ya falsafa ya kina na muziki wa kupendeza, ikitoa njia ya kupata maarifa ya kiroho kupitia sanaa.

This concept album, "Thoughts of Eternity", aims to explore and elucidate the concept of Thought Adjusters through African music. Its purpose is to present the spiritual and philosophical ideas contained in the source text in a more entertaining and engaging manner.
Our intention is to create an immersive audio journey that explains the divine nature of Thought Adjusters, their relationship with humans, and the spiritual journey they guide us through. By blending Swahili language, African rhythms, and both ancient and modern spiritual concepts, we aim to create a unique listening experience that can resonate with listeners both culturally and emotionally.
The album is designed to make listeners reflect on their place in the broader universe, their relationship with God, and the potential for spiritual growth. It highlights themes such as free will, eternal love, divine unity, and the endless journey of spiritual growth.
Overall, "Thoughts of Eternity" is intended to be a bridge between profound philosophy and enjoyable music, offering a way to access spiritual insights through art.

source: 107

Back in 1921, a missionary couple named David and Svea Flood went with their two-year-old son from Sweden to the heart of Africa—to what was then called the Belgian Congo. They met up with another young Scandinavian couple, the Ericksons, and the four of them sought God for direction. In those days of much tenderness and devotion and sacrifice, they felt led of the Lord to go out from the main mission station and take the gospel to a remote area.

This was a huge step of faith. At the village of N’dolera they were rebuffed by the chief, who would not let them enter his town for fear of alienating the local gods. The two couples opted to go half a mile up the slope and build their own mud huts.

They prayed for a spiritual breakthrough, but there was none. The only contact with the villagers was a young boy, who was allowed to sell them chickens and eggs twice a week. Svea Flood—a tiny woman of only four feet, eight inches tall—decided that if this was the only African she could talk to, she would try to lead the boy to Jesus. And in fact, she succeeded.

But there were no other encouragements. Meanwhile, malaria continued to strike one member of the little band after another. In time the Ericksons decided they had had enough suffering and left to return to the central mission station. David and Svea Flood remained near N’dolera to go on alone.

Then, of all things, Svea found herself pregnant in the middle of the primitive wilderness. When the time came for her to give birth, the village chief softened enough to allow a midwife to help her. A little girl was born, whom they named Aina.

The delivery, however, was exhausting, and Svea Flood was already weak from bouts of malaria. The birth process was a heavy blow to her stamina. She lasted only another seventeen days.

Inside David Flood, something snapped in that moment. He dug a crude grave, buried his twenty-seven-year-old wife, and then took his children back down the mountain to the mission station. Giving his newborn daughter to the Ericksons, he snarled, “I’m going back to Sweden. I’ve lost my wife, and I obviously can’t take care of this baby. God has ruined my life.” With that, he headed for the port, rejecting not only his calling, but God himself.

Within eight months both the Ericksons were stricken with a mysterious malady and died within days of each other. The baby was then turned over to some American missionaries, who adjusted her Swedish name to “Aggie” and eventually brought her back to the United States at age three.

This family loved the little girl and was afraid that if they tried to return to Africa, some legal obstacle might separate her from them. So they decided to stay in their home country and switch from missionary work to pastoral ministry. And that is how Aggie grew up in South Dakota. As a young woman, she attended North Central Bible college in Minneapolis. There she met and married a young man named Dewey Hurst.

Years passed. The Hursts enjoyed a fruitful ministry. Aggie gave birth first to a daughter, then a son. In time her husband became president of a Christian college in the Seattle area, and Aggie was intrigued to find so much Scandinavian heritage there.

One day a Swedish religious magazine appeared in her mailbox. She had no idea who had sent it, and of course she couldn’t read the words. But as she turned the pages, all of a sudden a photo stopped her cold. There in a primitive setting was a grave with a white cross-and on the cross were the words SVEA FLOOD.

Aggie jumped in her car and went straight to a college faculty member who, she knew, could translate the article. “What does this say?” she demanded.

The instructor summarized the story: It was about missionaries who had come to N’dolera long ago...the birth of a white baby...the death of the young mother...the one little African boy who had been led to Christ...and how, after the whites had all left, the boy had grown up and finally persuaded the chief to let him build a school in the village. The article said that gradually he won all his students to Christ...the children led their parents to Christ...even the chief had become a Christian. Today there were six hundred Christian believers in that one village...

All because of the sacrifice of David and Svea Flood.

For the Hursts’ twenty-fifth wedding anniversary, the college presented them with the gift of a vacation to Sweden. There Aggie sought to find her real father. An old man now, David Flood had remarried, fathered four more children, and generally dissipated his life with alcohol. He had recently suffered a stroke. Still bitter, he had one rule in his family: “Never mention the name of God-because God took everything from me.”

After an emotional reunion with her half brothers and half sister, Aggie brought up the subject of seeing her father. The others hesitated. “You can talk to him,” they replied, “even though he’s very ill now. But you need to know that whenever he hears the name of God, he flies into a rage.”

Aggie was not to be deterred. She walked into the squalid apartment, with liquor bottles everywhere, and approached the seventy-three-year-old man lying in a rumpled bed.

“Papa?” she said tentatively.

He turned and began to cry. “Aina,” he said, “I never meant to give you away.”

“It’s all right Papa,” she replied, taking him gently in her arms. “God took care of me.”

The man instantly stiffened. The tears stopped.

“God forgot all of us. Our lives have been like this because of Him.” He turned his face back to the wall.

Aggie stroked his face and then continued, undaunted.

“Papa, I’ve got a little story to tell you, and it’s a true one. You didn’t go to Africa in vain. Mama didn’t die in vain. The little boy you won to the Lord grew up to win that whole village to Jesus Christ. The one seed you planted just kept growing and growing. Today there are six hundred African people serving the Lord because you were faithful to the call of God in your life...

“Papa, Jesus loves you. He has never hated you.”

The old man turned back to look into his daughter’s eyes. His body relaxed. He began to talk. And by the end of the afternoon, he had come back to the God he had resented for so many decades.

Over the next few days, father and daughter enjoyed warm moments together. Aggie and her husband soon had to return to America—and within a few weeks, David Flood had gone into eternity.

A few years later, the Hursts were attending a high-level evangelism conference in London, England, where a report was given from the nation of Zaire (the former Belgian Congo). The superintendent of the national church, representing some 110,000 baptized believers, spoke eloquently of the gospel’s spread in his nation. Aggie could not help going to ask him afterward if he had ever heard of David and Svea Flood.

“Yes, madam,” the man replied in French, his words then being translated into English. “It was Svea Flood who led me to Jesus Christ. I was the boy who brought food to your parents before you were born. In fact, to this day your mother’s grave and her memory are honored by all of us.”

He embraced her in a long, sobbing hug. Then he continued, “You must come to Africa to see, because your mother is the most famous person in our history.”

In time that is exactly what Aggie Hurst and her husband did. They were welcomed by cheering throngs of villagers. She even met the man who had been hired by her father many years before to carry her back down the mountain in a hammock-cradle.

The most dramatic moment, of course, was when the pastor escorted Aggie to see her mother’s white cross for herself. She knelt in the soil to pray and give thanks. Later that day, in the church, the pastor read from John 12:24: “I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds.” He then followed with Psalm 126:5: “Those who sow in tears will reap with songs of joy.”

(An excerpt from Aggie Hurst, Aggie: The Inspiring Story of A Girl Without A Country [Springfield, MO: Gospel Publishing House, 1986].)

ARTICAL SOURCE

A message from the new revelations from Jesus.

"Forget not that I will stop at nothing to restore self-respect to those who have lost it, and who really desire to regain it."

Christianity in the first few centuries of the Christian era was characterized by many divergent beliefs about who or what Jesus actually was. Diverse communities of believers with dynamic and sometimes visionary leadership were evolving throughout the Mediterranean world and beyond. Significant conflicts between these groups shaped what became orthodoxy. Some of the primary beliefs are listed below. Which one(s) most closely reflect the Christology of The Urantia Book?

Early Beliefs About the Nature of Christ

1. Adoptionists: A human Jesus was adopted by God at the time of his baptism and made his son. His human and divine natures existed separately.

2. Apollinarians: Christ had a single divine nature. He did not have a human mind but rather had a human body and emotions with a divine mind.

3. Arians: God the Son and God the Father are not fully equal. If the Son was "begotten" it means that he post-dates the Father and is therefore neither equal nor coeternal with the Father.

4. Basilides: Christ came to liberate the forces of light from the material realm of ignorance and evil. Christ was the mind of God which descended upon Jesus at his baptism.

5. Chalcedonian: Two natures, human and divine, are united in the one person (or personality) of Jesus. (This is the position that became the orthodoxy of the mainstream church after the Council of Chalcedon in 451.)

6. Docetists: Christ had no real human nature. His image was only an illusory shape, a manifestation of a purely divine being. His sufferings on the cross were illusory.

7. Diothelites: Jesus had two natures and two wills.

8. Ebionites: Early Jewish-Christian movement following Jesus as a human being. He had no divine nature.

9. Eutyches: Jesus' human nature was deified and subsumed into the single divine essence of Christ. He was a fusion of human and divine natures but no longer had a specifically human identity.

10. Gnostics: Christ was a divine being come to redeem believers from the evil and contaminated material world. Christ's true identity or nature was always divine and, while on earth, he occupied a supernatural body quite distinct from humanity.

11. Manicheans: The cosmos consists of an absolute and eternal war between forces of light and darkness. Christ was a liberator come to redeem the elements of light trapped in the material world. He was thus a purely supernatural or divine being and any human or material elements must be illusory. (Originating in the third century, this movement became an independent world religion.)

12. Marcion: Jesus Christ was the son of the good God of the New Testament who sent him to earth to save the world from the old spiritual regime of the flawed God of the Old Testament.

13. Miaphysites: The person of Jesus had a divine nature and a human nature, equally present as one single being.

14. Monophysites: Christ was altogether divine and not human, even though he had a human body. He was God incarnate.

15. Monotheletes: Christ had two natures but a single divine will—no human will.

16. Nestorians: Christ had two separate natures sometimes interpreted as two (what we would call) personalities ("prosopic duality")--human and divine, but not in a true union. Mary could thus be called the Mother of Christ, but not the Mother of God.

17. Paul of Samosata: A man, Jesus, became divine at the time of his baptism.

18. Sabellius: Christ had a human body but no real human nature. He was identical to God in his nature. Christ was one with the Father to the extent that it was the Father who suffered on the cross.

19. Valentinus: The divine Christ came to redeem the evil world but had no true human nature; his body was always supernatural rather than truly human.

20. Word/Flesh Christology: The Logos became flesh so the Logos was the principle guiding Christ's flesh or body. Christ lived as a representative of humanity as a whole rather than a fully developed human individual in his own right.

21. Word/Man Christology: The Logos became human in the form of the man Jesus Christ. Christ was not just a generic representative of humanity, but a fully individual human being.