P1052:1, 96:0.1
In conceiving of Deity, man first includes all gods, then subordinates all
foreign gods to his tribal deity, and finally excludes all but the one God
of final and supreme value. The Jews synthesized all gods into their more
sublime concept of the Lord God of Israel. The Hindus likewise combined their
multifarious deities into the "one spirituality of the gods" portrayed in
the Rig-Veda, while the Mesopotamians reduced their gods to the more centralized
concept of Bel-Marduk. These ideas of monotheism matured all over the world
not long after the appearance of Machiventa Melchizedek at Salem in Palestine.
But the Melchizedek concept of Deity was unlike that of the evolutionary philosophy
of inclusion, subordination, and exclusion; it was based exclusively on creative
power and very soon influenced the highest deity concepts of Mesopotamia,
India, and Egypt.
P1052:2, 96:0.2
The Salem religion was revered as a tradition by the Kenites and several other
Canaanite tribes. And this was one of the purposes of Melchizedek's incarnation:
That a religion of one God should be so fostered as to prepare the way for
the earth bestowal of a Son of that one God. Michael could hardly come to
Urantia until there existed a people believing in the Universal Father among
whom he could appear.
P1052:3, 96:0.3
The Salem religion persisted among the Kenites in Palestine as their creed,
and this religion as it was later adopted by the Hebrews was influenced, first,
by Egyptian moral teachings; later, by Babylonian theologic thought; and lastly,
by Iranian conceptions of good and evil. Factually the Hebrew religion is
predicated upon the covenant between Abraham and Machiventa Melchizedek, evolutionally
it is the outgrowth of many unique situational circumstances, but culturally
it has borrowed freely from the religion, morality, and philosophy of the
entire Levant. It is through the Hebrew religion that much of the morality
and religious thought of Egypt, Mesopotamia, and Iran was transmitted to the
Occidental peoples.