The Bestowal of Michael on Urantia

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

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

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

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

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

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