The Urantia Book

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cursing

6 paragraphs · about 2 minutes

Every paragraph the index cites under cursing, once, in the order of the book. Beside each stand the entries that cite it.

70:11.3The oath orig­i­nated in the days of Dala­ma­tia in an ef­fort to ren­der tes­ti­mony more truth­ful. Such oaths con­sisted in pro­nounc­ing a curse upon one­self. For­merly no in­di­vid­ual would tes­tify against his na­tive group.

87:6.13But man did not stop with ghost co­er­cion; through re­li­gious rit­ual and other prac­tices he was soon at­tempt­ing to com­pel spirit ac­tion. Ex­or­cism was the em­ploy­ment of one spirit to con­trol or ban­ish an­other, and these tac­tics were also uti­lized for fright­en­ing ghosts and spir­its. The dual-spiritism con­cept of good and bad forces of­fered man am­ple op­por­tu­nity to at­tempt to pit one agency against an­other, for, if a pow­er­ful man could van­quish a weaker one, then cer­tainly a strong spirit could dom­i­nate an in­fe­rior ghost. Prim­i­tive curs­ing was a co­er­cive prac­tice de­signed to over­awe mi­nor spir­its. Later this cus­tom ex­panded into the pro­nounc­ing of curses upon en­e­mies.

87:6.14–16 · three paragraphs not cited here ·

87:6.14It was long be­lieved that by re­vert­ing to the us­ages of the more an­cient mores the spir­its and demigods could be forced into de­sir­able ac­tion. Mod­ern man is guilty of the same pro­ce­dure. You ad­dress one an­other in com­mon, ev­ery­day lan­guage, but when you en­gage in prayer, you re­sort to the older style of an­other gen­er­a­tion, the so-called solemn style.

87:6.15This doc­trine also ex­plains many re­li­gious-rit­ual re­ver­sions of a sex na­ture, such as tem­ple pros­ti­tu­tion. These re­ver­sions to prim­i­tive cus­toms were con­sid­ered sure guards against many calami­ties. And with these sim­ple-minded peo­ples all such per­for­mances were en­tirely free from what mod­ern man would term promis­cu­ity.

87:6.16Next came the prac­tice of rit­ual vows, soon to be fol­lowed by re­li­gious pledges and sa­cred oaths. Most of these oaths were ac­com­pa­nied by self-tor­ture and self-mu­ti­la­tion; later on, by fast­ing and prayer. Self-de­nial was sub­se­quently looked upon as be­ing a sure co­er­cive; this was es­pe­cially true in the mat­ter of sex sup­pres­sion. And so prim­i­tive man early de­vel­oped a de­cided aus­ter­ity in his re­li­gious prac­tices, a be­lief in the ef­fi­cacy of self-tor­ture and self-de­nial as rit­u­als ca­pa­ble of co­erc­ing the un­will­ing spir­its to re­act fa­vor­ably to­ward all such suf­fer­ing and de­pri­va­tion.

87:6.17Mod­ern man no longer at­tempts openly to co­erce the spir­its, though he still evinces a dis­po­si­tion to bar­gain with De­ity. And he still swears, knocks on wood, crosses his fin­gers, and fol­lows ex­pec­to­ra­tion with some trite phrase; once it was a mag­i­cal for­mula.

90:5.3Words be­come a part of rit­ual, such as the use of terms like amen and se­lah. The habit of swear­ing, pro­fan­ity, rep­re­sents a pros­ti­tu­tion of for­mer rit­u­al­is­tic rep­e­ti­tion of holy names. The mak­ing of pil­grim­ages to sa­cred shrines is a very an­cient rit­ual. The rit­ual next grew into elab­o­rate cer­e­monies of pu­rifi­ca­tion, cleans­ing, and sanc­ti­fi­ca­tion. The ini­ti­a­tion cer­e­monies of the prim­i­tive tribal se­cret so­ci­eties were in re­al­ity a crude re­li­gious rite. The wor­ship tech­nique of the olden mys­tery cults was just one long per­for­mance of ac­cu­mu­lated re­li­gious rit­ual. Rit­ual fi­nally de­vel­oped into the mod­ern types of so­cial cer­e­mo­ni­als and re­li­gious wor­ship, ser­vices em­brac­ing prayer, song, re­spon­sive read­ing, and other in­di­vid­ual and group spir­i­tual de­vo­tions.

150:3.1210. He ex­posed and de­nounced their be­lief in spells, or­deals, be­witch­ing, curs­ing, signs, man­drakes, knot­ted cords, and all other forms of ig­no­rant and en­slav­ing su­per­sti­tion.

184:2.6About this time the portress of the gate drew Pe­ter to one side and said: “I am sure you are a dis­ci­ple of this Je­sus, not only be­cause one of his fol­low­ers bade me let you in the court­yard, but my sis­ter here has seen you in the tem­ple with this man. Why do you deny this?” When Pe­ter heard the maid ac­cuse him, he de­nied all knowl­edge of Je­sus with much curs­ing and swear­ing, again say­ing, “I am not this man’s fol­lower; I do not even know him; I never heard of him be­fore.”