It would appear so. There are just so many statements in the Papers that appear to express the hopes of the revelators that some kind of renewal movement will take the churches back to the original teachings of Jesus. The first line or so of some of these follows:

   There must come a revival of the actual teachings of Jesus… (1866)
   All Urantia is waiting for the proclamation of the ennobling message…(1041)
   The concept of Jesus is still alive…(1865)
   Thus does the so-called Christian church become the cocoon…(1866)
   But paganized and socialized Christianity stands in need…(2082)
   The hour is striking for a rediscovery of the true and original foundations…(2083)
   Christianity has indeed done a great service...but what is now most needed…(2084)
   The living Jesus is the only hope of a possible unification of Christianity…(2085)
   The great hope of Urantia lies in the possibility of a new revelation...which will spiritually     unite...the numerous families…(2086)
   If Christianity could only grasp more…(2086)
   The hope of modern Christianity...to learn anew from Jesus…(2086)
   The time is ripe to witness the figurative resurrection of the human Jesus…(2090)
   Some day a reformation in the Christian church may strike deep enough…(2091)
   What a transcendent service if, through this revelation, the Son of Man should be recovered from the tomb of traditional theology and be presented as the living Jesus to the church that bears his name, and to all other religions! (2090)

   One thing for sure is that we will not achieve anything positive by criticizing Christianity for their errors and extolling the superiority of the Urantia Book teachings. Those that think so need only study the incident of Simon Zelotes' failure with Teherma, the Persian, (1592) to appreciate the superiority of Jesus' positive approach of allowing truth to do its own work rather than criticizing errors as a means of procuring spiritual advancement.

    We can perhaps learn what we must do from a description on pp. 1624/5, of how Jesus handled problems that arose between his apostles and the followers of John the Baptist, led by Abner.

   Points of difference had arisen concerning many issues--such as the nature of formal prayer, baptismal rites, repentance, etc, etc. Both sides tried to get Jesus to either take charge of the debating sessions or else to adjudicate on who was right. Jesus reply to all such attempts was along the lines of:

   "I am concerned only with your personal and purely religious problems. I am the representative of the Father to the individual, not to the group.

   "If you have a personal difficulty in your relations with God, come to me and I will hear you and counsel you in the solution of your problem.

   "But when you enter upon the coordination of divergent human interpretations of religious questions and upon the socialization of religion, you are destined to solve all such problems by your own decisions."

   Many times in the Urantia Papers we are informed that we have a mission to perform, "which shall consist in the life you will live among men."

   The life that we must live among men is one of emulating Jesus, in so far as he was revealing the nature of the Father to mankind.

   Jesus stated that he was the representative of the Father to the individual and concerned only with our personal relationships with the Father. He deliberately excluded all group matters and all matters relating to the socialization of religion.

   Surely then, any mission we may have of emulating Jesus' revelation in our own lives must accord with these same limitations, a concern expressing itself as for the individual, and their personal relationship with the Father.

   Virtually all the problems of Christianity would, in time, be overcome if individual Christians could relearn a truth that was well known among first century Christians--that the mind of each of us is indwelt by both the spirits of the Father and the Spirit of Truth (Jesus) where they may act as our spiritual mentors and our spiritual guides. Every moment of our daily lives should be dominated by our awareness of that relationship, a purely personal one between each of us and Divinity.

   To help Christians relearn this truth may be the only possible means of achieving that for which the revelators hope--the awakening of Christianity from the cocoon in which it now slumbers. But even such a restricted aim will still need to be conducted in a way in which we are "as wise as serpents and harmless as doves."
   There will be a myriad of ways and means to awaken individual Christians to the knowledge