1. Introduction
2. The Machiventa Incarnation
3. Melchizedek’s Teachings
4. The Selection of Abraham
5. The Covenant with Abraham
6. Melchizedek Missionaries
7. Departure of Melchizedek
8. Present Status of Melchizedek
9. Teachings of Melchizedek in the Orient
10. Teachings in the Levant
11. Teachings in the Occident

1. Proposition. Three times a corps of Melchizedeks has functioned on Urantia.

“The Melchizedek order of universe sonship has been exceedingly active on Urantia. A corps of twelve served in conjunction with the Life Carriers. A later corps of twelve became receivers for your world shortly after the Caligastia secession and continued in authority until the time of Adam and Eve. These twelve Melchizedeks returned to Urantia upon the default of Adam and Eve, and they continued thereafter as planetary receivers on down to the day when Jesus of Nazareth, as the Son of Man, became the titular Planetary Prince of Urantia.” (UB 93:0.2)

2. Proposition. Less than a thousand years ago, Machiventa Melchizedek was governor general of Urantia.

“Less than a thousand years ago this same Machiventa Melchizedek, the onetime sage of Salem, was invisibly present on Urantia for a period of one hundred years, acting as resident governor general of the planet; and if the present system of directing planetary affairs should continue, he will be due to return in the same capacity in a little over one thousand years.” (UB 93:10.10)

1. Proposition. The Melchizedek receivers appealed to the universe authorities for help, but none was forthcoming.

“The twelve Melchizedek receivers knew of Michael’s impending bestowal on their planet, but they did not know how soon it would occur; therefore they convened in solemn council and petitioned the Most Highs of Edentia that some provision be made for maintaining the light of truth on Urantia. This plea was dismissed with the mandate that ‘the conduct of affairs on 606 of Satania is fully in the hands of the Melchizedek custodians.’ The receivers then appeale4 to the Father Melchizedek for help but only received word that they should continue to uphold truth in the manner of their own election ‘until the arrival of a bestowal Son,’ who ‘would rescue the planetary titles from forfeiture and uncertainty.’” (UB 93:1.2)

2. Proposition. Failing to get help, Machiventa Melchizedek volunteered to bestow himself as an incarnated emergency Son.

“And it was in consequence of having been thrown so completely on their own resources that Machiventa Melchizedek, one of the twelve planetaryreceivers, volunteered to do that which had been done only six times in all the history of Nebadons to personalize on earth as a temporary man of the realm, to bestow himself as an emergency Son of world ministry. Permission was granted for this adventure by the Salvington authorities, and the actual incarnation of Machiventa Melchizedek was consummated near what was to become the city of Salem, in Palestine. The entire transaction of the materialization of this Melchizedek Son was completed by the planetary receivers with the co-operation of the Life Carriers, certain of the Master Physical Controllers, and other celestial personalities resident on Urantia.” (UB 93:1.3)

3. Proposition. 1,973 years before the birth of Jesus, Machiventa appeared at the tent of Amdon, saying: “I am Melchizedek, priest of El Elyon, the Most High...”

“It was 1,973 years before the birth of Jesus that Machiventa was bestowed upon the human races of Urantia. His coming was unspectacular; his materialization was not witnessed by human eyes. He was first observed by mortal man on that eventful day when he entered the tent of Amdon, a Chaldean herder of Sumerian extraction. And the proclamation of his mission was embodied in the simple statement which he made to this shepherd, ‘I am Melchizedek, priest of El Elyon, the Most High, the one and only God.’” (UB 93:2.1)

4. Proposition. Machiventa spoke several languages, and wore a breastplate of three concentric circles.

“In personal appearance, Melchizedek resembled the then blended Nodite and Sumerian peoples, being almost six feet in height and possessing a commanding presence. He spoke Chaldean and a half dozen other languages. He dressed much as did the Canaanite priests except that on his breast he wore an emblem of three concentric circles, the Satania symbol of the Paradise Trinity. In the course of his ministry this insignia of three concentric circles became regarded as so sacred by his followers that they never dared to use it, and it was soon forgotten with the passing of a few generations.” (UB 93:2.5)

5. Proposition. Machiventa had a special body. He never married.

“Though Machiventa lived after the manner of the men of the realm, he never married, nor could he have left offspring on earth. His physical body, while resembling that of the human male, was in reality on the order of those especially constructed bodies used by the one hundred materialized members of Prince Caligastia’s staff except that it did not carry the life plasm of any human race. Nor was there available on Urantia the tree of life. Had Machiventa remained for any long period on earth, his physical mechanism would have gradually deteriorated; as it was, he terminated his bestowal mission in ninety-four years long before his material body had begun to disintegrate.” (UB 93:2.6)

6. Proposition. Machiventa received a Thought Adjuster — the one who subsequently indwelt Jesus.

“This incarnated Melchizedek received a Thought Adjuster, who indwelt his superhuman personality as the monitor of time and the mentor of the flesh, thus gaining that experience and practical introduction to Urantian problems and to the technique of indwelling an incarnated Son which enabled this spirit of the Father to function so valiantly in the human mind of the later Son of God, Michael, when he appeared on earth in the likeness of mortal flesh. And this is the only Thought Adjuster who ever functioned in two minds on Urantia, but both minds were divine as well as human.” (UB 93:2.7)

1. Proposition. The three symbolic circles representing the Trinity were little understood by Machiventa’s associates.

“The symbol of the three concentric circles, which Melchizedek adopted as the insignia of his bestowal, a majority of the people interpreted as standing for the three kingdoms of men, angels, and God. And they were allowed to continue in that belief; very few of his followers ever knew that these three circles were emblematic of the infinity, eternity, and universality of the Paradise Trinity of divine maintenance and direction; even Abraham rather regarded this symbol as standing for the three Most Highs of Edentia, as he had been instructed that the three Most Highs functioned as one. To the extent that Melchizedek taught the Trinity concept symbolized in his insignia, he usually associated it with the three Vorondadek rulers of the constellation of Norlatiadek.” (UB 93:3.3)

2. Proposition. Machiventa taught that God accepted man on terms of personal faith.

“And thus did Melchizedek prepare the way and set the monotheistic stage of world tendency for the bestowal of an actual Paradise Son of the one God, whom he so vividly portrayed as the Father of all, and whom he represented to Abraham as a God who would accept man on the simple terms of personal faith. And Michael, when he appeared on earth, confirmed all that Melchizedek had taught concerning the Paradise Father.” (UB 93:3.8)

3. Proposition. Every member of the Salem cult subscribed to three simple beliefs.

“The ceremonies of the Salem worship were very simple. Every person who signed or marked the clay-tablet rolls of the Melchizedek church committed to memory, and subscribed to the following belief:“

“1. I believe in El Elyon, the Most High God, the only Universal Father and Creator of all things.
“2. I accept the Melchizedek covenant with the Most High, which bestows the favor of God on my faith, not on sacrifices and burnt offerings.“
“3. I promise to obey the seven commandments of Melchizedek and to ten the good news of this covenant with the Most High to all men.” (UB 93:4.1)

4. Proposition. Melchizedek’s seven commandments were similar to the law of Dalamatia.

“The seven commandments promulgated by Melchizedek were patterned along the lines of the ancient Dalamatian supreme law and very much resembled the seven commands taught in the first and second Edens. These commands of the Salem religion were:“

“1. You shall not serve any God but the Most High Creator of heaven and earth.
“2. You shall not doubt that faith is the only requirement for eternal salvation.
“3. You shall not bear false witness.
“4. You shall not kill.
“5. You shall not steal.
“6. You shall not commit adultery.
“7. You shall not show disrespect for your parents and elders.” (UB 93:4.6)

5. Proposition. Machiventa tried to substitute the sacrament of bread and wine for the sacrifices of flesh and blood. But Abraham reverted to sacrifices after his military victory.

“While no sacrifices were permitted within the colony, Melchizedek well knew how difficult it is to suddenly uproot long-established customs and accordingly had wisely offered these people the substitute of a sacrament of bread and wine for the older sacrifice of flesh and blood. It is of record, ‘Melchizedek, king of Salem, brought forth bread and wine.’ But even this cautious innovation was not altogether successful; the various tribes all maintained auxiliary centers on the outskirts of Salem where they offered sacrifices and burnt offerings. Even Abraham resorted to this barbarous practice after his victory over Chedorlaomer; he simply did not feel quite at ease until he had offered a conventional sacrifice. And Melchizedek never did succeed in fully eradicating this proclivity to sacrifice from the religious practices of his followers, even of Abraham.” (UB 93:4.14)

1. Proposition. It may be wrong to speak of the “chosen people,” but Abraham was a chosen individual.

“Although it may be an error to speak of ‘chosen people,’ it is not a mistake to refer to Abraham as a chosen individual, Melchizedek did lay upon Abraham the responsibility of keeping alive the truth of one God as distinguished from the prevailing belief in plural deities.” (UB 93:5.1)

2. Proposition. It was because of the superior stock of Abraham’s family that Machiventa appeared at Salerno

“For some time the Melchizedek receivers had been observing the ancestors of Abraham, and they confidently expected offspring in a certain generation who would be characterized by intelligence, initiative, sagacity, and sincerity. The children of Terah, the father of Abraham, in every way met these expectations. It was this possibility of contact with these versatile children of Terah that had considerable to do with the appearance of Machiventa at Salem, rather than in Egypt, China, India, or among the northern tribes.” (UB 93:5.3)

3. Proposition. Abraham, along with his nephew, Lot, responded to the invitation-to visit Salem.

“A few weeks after the death of Abraham’s father, Terah, Melchizedek sent one of his students, Jaram the Hittite, to extend this invitation to both Abraham and Nahor: ‘Come to Salem, where you shall hear our teachings of the truth of the eternal Creator, and in the enlightened offspring of you two brothers shall all the world be blessed.’ Now Nahor had not wholly accepted the Melchizedek gospel; he remained behind and built up a strong city-state which bore his name; but Lot, Abraham’s nephew, decided to go with his uncle to Salem.” (UB 93:5.5)

4. Proposition. Abraham, going to Egypt for food, found a relative on the throne, and led two military expeditions for him.

“Not long after they had established themselves near Salem, Abraham, and Lot journeyed to the valley of the Nile to obtain food supplies as there was then a drought in Palestine. During his brief sojourn in Egypt Abraham found a distant relative on the Egyptian throne, and he served as the commander of two very successful military expeditions for this king. During the latter part of his sojourn on the Nile he and his wife, Sarah, lived at court, and when leaving Egypt, he was given a share of the spoils of his military campaigns.” (UB 93:5.7)

5. Proposition. It required courage for Abraham to leave Egyptian honors and return to Melchizedek.

“It required great determination for Abraham to forego the honors of the Egyptian court and return to the more spiritual work sponsored by Machiventa. But Melchizedek was revered even in Egypt, and when the full story was laid before Pharaoh, he strongly urged Abraham to return to the execution of his vows to the cause of Salem.” (UB 93:5.8)

6. Proposition. Abraham had kingly ambitions, so Lot left him — turning to business.

“Abraham had kingly ambitions, and on the way back from Egypt he laid before Lot his plan to subdue all Canaan and bring its people under the rule of Salem. Lot was more bent on business; so, after a later disagreement, he went to Sodom to engage in trade and animal husbandry. Lot liked neither a military nor a herder’s life.” (UB 93:5.9)

1. Proposition. Abraham believed that God had given him victory over his enemies, so he paid a tithe of his spoils.

“When Melchizedek heard of Abraham’s declaration of war, he went forth to dissuade him but only caught up with his former disciple as he returned victorious from the battle. Abraham insisted that the God of Salem had given him victory over his enemies and persisted in giving a tenth of his spoils to the Salem treasury. The other ninety per cent he removed to his capital at Hebron.” (UB 93:5.13)

2. Proposition. Abraham became head of the Hebron confederation of eleven tribes.

“After this battle of Siddim, Abraham became leader of a second confederation of eleven tribes and not only paid tithes to Melchizedek but saw to it that all others in that vicinity did the same. His diplomatic dealings with the king of Sodom, together with the fear in which he was so generally held, resulted in the king of Sodom and others Joining the Hebron military confederation; Abraham was really well on the way to establishing a powerful state in Palestine.” (UB 93:5.14)

3. Proposition. Melchizedek made a formal covenant with Abraham — who believed “and it was counted to him for righeousness.”

“And Melchizedek made a formal covenant with Abraham at Salem. Said he to Abraham: ‘Look now up to the heavens and number the stars if you are able; so numerous shall your seed be.’ And Abraham believed Melchizedek, ‘and it was counted to him for rightousness.’ And then Melchizedek told Abraham the story of the future occupation of Canaan by his offspring after their sojourn in Egypt.” (UB 93:6.3)

4. Proposition. The covenant of Abraham provides that God does everything — man only agrees to believe. Faith alone gains God’s favor.

“The covenant of Melchizedek with Abraham represents the great Urantian agreement between divinity and humanity whereby God agrees to do everything; man only agrees to believe God’s promises and follow his instructions. Heretofore it had been believed that salvation could be secured only by works — sacrifices and offerings; now, Melchizedek again brought to Urantia the good news that salvation, favor with God, is to be had by faith. But this gospel of simple faith in God was too advanced; the Semitic tribesmen subsequently preferred to go back to the older sacrifices and atonement for sin by the shedding of blood.” (UB 93:6.4)

5. Proposition. In the Bible, this agreement between Melchizedek and Abraham is represented as a covenant between Abraham and God.

“What the Old Testament records describe as conversations between Abraham and God were in reality conferences between Abraham and Melchizedek. Later scribes regarded the term Melchizedek as synonymous with God. The record of so many contacts of Abraham and Sarah with ‘the angel of the Lord’ refers to their numerous visits with Melchizedek.” (UB 93:9.7)

6. Proposition. Abraham becomes civil and military leader of the Salem colony, and he brought about a host of improvements.

“Upon the consummation of the solemn covenant, the reconciliation between Abraham and Melchizedek was complete. Abraham again assumed the civil and military leadership of the Salem colony, which at its height carried over one hundred thousand regular tithe payers on the rolls of the Melchizedek brotherhood. Abraham greatly improved the Salem temple and provided new tents for the entire school. He not only extended the tithing system but also instituted many improved methods of conducting the business of the school, besides contributing greatly to the better handling of the department of missionary propaganda. He also did much to effect improvement of the herds and the reorganization of the Salem dairying projects. Abraham was a shrewd and efficient business man, a wealthy man for his day; he was not overly pious, but he was thoroughly sincere, and he did believe in Machiventa Melchizedek.” (UB 93:6.8)

7. Proposition. In an effort to exalt the Jewish ego, the Old Testament editors removed all of the references to Melchizedek except his meeting Abraham on the battlefield.

“The national ego of the Jews was tremendously depressed by the Babylonian captivity. In their reaction against national inferiority they swung to the other extreme of national and racial egotism, in which they distorted and perverted their traditions with the view of exalting themselves above all races as the chosen people of God; and hence they carefully edited all their records for the purpose of raising Abraham and their other national leaders high up above all other persons, not excepting Melchizedek himself. The Hebrew scribes therefore destroyed every record of these momentous times which they could find, preserving only the narrative of the meeting of Abraham and Melchizedek after the battle of Siddim, which they deemed reflected great honor upon Abraham.” (UB 93:9.9)

1. Proposition. The Melchizedek gospel of salvation by faith was carried over the entire hemisphere by devoted missionaries — mostly trained natives.

“The early teachers of the Salem religion penetrated to the remotest tribes of Africa and Eurasia, ever preaching Machiventa’s gospel of man’s faith and trust in the one universal God as the only price of obtaining divine favor. Melchizedek’s covenant with Abraham was the pattern for all the early propaganda that went out from Salem and other centers. Urantia has never had more enthusiastic and aggressive missionaries of any religion than these noble men and women who carried the teachings of Melchizedek over the entire Eastern Hemisphere. These missionaries were recruited from many peoples and races, and they largely spread their teachings through the medium of native converts. They established training centers in different parts of the world where they taught the natives the Salem religion and then commissioned these pupils to function as teachers among their own people.” (UB 94:0.1)

1. Proposition. For many reasons Melchizedek decided to end his mission. He retired one night, but in the morning he had gone.

“It was shortly after the destruction of Sodom and Gomorrah that Machiventa decided to end his emergency bestowal on Urantia. Melchizedek’s decision to terminate his sojourn in the flesh was influenced by numerous conditions, chief of which was the growing tendency of the surrounding tribes, and even of his immediate associates, to regard him as a demigod, to look upon him as a supernatural being, which indeed he was; but they were beginning to reverence him unduly and with a highly superstitious fear. In addition to these reasons, Melchizedek wanted to leave the scene of his earthly activities a sufficient length of time before Abraham’s death to insure that the truth of the one and only God would become strongly established in the minds of his followers. Accordingly Machiventa retired one night to his tent at Salem, having said good night to his human companions, and when they went to call him in the morning, he was not there, for his fellows had taken him.” (UB 93:8.1)

2. Proposition. On the third day after his disappearance he appeared among his fellows and resumed his interrupted career as a planetary receiver.

“During the years of Machiventa’s incarnation the Urantia Melchizedek receivers functioned as eleven. When Machiventa considered that his mission as an emergency Son was finished, he signalized this fact to his eleven associates, and they immediately made ready the technique whereby he was to be released from the flesh and safely restored to his original Melchizedek status. And on the third day after his disappearance from Salem he appeared among his eleven fellows of the Urantia assignment and resumed his interrupted career as one of the planetary receivers of 606 of Satania.” (UB 93:10.1)

1. Proposition. Machiventa became one of the four and twenty directors on Jerusem and recently was elevated to Vicegerent Planetary Prince of Urantia.

“Machiventa continued as a planetary receiver up to the times of the triumph of Michael on Urantia. Subsequently, he was attached to the Urantia service on Jerusem as one of the four and twenty directors, only just recently having been elevated to the position of personal ambassador on Jerusem of the Creator Son, bearing the title Vicegerent Planetary Prince of Urantia. It is our belief that, as long as Urantia remains an inhabited planet, Machiventa Melchizedek will not be fully returned to the duties of his order of sonship but will remain, speaking in the terms of time, forever a planetary minister representing Christ Michael.” (UB 93:10.5)

2. Proposition. As Vicegerent Planetary Prince, Machiventa may again appear on earth as the actual ruler of the planet.

“As his was an emergency bestowal on Urantia, it does not appear from the records what Machiventa’s future may be. It may develop that the Melchizedek corps of Nebadon have sustained the permanent loss of one of their number. Recent rulings handed down from the Most Highs of Edentia, and later confirmed by the Ancient of Days of Uversa, strongly suggest that this bestowal Melchizedek is destined to take the place of the fallen Planetary Prince, Caligastia. If our conjectures in this respect are correct, it is altogether possible that Machiventa Melchizedek may again appear in person on Urantia and in some modified manner resume the role of the dethroned Planetary Prince, or else appear on earth to function as vicegerent Planetary Prince representing Christ Michael, who now actually holds the title of Planetary Prince of Urantia. While it is far from clear to us as to what Machiventa’s destiny may be, nevertheless, events which have so recently taken place strongly suggest that the foregoing conjectures are probably not far from the truth.” (UB 93:10.6)

3. Proposition. It is possible that at some future time we may have Machiventa and numerous other Sons on Urantia at the same time.

“And all these speculations associated with the certainty of future appearances of both Magisterial and Trinity Teacher Sons, in conjunction with the explicit promise of the Creator Son to return sometime, make Urantia a planet of future uncertainty and render it one of the most interesting and intriguing spheres in all the universe of Mebadon. It is altogether possible that, in some future age when Urantia is approaching the era of light and life, after the affairs of the Lucifer rebellion and the Caligastia secession have been finally adjudicated, we may witness the presence on Urantia, simultaneously, of Machiventa, Adam, Eve, and Christ Michael, as well as either a Magisterial Son or even Trinity Teacher Sons.” (UB 93:10.8)

1. Proposition. Machiventa’s teachers spread out all over southwestern Asia, Egypt, Iran, and Arabia.

“As India gave rise to many of the religions and philosophies of eastern Asia, so the Levant was the homeland of the faiths of the Occidental world. The Salem missionaries spread out all over southwestern Asia, through Palestine, Mesopotamia, Egypt, Iran, and Arabia, everywhere proclaiming the good news of the gospel of Machiventa Melchizedek. In some of these lands their teachings bore fruit; in others they met with varying success. Sometimes their failures were due to lack of wisdom, sometimes to circumstances beyond their control.” (UB 95:0.1)

1. Proposition. Moses received much of the Melchizedek teaching through the Katro family.

“The members of the family of Katro, with whom Melchizedek lived for more than thirty years, knew many of these higher truths and long perpetuated them in their family, even to the days of their illustrious descendant Moses, who thus had a compelling tradition of the days of Melchizedek handed down to him on this, his father’s side, as well as through other sources on his mother’s side.” (UB 93:3.5)

2. Proposition. Soon Melchizedek was regarded as a myth, but Joseph and others maintained their faith.

“It was hard for the next generation to comprehend the story of Melchizedek; within five hundred years many regarded the whole narrative as a myth. Isaac held fairly well to the teachings of his father and nourished the gospel of the Salem colony, but it was harder for Jacob to grasp the significance of these traditions. Joseph was a firm believer in Melchizedek and was, largely because of this, regarded by his brothers as a dreamer. Joseph’s honor in Egypt was chiefly due to the memory of his great-grandfather Abraham. Joseph was offered military command of the Egyptian armies, but being such a firm believer in the traditions of Melchizedek and the later teachings of Abraham and Isaac, he elected to serve as a civil administrator, believing that he could thus better labor for the advancement of the kingdom of heaven.” (UB 93:9.5)

3. Proposition. The Salem religion was revered by the Kenites and other Canaanite tribes.

“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.” (UB 96:0.2)

1. Proposition. The Salem teachers largely failed among the Greeks because of lack of organization.

“The Salem missionaries might have built up a great religious structure among the Greeks had it not been for their strict interpretation of their oath of ordination, a pledge imposed by Machiventa which forbade the organization of exclusive congregations for worship, and which exacted the promise of each teacher never to function as a priest, never to receive fees for religious service, only food, clothing, and shelter.” (UB 98:1.1)

2. Proposition. The Salem teachings lasted the longest among the Roman Cynics.

“For a long time in Europe the Salem missionaries carried on their activities, becoming gradually absorbed into many of the cults and ritual groups which periodically arose. Among those who maintained the Salem teachings in the purest form must be mentioned the Cynics. These preachers of faith and trust in God were still functioning in Roman Europe in the first century after Christ, being later incorporated into the newly forming Christian religion.” (UB 98:0.2)

3. Proposition. The rituals of the mystery religions prevailed over the teachings of the Cynics.

“The last stand of the dwindling band of Salem believers was made by an earnest group of preachers, the Cynics, who exhorted the Romans to abandon their wild and senseless religious rituals and return to a form of worship embodying Melchizedek’s gospel as it had been modified and contaminated through contact with the philosophy of the Greeks. But the people at large rejected the Cynics; they preferred to plunge into the rituals of the mysteries, which not only offered hopes of personal salvation but also gratified the desire for diversion, excitement, and entertainment.” (UB 98:3.9)

4. Proposition. Much Salem doctrine was spread to Europe by Jewish mercenary soldiers.

“Much of the Salem doctrine was spread in Europe by the Jewish mercenary soldiers who fought in so many of the Occidental military struggles. In ancient times the Jews were famed as much for military valor as for theologic peculiarities.

“The basic doctrines of Greek philosophy, Jewish theology, and Christian ethics were fundamentally repercussions of the earlier Melchiszedek teachings.” (UB 98:0.3)