유란시아 책
IV 부. 예수의 생애와 교훈
127:0.1 (1395.1)
AS JESUS entered upon his adolescent years, he found himself the head and sole support of a large family. Within a few years after his father’s death all their property was gone. As time passed, he became increasingly conscious of his pre-existence; at the same time he began more fully to realize that he was present on earth and in the flesh for the express purpose of revealing his Paradise Father to the children of men.
127:0.2 (1395.2)
No adolescent youth who has lived or ever will live on this world or any other world has had or ever will have more weighty problems to resolve or more intricate difficulties to untangle. No youth of Urantia will ever be called upon to pass through more testing conflicts or more trying situations than Jesus himself endured during those strenuous years from fifteen to twenty.
127:0.3 (1395.3)
Having thus tasted the actual experience of living these adolescent years on a world beset by evil and distraught by sin, the Son of Man became possessed of full knowledge about the life experience of the youth of all the realms of Nebadon, and thus forever he became the understanding refuge for the distressed and perplexed adolescents of all ages and on all worlds throughout the local universe.
127:0.4 (1395.4)
Slowly, but certainly and by actual experience, this divine Son is earning the right to become sovereign of his universe, the unquestioned and supreme ruler of all created intelligences on all local universe worlds, the understanding refuge of the beings of all ages and of all degrees of personal endowment and experience.
127:1.2 (1395.6)
This year he attained his full physical growth. He was a virile and comely youth. He became increasingly sober and serious, but he was kind and sympathetic. His eye was kind but searching; his smile was always engaging and reassuring. His voice was musical but authoritative; his greeting cordial but unaffected. Always, even in the most commonplace of contacts, there seemed to be in evidence the touch of a twofold nature, the human and the divine. Ever he displayed this combination of the sympathizing friend and the authoritative teacher. And these personality traits began early to become manifest, even in these adolescent years.
127:1.3 (1395.7)
This physically strong and robust youth also acquired the full growth of his human intellect, not the full experience of human thinking but the fullness of capacity for such intellectual development. He possessed a healthy and well-proportioned body, a keen and analytical mind, a kind and sympathetic disposition, a somewhat fluctuating but aggressive temperament, all of which were becoming organized into a strong, striking, and attractive personality.
127:1.4 (1396.1)
As time went on, it became more difficult for his mother and his brothers and sisters to understand him; they stumbled over his sayings and misinterpreted his doings. They were all unfitted to comprehend their eldest brother’s life because their mother had given them to understand that he was destined to become the deliverer of the Jewish people. After they had received from Mary such intimations as family secrets, imagine their confusion when Jesus would make frank denials of all such ideas and intentions.
127:1.5 (1396.2)
This year Simon started to school, and they were compelled to sell another house. James now took charge of the teaching of his three sisters, two of whom were old enough to begin serious study. As soon as Ruth grew up, she was taken in hand by Miriam and Martha. Ordinarily the girls of Jewish families received little education, but Jesus maintained (and his mother agreed) that girls should go to school the same as boys, and since the synagogue school would not receive them, there was nothing to do but conduct a home school especially for them.
이 해 말쯤에, 그는 가족을 양육해서 그들이 결혼하는 것을 보게 된 후에, 진리의 선생으로서, 그리고 하늘 아버지를 세상에 나타내는 계시자로서, 활동을 공개적으로 시작하기로 거의 마음을 굳혔다. 그들이 고대하는 유대인의 메시야가 되지 않을 것임을 알았고, 그래서 이 문제를 어머니와 상의하는 것은 아무 소용없다고 결론지었으며;이제까지 과거에 그가 했던 모든 말이 어머니에게 거의 아무런 영향도 주지 못했으므로, 그리고 아버지도 어떤 말로든지 어머니의 마음을 바꿀 수 없었던 것이 생각났으므로, 어머니 자신이 원하는대로 생각하도록 내버려두기로 결정했다. 이 해부터, 어머니에게 또는 다른 누구에게든지, 이런 문제에 관해서 이야기하는 횟수가 점점 줄어들었다. 그의 사명이 너무 특수했으므로, 그 실행에 관해서 그에게 충고할 수 있는 사람은 이 세상에 아무도 없었다.
127:1.7 (1396.4)
By the end of this year he had just about made up his mind that he would, after rearing his family and seeing them married, enter publicly upon his work as a teacher of truth and as a revealer of the heavenly Father to the world. He knew he was not to become the expected Jewish Messiah, and he concluded that it was next to useless to discuss these matters with his mother; he decided to allow her to entertain whatever ideas she might choose since all he had said in the past had made little or no impression upon her and he recalled that his father had never been able to say anything that would change her mind. From this year on he talked less and less with his mother, or anyone else, about these problems. His was such a peculiar mission that no one living on earth could give him advice concerning its prosecution.
127:1.8 (1396.5)
He was a real though youthful father to the family; he spent every possible hour with the youngsters, and they truly loved him. His mother grieved to see him work so hard; she sorrowed that he was day by day toiling at the carpenter’s bench earning a living for the family instead of being, as they had so fondly planned, at Jerusalem studying with the rabbis. While there was much about her son that Mary could not understand, she did love him, and she most thoroughly appreciated the willing manner in which he shouldered the responsibility of the home.
127:2.1 (1396.6)
At about this time there was considerable agitation, especially at Jerusalem and in Judea, in favor of rebellion against the payment of taxes to Rome. There was coming into existence a strong nationalist party, presently to be called the Zealots. The Zealots, unlike the Pharisees, were not willing to await the coming of the Messiah. They proposed to bring things to a head through political revolt.
127:2.2 (1396.7)
A group of organizers from Jerusalem arrived in Galilee and were making good headway until they reached Nazareth. When they came to see Jesus, he listened carefully to them and asked many questions but refused to join the party. He declined fully to disclose his reasons for not enlisting, and his refusal had the effect of keeping out many of his youthful fellows in Nazareth.
127:2.3 (1397.1)
Mary did her best to induce him to enlist, but she could not budge him. She went so far as to intimate that his refusal to espouse the nationalist cause at her behest was insubordination, a violation of his pledge made upon their return from Jerusalem that he would be subject to his parents; but in answer to this insinuation he only laid a kindly hand on her shoulder and, looking into her face, said: “My mother, how could you?” And Mary withdrew her statement.
그러나 불화가 나사렛에서 다시 싹트기 시작했다. 이 문제에 대한 예수의 태도가, 그 도시의 유대인 젊은이들 사이에 분열을 일으켰다. 절반가량의 젊은이는 민족주의자 조직에 가담했고, 나머지 절반은, 좀 더 온건한 애국자 집단을 만들기 시작했으며, 예수가 그 지도자가 돼주기를 바랬다. 가족 부양의 책임을 이유로 거론하면서 예수가 이런 명예로운 직위를 사양하자, 모두 그 책임은 수긍했지만 몹시 놀랐다. 그러나, 이방인에게 돈을 빌려주는 유대인 갑부 이삭이, 예수가 하던 일을 그만두고 나사렛에서 이 애국자들의 지도자가 된다면 그의 가족을 자기가 부양하겠다고 나서자, 이 상황은 더욱 복잡해졌다.
127:2.5 (1397.3)
But trouble began to brew in Nazareth. Jesus’ attitude in these matters had resulted in creating a division among the Jewish youths of the city. About half had joined the nationalist organization, and the other half began the formation of an opposing group of more moderate patriots, expecting Jesus to assume the leadership. They were amazed when he refused the honor offered him, pleading as an excuse his heavy family responsibilities, which they all allowed. But the situation was still further complicated when, presently, a wealthy Jew, Isaac, a moneylender to the gentiles, came forward agreeing to support Jesus’ family if he would lay down his tools and assume leadership of these Nazareth patriots.
127:2.6 (1397.4)
Jesus, then scarcely seventeen years of age, was confronted with one of the most delicate and difficult situations of his early life. Patriotic issues, especially when complicated by tax-gathering foreign oppressors, are always difficult for spiritual leaders to relate themselves to, and it was doubly so in this case since the Jewish religion was involved in all this agitation against Rome.
예수의 입장은 더욱 어렵게 됐는데, 어머니와 외삼촌 그리고 동생 야고보까지, 모두가 그에게 민족주의자 운동에 참여하라고 종용했기 때문이다. 대부분의 나사렛 유대인이 등록했고, 이 운동에 가입하지 않은 젊은이들도 예수가 마음을 바꾸기만 하면 모두 등록하려고 했다. 나사렛에서 예수의 유일한 지혜로운 상담자였던, 전에 그를 가르쳤던 카잔이, 나사렛 시민 위원회가 미리 짜놓은 대중적 간청에 대답하라고 요구하러 왔을 때, 어떻게 대답할 것인지를 그에게 조언해줬다. 어린 시절을 통틀어서, 널리 알려진 방책에 예수가 의식적으로 도움을 청한 것은 이번이 처음이었다. 그때까지는 사태를 명확히 하기 위하여 항상 솔직하게 진실을 말하기에 의존해왔지만, 이번에는 모든 진실을 밝힐 수 없었다. 자신이 인간 이상{以上}의 어떤 존재임을 공표할 수 없었으며;더 성숙된 성년기에 도달할 때까지 기다리고 있는 사명에 대한 자신의 관념을 알릴 수 없었다. 이런 제한이 있었음에도, 그의 종교적 신의와 국가적 충성심은 직접 도전받고 있었다. 그의 가족은 혼란에 빠졌고, 젊은 친구들은 패가 갈렸고, 성읍의 모든 유대인 대표자에게는 소란이 일어났다. 그리고 이 모든 일에 대해 그가 비난받았음을 생각해보라! 그리고 이런 종류의 소동은커녕, 어떤 종류의 문제든지 일으킬 의도가 전혀 없는 순결한 사람이었다.
127:2.7 (1397.5)
Jesus’ position was made more difficult because his mother and uncle, and even his younger brother James, all urged him to join the nationalist cause. All the better Jews of Nazareth had enlisted, and those young men who had not joined the movement would all enlist the moment Jesus changed his mind. He had but one wise counselor in all Nazareth, his old teacher, the chazan, who counseled him about his reply to the citizens’ committee of Nazareth when they came to ask for his answer to the public appeal which had been made. In all Jesus’ young life this was the very first time he had consciously resorted to public strategy. Theretofore, always had he depended upon a frank statement of truth to clarify the situation, but now he could not declare the full truth. He could not intimate that he was more than a man; he could not disclose his idea of the mission which awaited his attainment of a riper manhood. Despite these limitations his religious fealty and national loyalty were directly challenged. His family was in a turmoil, his youthful friends in division, and the entire Jewish contingent of the town in a hubbub. And to think that he was to blame for it all! And how innocent he had been of all intention to make trouble of any kind, much less a disturbance of this sort.
무슨 조치든지 취해야했다. 자기 입장을 밝혀야했고, 전부는 아니라도 대다수의 사람에게 만족스러울 정도로, 용감하게 그리고 외교적으로 이 일을 처리했다. 그는 처음부터 변명했던 그 이유를 고수했는데, 자신의 첫째 의무는 가족을 부양하는 것이요, 과부인 어머니와 여덟 동생들은 돈으로 살 수 있는 것--곧 물질적인 생활필수품-- 이상{以上}으로 보호자의 보살핌과 인도를 받을 권리가 있고, 비참한 사고로 인해 자신이 떠맡게 된 그런 책무를 양심상 저버릴 수 없다고 주장했다. 그는 자기를 기꺼이 해방시켜주려는 어머니와 큰 동생의 마음에 감사를 표명했지만, 돌아가신 아버지에 대한 의리를 저버릴 수 없기 때문에, 가족을 물질적으로 부양할 수 있도록 아무리 많은 돈이 들어온다 하더라도 가족을 떠날 수는 없다고 반복하면서, “돈이 사랑을 대신할 수 없다”는, 결코 잊을 수 없는 말을 했다. 이 말을 하는 도중에, 예수는 자신의 “생애 사명”에 대해 여러 번 암시했으나, 그것이 군사적{軍事的} 개념과 모순되든지 모순되지 않든지 관계없이, 가족에 대한 자신의 책무를 성실히 끝마칠 때까지는, 생애에서 모든 다른 것을 비롯하여, 생애 사명도 포기했다고 설명했다. 모든 나사렛 주민은, 그가 가족에게 훌륭한 보호자였음을 잘 알았고, 이것은 고상한 유대인이라면 누구나 중요시하는 문제였으므로, 예수의 대답은 대부분의 청중의 마음을 움직였으며;그런 마음을 품지 못한 일부 사람도, 계획표에 없었던 야고보의 연설이 이때 이뤄짐으로 말미암아 마음이 동요됐다. 바로 그날 카잔이 야고보에게 연설하도록 연습시켰는데, 이것은 그들만의 비밀이었다.
127:2.8 (1397.6)
Something had to be done. He must state his position, and this he did bravely and diplomatically to the satisfaction of many, but not all. He adhered to the terms of his original plea, maintaining that his first duty was to his family, that a widowed mother and eight brothers and sisters needed something more than mere money could buy—the physical necessities of life—that they were entitled to a father’s watchcare and guidance, and that he could not in clear conscience release himself from the obligation which a cruel accident had thrust upon him. He paid compliment to his mother and eldest brother for being willing to release him but reiterated that loyalty to a dead father forbade his leaving the family no matter how much money was forthcoming for their material support, making his never-to-be-forgotten statement that “money cannot love.” In the course of this address Jesus made several veiled references to his “life mission” but explained that, regardless of whether or not it might be inconsistent with the military idea, it, along with everything else in his life, had been given up in order that he might be able to discharge faithfully his obligation to his family. Everyone in Nazareth well knew he was a good father to his family, and this was a matter so near the heart of every noble Jew that Jesus’ plea found an appreciative response in the hearts of many of his hearers; and some of those who were not thus minded were disarmed by a speech made by James, which, while not on the program, was delivered at this time. That very day the chazan had rehearsed James in his speech, but that was their secret.
야고보는, (야고보) 자신이 가족을 위하여 책임질만한 나이가 됐다면, 예수가 민족의 해방을 틀림없이 도왔을 것이라고 말했으며, 또한 그들이 예수가 남아있도록 허락만 한다면, “우리와 함께 있음으로써 가장과 선생의 역할을 하여, 결국 여러분은 요셉의 가족 가운데 단 하나의 지도자뿐 아니라 충성스런 다섯 민족주의자를 곧 갖게 될 것인데, 우리 형님이자-아버지의 지도를 받은 우리 다섯 형제 가운데, 누가 우리 민족을 위하여 일하지 않겠습니까?”라고 말했다. 그 소년은 이렇게, 몹시 긴장되고 험악한 상황이 꽤 만족스럽게 끝나도록 이끌었다.
127:2.9 (1398.1)
James stated that he was sure Jesus would help to liberate his people if he (James) were only old enough to assume responsibility for the family, and that, if they would only consent to allow Jesus to remain “with us, to be our father and teacher, then you will have not just one leader from Joseph’s family, but presently you will have five loyal nationalists, for are there not five of us boys to grow up and come forth from our brother-father’s guidance to serve our nation?” And thus did the lad bring to a fairly happy ending a very tense and threatening situation.
127:2.10 (1398.2)
The crisis for the time being was over, but never was this incident forgotten in Nazareth. The agitation persisted; not again was Jesus in universal favor; the division of sentiment was never fully overcome. And this, augmented by other and subsequent occurrences, was one of the chief reasons why he moved to Capernaum in later years. Henceforth Nazareth maintained a division of sentiment regarding the Son of Man.
127:2.12 (1398.4)
This year Jesus made great progress in the organization of his mind. Gradually he had brought his divine and human natures together, and he accomplished all this organization of intellect by the force of his own decisions and with only the aid of his indwelling Monitor, just such a Monitor as all normal mortals on all postbestowal-Son worlds have within their minds. So far, nothing supernatural had happened in this young man’s career except the visit of a messenger, dispatched by his elder brother Immanuel, who once appeared to him during the night at Jerusalem.
이 해를 지내는 동안, 집과 밭 외에, 가족이 소유하던 모든 부동산이 처분됐다. (다른 하나의 재산에 대한 지분{持分}을 제외하고) 이미 저당 잡힌 가버나움의 마지막 부동산이 팔렸다. 이 돈은, 세금 납부, 야고보를 위한 새 연장 구입, 그리고 대상 지역 근처에 있던 오래된 가정용품점과 수리소의 대금 지불에 사용됐는데, 야고보가 집에 있는 작업장에서 일하면서 마리아의 집안일을 도울 수 있는 나이가 됐기 때문에, 이때 이 가게를 다시 구입하자고 예수가 제안했다. 그리하여 재정 압박이 당분간 줄어들자, 예수는 야고보를 유월절 예식에 데려가기로 결심했다. 방해받지 않으려고, 하루 먼저 사마리아를 경유하여 예루살렘으로 갔다. 걸어서 갔고, 예수는 아버지가 5년 전에 비슷한 여행에서 자기에게 가르쳤듯이, 가는 도중에 역사적 장소에 관해서 야고보에게 이야기해줬다.
127:3.1 (1398.5)
In the course of this year all the family property, except the home and garden, was disposed of. The last piece of Capernaum property (except an equity in one other), already mortgaged, was sold. The proceeds were used for taxes, to buy some new tools for James, and to make a payment on the old family supply and repair shop near the caravan lot, which Jesus now proposed to buy back since James was old enough to work at the house shop and help Mary about the home. With the financial pressure thus eased for the time being, Jesus decided to take James to the Passover. They went up to Jerusalem a day early, to be alone, going by way of Samaria. They walked, and Jesus told James about the historic places en route as his father had taught him on a similar journey five years before.
127:3.2 (1399.1)
In passing through Samaria, they saw many strange sights. On this journey they talked over many of their problems, personal, family, and national. James was a very religious type of lad, and while he did not fully agree with his mother regarding the little he knew of the plans concerning Jesus’ lifework, he did look forward to the time when he would be able to assume responsibility for the family so that Jesus could begin his mission. He was very appreciative of Jesus’ taking him up to the Passover, and they talked over the future more fully than ever before.
127:3.3 (1399.2)
Jesus did much thinking as they journeyed through Samaria, particularly at Bethel and when drinking from Jacob’s well. He and his brother discussed the traditions of Abraham, Isaac, and Jacob. He did much to prepare James for what he was about to witness at Jerusalem, thus seeking to lessen the shock such as he himself had experienced on his first visit to the temple. But James was not so sensitive to some of these sights. He commented on the perfunctory and heartless manner in which some of the priests performed their duties but on the whole greatly enjoyed his sojourn at Jerusalem.
유월절 만찬을 마친 후에, 마리아가 야고보와 함께 앉아서 이야기를 나눴고, 한편 마르다와 나사로와 예수는 밤늦도록 함께 이야기했다. 이튿날 그들은 성전 예배에 참석했고, 야고보는 이스라엘 공동체 가입을 허락받았다. 그날 아침, 성전을 보기 위하여 감람원 기슭에서 쉬는 동안, 야고보는 경탄하면서 외쳤고, 예수는 조용히 예루살렘을 바라봤다. 야고보는 형의 행동을 납득할 수 없었다. 그날 저녁에 다시 베다니로 돌아갔고, 이튿날 집으로 떠나려 했지만, 야고보는 선생들의 토론을 다시 듣기 원한다는 이유를 대면서 성전을 다시 방문하자고 졸랐다. 그리고 이것이 사실인데, 어머니의 말을 들었던대로, 토론에 참여하는 예수의 말을 들어보기 원하는 마음을 몰래 간직하고 있었다. 따라서, 그들은 성전으로 갔고 토론을 들었으나, 예수는 아무 질문도 하지 않았다. 사람이자 하나님인 이 자각하는 정신에게, 그것은 너무 미숙하고 무의미하게 보였다--그들을 불쌍히 여길 수 있을 뿐이었다. 야고보는 예수가 아무 말도 하지 않는 것에 실망했다. 그의 질문에 예수는 단지, “아직 나의 때가 오지 않았다”고 대답했다.
127:3.5 (1399.4)
After the Passover supper Mary sat down to talk with James while Martha, Lazarus, and Jesus talked together far into the night. The next day they attended the temple services, and James was received into the commonwealth of Israel. That morning, as they paused on the brow of Olivet to view the temple, while James exclaimed in wonder, Jesus gazed on Jerusalem in silence. James could not comprehend his brother’s demeanor. That night they again returned to Bethany and would have departed for home the next day, but James was insistent on their going back to visit the temple, explaining that he wanted to hear the teachers. And while this was true, secretly in his heart he wanted to hear Jesus participate in the discussions, as he had heard his mother tell about. Accordingly, they went to the temple and heard the discussions, but Jesus asked no questions. It all seemed so puerile and insignificant to this awakening mind of man and God—he could only pity them. James was disappointed that Jesus said nothing. To his inquiries Jesus only made reply, “My hour has not yet come.”
127:3.7 (1399.6)
Upon returning to Nazareth, Jesus began work in the old family repair shop and was greatly cheered by being able to meet so many people each day from all parts of the country and surrounding districts. Jesus truly loved people—just common folks. Each month he made his payments on the shop and, with James’s help, continued to provide for the family.
127:3.8 (1399.7)
Several times a year, when visitors were not present thus to function, Jesus continued to read the Sabbath scriptures at the synagogue and many times offered comments on the lesson, but usually he so selected the passages that comment was unnecessary. He was skillful, so arranging the order of the reading of the various passages that the one would illuminate the other. He never failed, weather permitting, to take his brothers and sisters out on Sabbath afternoons for their nature strolls.
127:3.9 (1400.1)
About this time the chazan inaugurated a young men’s club for philosophic discussion which met at the homes of different members and often at his own home, and Jesus became a prominent member of this group. By this means he was enabled to regain some of the local prestige which he had lost at the time of the recent nationalistic controversies.
127:3.11 (1400.3)
In September, Elizabeth and John came to visit the Nazareth family. John, having lost his father, intended to return to the Judean hills to engage in agriculture and sheep raising unless Jesus advised him to remain in Nazareth to take up carpentry or some other line of work. They did not know that the Nazareth family was practically penniless. The more Mary and Elizabeth talked about their sons, the more they became convinced that it would be good for the two young men to work together and see more of each other.
예수와 요한도 함께 많은 이야기를 나눴으며;매우 개인적인 일신상의 문제들을 논의했다. 이 방문을 마쳤을 때, 그들은 “하늘 아버지의 부르심”에 따라서 업무를 시작한 후에 공적인 봉사를 하면서 만나게 될 때까지, 다시는 서로 만나지 않기로 결정했다. 요한은 나사렛에서 목격했던 것에 깊은 감명을 받게 되어, 집으로 돌아가 어머니를 모시기 위하여 애썼다. 그는 자신이 예수의 생애 사명의 한 부분이 될 것을 확신하게 됐지만, 예수가 가족을 부양하느라 여러 해를 보내게 될 것을 알았으며;그래서, 집으로 돌아가 자신의 작은 농장을 보살피면서 어머니를 섬기는 일에 훨씬 더 만족하게 됐다. 그리고 요한과 예수는, 사람의 아들이 요단에서 세례를 받으려고 나타나는 그날 까지, 결코 다시 만나지 않았다.
127:3.12 (1400.4)
Jesus and John had many talks together; and they talked over some very intimate and personal matters. When they had finished this visit, they decided not again to see each other until they should meet in their public service after “the heavenly Father should call” them to their work. John was tremendously impressed by what he saw at Nazareth that he should return home and labor for the support of his mother. He became convinced that he was to be a part of Jesus’ life mission, but he saw that Jesus was to occupy many years with the rearing of his family; so he was much more content to return to his home and settle down to the care of their little farm and to minister to the needs of his mother. And never again did John and Jesus see each other until that day by the Jordan when the Son of Man presented himself for baptism.
127:3.13 (1400.5)
On Saturday afternoon, December 3, of this year, death for the second time struck at this Nazareth family. Little Amos, their baby brother, died after a week’s illness with a high fever. After passing through this time of sorrow with her first-born son as her only support, Mary at last and in the fullest sense recognized Jesus as the real head of the family; and he was truly a worthy head.
4년 동안 그들의 생활수준이 지속적으로 나빠졌고;그들은 해마다 더 가난해짐을 느꼈다. 이 해 말쯤에는 모든 힘든 싸움 중에서도 가장 어려운 체험에 직면했다. 야고보는 아직 돈을 많이 벌지 못했고, 무엇보다도, 장례비용이 그들을 어렵게 만들었다. 그러나 예수는 걱정하고 슬퍼하는 어머니에게, “어머니-마리아여, 슬픔은 우리를 돕지 못할 것이며;우리 모두가 최선을 다하고 있고, 어머니의 미소는 아마 우리가 더 잘 할 수 있도록 힘을 줄 것입니다. 우리는 앞으로 더 좋아지리라는 희망으로 이런 과제를 헤쳐나갈 힘을 매일 얻을 것입니다”라고 말할 수밖에 없었다. 그의 굽히지 않는 실질적 낙천주의는 진정으로 영향력이 있었으며;아이들은 모두, 더 좋은 때와 더 좋은 것을 기대하는 분위기 속에서 살았다. 그리고 빈곤으로 말미암는 우울함에도, 희망에 찬 이런 용감한 자세는, 강하고 고귀한 성품이 계발되도록 크게 기여했다.
127:3.14 (1400.6)
For four years their standard of living had steadily declined; year by year they felt the pinch of increasing poverty. By the close of this year they faced one of the most difficult experiences of all their uphill struggles. James had not yet begun to earn much, and the expenses of a funeral on top of everything else staggered them. But Jesus would only say to his anxious and grieving mother: “Mother-Mary, sorrow will not help us; we are all doing our best, and mother’s smile, perchance, might even inspire us to do better. Day by day we are strengthened for these tasks by our hope of better days ahead.” His sturdy and practical optimism was truly contagious; all the children lived in an atmosphere of anticipation of better times and better things. And this hopeful courage contributed mightily to the development of strong and noble characters, in spite of the depressiveness of their poverty.
127:3.15 (1400.7)
Jesus possessed the ability effectively to mobilize all his powers of mind, soul, and body on the task immediately in hand. He could concentrate his deep-thinking mind on the one problem which he wished to solve, and this, in connection with his untiring patience, enabled him serenely to endure the trials of a difficult mortal existence—to live as if he were “seeing Him who is invisible.”
127:4.1 (1401.1)
By this time Jesus and Mary were getting along much better. She regarded him less as a son; he had become to her more a father to her children. Each day’s life swarmed with practical and immediate difficulties. Less frequently they spoke of his lifework, for, as time passed, all their thought was mutually devoted to the support and upbringing of their family of four boys and three girls.
이 해가 시작됐을 때, 예수는 아이들을 키우는 자신의 방법--곧 악을 행하기를 금지하는 옛 유대인 방식 대신에 선을 행하도록 권면하는 긍정적인 방법--에 관하여 어머니의 동의를 충분히 얻었다. 예수는, 자기 가정에서나 공생애의-가르침 전체를 통해서, 언제든지 긍정적인 형태로 권유하는 방식을 사용했다. 언제 어디서든지, “너희는 이것을 해야한다--저것을 해야한다”고 말했다. 고대의 금기{禁忌}에서 유래된 부정적 방식의 가르침은 결코 사용하지 않았다. 악을 행하기를 금지시킴으로써 악을 부각시키기를 피하는 한편, 선을 실행하도록 명령함으로써 선을 부각시켰다. 이 가정에서 기도 시간은, 가족의 번영에 관련되는 것이라면 무엇이든지 상관없이 토의하는 시간이었다.
127:4.2 (1401.2)
By the beginning of this year Jesus had fully won his mother to the acceptance of his methods of child training—the positive injunction to do good in the place of the older Jewish method of forbidding to do evil. In his home and throughout his public-teaching career Jesus invariably employed the positive form of exhortation. Always and everywhere did he say, “You shall do this—you ought to do that.” Never did he employ the negative mode of teaching derived from the ancient taboos. He refrained from placing emphasis on evil by forbidding it, while he exalted the good by commanding its performance. Prayer time in this household was the occasion for discussing anything and everything relating to the welfare of the family.
127:4.3 (1401.3)
Jesus began wise discipline upon his brothers and sisters at such an early age that little or no punishment was ever required to secure their prompt and wholehearted obedience. The only exception was Jude, upon whom on sundry occasions Jesus found it necessary to impose penalties for his infractions of the rules of the home. On three occasions when it was deemed wise to punish Jude for self-confessed and deliberate violations of the family rules of conduct, his punishment was fixed by the unanimous decree of the older children and was assented to by Jude himself before it was inflicted.
127:4.4 (1401.4)
While Jesus was most methodical and systematic in everything he did, there was also in all his administrative rulings a refreshing elasticity of interpretation and an individuality of adaptation that greatly impressed all the children with the spirit of justice which actuated their father-brother. He never arbitrarily disciplined his brothers and sisters, and such uniform fairness and personal consideration greatly endeared Jesus to all his family.
127:4.5 (1401.5)
James and Simon grew up trying to follow Jesus’ plan of placating their bellicose and sometimes irate playmates by persuasion and nonresistance, and they were fairly successful; but Joseph and Jude, while assenting to such teachings at home, made haste to defend themselves when assailed by their comrades; in particular was Jude guilty of violating the spirit of these teachings. But nonresistance was not a rule of the family. No penalty was attached to the violation of personal teachings.
야고보는 온건하고 침착한 젊은이로 자랐지만, 예수처럼 영적 경향을 갖추지는 못했다. 그는 요셉보다 훨씬 공부를 잘하는 학생이었으며, 요셉은 충실한 일꾼인 반면에 영적 정신은 훨씬 부족했다. 요셉은 민첩하지 못했고, 지적으로도 다른 아이들보다 뒤떨어졌다. 시몬은 선의{善意}를 지닌 소년이었지만 너무 심한 망상가였다. 생활에 적응하는 속도가 느렸으므로 예수와 마리아에게 상당한 근심거리였다. 그러나 항상 착하고 선의로-행하는 아이였다. 유다는 말썽꾸러기였다. 가장 높은 이상{理想}을 갖고 있었지만 기질이 안정되지 못했다. 어머니의 결단력과 적극성을 어머니보다 더 많이 갖고 있었으나, 어머니의 균형 감각과 분별력은 거의 지니지 못했다.
127:4.7 (1401.7)
James was growing up to be a well-balanced and even-tempered youth, but he was not so spiritually inclined as Jesus. He was a much better student than Joseph, who, while a faithful worker, was even less spiritually minded. Joseph was a plodder and not up to the intellectual level of the other children. Simon was a well-meaning boy but too much of a dreamer. He was slow in getting settled down in life and was the cause of considerable anxiety to Jesus and Mary. But he was always a good and well-intentioned lad. Jude was a firebrand. He had the highest of ideals, but he was unstable in temperament. He had all and more of his mother’s determination and aggressiveness, but he lacked much of her sense of proportion and discretion.
127:4.8 (1402.1)
Miriam was a well-balanced and level-headed daughter with a keen appreciation of things noble and spiritual. Martha was slow in thought and action but a very dependable and efficient child. Baby Ruth was the sunshine of the home; though thoughtless of speech, she was most sincere of heart. She just about worshiped her big brother and father. But they did not spoil her. She was a beautiful child but not quite so comely as Miriam, who was the belle of the family, if not of the city.
127:4.10 (1402.3)
This year Jude started to school, and it was necessary for Jesus to sell his harp in order to defray these expenses. Thus disappeared the last of his recreational pleasures. He much loved to play the harp when tired in mind and weary in body, but he comforted himself with the thought that at least the harp was safe from seizure by the tax collector.
비록 가난했어도, 나사렛에서 예수의 사회적 지위는 조금도 손상되지 않았다. 성읍에서 가장 뛰어난 젊은이 가운데 하나였고, 젊은 여자들 대부분이 그에게 깊은 호감을 가졌다. 예수는 건장하고 지적인 남성스러움의 훌륭한 표본이었고, 영적 지도자로서 명성이 있었으므로, 부유한 나사렛 상인이자 무역업자인 에스라의 맏딸 리브가가, 이 요셉의 아들에 대한 사랑에 점점 빠지게 된 것은 이상한 일이 아니었다. 리브가는 예수의 여동생 미리암에게 먼저 사랑을 고백했고, 미리암은 다시 이 사실을 어머니에게 말했다. 마리아는 크게 상심했다. 이제 가정에 없어서는 안 될 가장이 됐는데, 이 아들을 잃게 되려는 것일까? 어려운 상황은 결코 끝나지 않는 것일까? 다음에는 무슨 일이 일어날까? 그리고 나서 마리아는, 결혼이 예수의 장래 경력에 어떤 결과를 미치게 될지 숙고하면서 한숨을 돌렸으며;자주는 아니지만 적어도 이따금, 예수가 “약속의 아이”라는 사실을 상기하곤 했다. 마리아와 미리암은 이 문제를 놓고 의논한 후, 예수가 이 사실을 알기 전에, 예수는 특별한 운명의 아들이며;앞으로 위대한 종교 지도자, 또는 어쩌면 메시야가 될지도 모른다는, 자기들이 믿고 있는 모든 사실을 리브가에게 직접 털어놓음으로써, 그 일이 더 이상 진행되지 않게 하기로 결정했다.
127:5.1 (1402.4)
Although Jesus was poor, his social standing in Nazareth was in no way impaired. He was one of the foremost young men of the city and very highly regarded by most of the young women. Since Jesus was such a splendid specimen of robust and intellectual manhood, and considering his reputation as a spiritual leader, it was not strange that Rebecca, the eldest daughter of Ezra, a wealthy merchant and trader of Nazareth, should discover that she was slowly falling in love with this son of Joseph. She first confided her affection to Miriam, Jesus’ sister, and Miriam in turn talked all this over with her mother. Mary was intensely aroused. Was she about to lose her son, now become the indispensable head of the family? Would troubles never cease? What next could happen? And then she paused to contemplate what effect marriage would have upon Jesus’ future career; not often, but at least sometimes, did she recall the fact that Jesus was a “child of promise.” After she and Miriam had talked this matter over, they decided to make an effort to stop it before Jesus learned about it, by going direct to Rebecca, laying the whole story before her, and honestly telling her about their belief that Jesus was a son of destiny; that he was to become a great religious leader, perhaps the Messiah.
리브가는 주의 깊게 들었으며;그 말을 듣고 가슴이 설렜고, 오히려 자신의 선택으로 이 남자와 운명을 같이하면서, 지도자로서의 사명에 동참하기로 더욱 굳게 결심했다. 리브가는 그런 사람일수록 더 충실하고 능력 있는 아내를 필요로 할 것이라고 (자신에게) 다짐했다. 리브가는, 마리아가 반대하는 것은, 가정의 가장이자 유일한 부양자를 잃게 되는 두려움에서 오는 자연스런 반응이라고 해석했으나;목수의 아들에게 마음이 이끌리는 것을 아버지도 허락했음을 알았으므로, 예수의 수입을 대체할 수 있는 재정적 도움을, 아버지가 그 가족에게 기꺼이 제공하리라고 판단했다. 아버지의 동의를 얻은 후에, 리브가는 마리아와 미리암에게 이 문제를 다시 논의했고, 그들의 동의를 얻지 못하자, 대담하게 예수에게 직접 이야기하기로 작정했다. 리브가는 아버지의 협조로 기회를 만들었는데, 그 아버지는 리브가의 열일곱 살 생일 축하연에 예수를 집으로 초대했다.
127:5.2 (1402.5)
Rebecca listened intently; she was thrilled with the recital and more than ever determined to cast her lot with this man of her choice and to share his career of leadership. She argued (to herself) that such a man would all the more need a faithful and efficient wife. She interpreted Mary’s efforts to dissuade her as a natural reaction to the dread of losing the head and sole support of her family; but knowing that her father approved of her attraction for the carpenter’s son, she rightly reckoned that he would gladly supply the family with sufficient income fully to compensate for the loss of Jesus’ earnings. When her father agreed to such a plan, Rebecca had further conferences with Mary and Miriam, and when she failed to win their support, she made bold to go directly to Jesus. This she did with the co-operation of her father, who invited Jesus to their home for the celebration of Rebecca’s seventeenth birthday.
127:5.3 (1403.1)
Jesus listened attentively and sympathetically to the recital of these things, first by the father, then by Rebecca herself. He made kindly reply to the effect that no amount of money could take the place of his obligation personally to rear his father’s family, to “fulfill the most sacred of all human trusts—loyalty to one’s own flesh and blood.” Rebecca’s father was deeply touched by Jesus’ words of family devotion and retired from the conference. His only remark to Mary, his wife, was: “We can’t have him for a son; he is too noble for us.”
127:5.4 (1403.2)
Then began that eventful talk with Rebecca. Thus far in his life, Jesus had made little distinction in his association with boys and girls, with young men and young women. His mind had been altogether too much occupied with the pressing problems of practical earthly affairs and the intriguing contemplation of his eventual career “about his Father’s business” ever to have given serious consideration to the consummation of personal love in human marriage. But now he was face to face with another of those problems which every average human being must confront and decide. Indeed was he “tested in all points like as you are.”
이야기를 주의 깊게 들은 후에, 그는 리브가가 자기를 칭찬한 것에 대해 진심으로 감사하면서, “이것은 일생 동안 날마다 나에게 힘과 위안을 주게 될 것이라”고 덧붙였다. 그는 단순한 형제간 사랑이나 진정한 친구관계 외에는, 어떤 여자와도 특별한 관계를 맺을 수 없는 처지임을 설명했다. 아버지의 가족을 부양하는 일이 자신의 첫째이자 최고 의무이며, 그것이 완수되기 전에는 결혼을 고려할 수 없다는 사실을 분명히 하고 나서;“내가 운명의 아들이라면, 내 운명이 내 앞에 확실히 펼쳐질 때까지, 일생을 두고 약속하는 어떤 관계도 맺어서는 안 될 것입니다”라고 덧붙였다.
127:5.5 (1403.3)
After listening attentively, he sincerely thanked Rebecca for her expressed admiration, adding, “it shall cheer and comfort me all the days of my life.” He explained that he was not free to enter into relations with any woman other than those of simple brotherly regard and pure friendship. He made it clear that his first and paramount duty was the rearing of his father’s family, that he could not consider marriage until that was accomplished; and then he added: “If I am a son of destiny, I must not assume obligations of lifelong duration until such a time as my destiny shall be made manifest.”
리브가는 비탄에 잠겼다. 위로받기를 거절했고, 아버지가 세포리로 이사하기로 마침내 동의할 때까지, 나사렛을 떠나자고 졸랐다. 그후 수년 동안, 리브가는 청혼하는 여러 남자에게, 한 가지 대답으로 일관했다. 리브가는 --자기가 보기에, 이제까지 살았던 사람들 가운데 가장 위대한 그 남자가, 살아있는 진리의 선생으로서 사명을 시작할 때를 기다리는-- 오직 한 가지 목적만 갖고 살았다. 그리고 그의 다사한 공적 책무 시절 내내 헌신적으로 그를 따라다녔고, 그가 나귀를 타고 예루살렘으로 당당하게 들어간 그날도 (예수의 눈에 띄지 않고) 거기에 있었으며;사람의 아들이 십자가에 달렸던 치명적이고 비극적인 그 오후에도, 마리아 곁에서 “다른 여자들 가운데” 서 있었는데, 이 사람의 아들은 수많은 하늘 세계뿐 아니라 리브가에게도, “만인 가운데 가장 사랑스럽고 위대한 분”이었다.
127:5.6 (1403.4)
Rebecca was heartbroken. She refused to be comforted and importuned her father to leave Nazareth until he finally consented to move to Sepphoris. In after years, to the many men who sought her hand in marriage, Rebecca had but one answer. She lived for only one purpose—to await the hour when this, to her, the greatest man who ever lived would begin his career as a teacher of living truth. And she followed him devotedly through his eventful years of public labor, being present (unobserved by Jesus) that day when he rode triumphantly into Jerusalem; and she stood “among the other women” by the side of Mary on that fateful and tragic afternoon when the Son of Man hung upon the cross, to her, as well as to countless worlds on high, “the one altogether lovely and the greatest among ten thousand.”
리브가가 예수를 사랑했다는 소문은 나사렛에, 그리고 나중에는 가버나움에도 퍼졌고, 그리하여 그후 몇 년 동안, 남자들이 예수를 좋아한 것처럼 많은 여자도 예수를 사랑했지만, 매력 있는 다른 여자의 사사로운 고백을 다시 거절하는 일은 없었다. 이때를 기점으로, 예수에 대한 인간 애정은 존경과 찬미의 성향을 띠게 됐다. 남녀 모두 예수를 헌신적으로 사랑했고, 있는 그대로 사랑했으며, 자기-충족 또는 애정을 점유하려는 욕구는 조금도 없었다. 그러나 여러 해 동안, 예수의 인품에 대한 이야기가 나올 때마다, 리브가의 열렬한 사랑도 화제가 됐다.
127:6.1 (1403.5)
The story of Rebecca’s love for Jesus was whispered about Nazareth and later on at Capernaum, so that, while in the years to follow many women loved Jesus even as men loved him, not again did he have to reject the personal proffer of another good woman’s devotion. From this time on human affection for Jesus partook more of the nature of worshipful and adoring regard. Both men and women loved him devotedly and for what he was, not with any tinge of self-satisfaction or desire for affectionate possession. But for many years, whenever the story of Jesus’ human personality was recited, the devotion of Rebecca was recounted.
127:6.2 (1404.1)
Miriam, knowing fully about the affair of Rebecca and knowing how her brother had forsaken even the love of a beautiful maiden (not realizing the factor of his future career of destiny), came to idealize Jesus and to love him with a touching and profound affection as for a father as well as for a brother.
127:6.3 (1404.2)
Although they could hardly afford it, Jesus had a strange longing to go up to Jerusalem for the Passover. His mother, knowing of his recent experience with Rebecca, wisely urged him to make the journey. He was not markedly conscious of it, but what he most wanted was an opportunity to talk with Lazarus and to visit with Martha and Mary. Next to his own family he loved these three most of all.
127:6.4 (1404.3)
In making this trip to Jerusalem, he went by way of Megiddo, Antipatris, and Lydda, in part covering the same route traversed when he was brought back to Nazareth on the return from Egypt. He spent four days going up to the Passover and thought much about the past events which had transpired in and around Megiddo, the international battlefield of Palestine.
127:6.5 (1404.4)
Jesus passed on through Jerusalem, only pausing to look upon the temple and the gathering throngs of visitors. He had a strange and increasing aversion to this Herod-built temple with its politically appointed priesthood. He wanted most of all to see Lazarus, Martha, and Mary. Lazarus was the same age as Jesus and now head of the house; by the time of this visit Lazarus’s mother had also been laid to rest. Martha was a little over one year older than Jesus, while Mary was two years younger. And Jesus was the idolized ideal of all three of them.
이 방문기간에, 전통에 반항하여 종종 발생되던 폭동이 일어났다--예수가 보기에는, 하늘에 계신 아버지를 잘못 대표하고 있는 예식{禮式} 풍습에 대한 노여움의 표현이었다. 예수가 오고 있다는 것을 몰랐던 나사로는, 여리고로 가는 길 아래쪽 이웃 동네에서 친구들과 유월절을 축하하도록 주선해 놓았다. 이때 예수는, 나사로의 집에 남아서 같이 축제를 기념하자고 제안했다. “그러나 우리에게는 유월절 어린양이 없다”고 나사로가 말했다. 그러자 예수는, 하늘에 계신 아버지께서는 정말로 그런 어린아이같고 무의미한 제례식을 좋아하시지 않는다고, 설득력 있는 긴 논설을 했다. 그들이 엄숙하고 열정적인 기도를 마친 후에 일어나자, 예수가 말했다:“우리 민족 중에서 어린아이같고 흐릿한 마음을 지닌 사람들은 모세가 지시한대로 그들의 하나님을 따르게 내버려두자;그들에게는 그렇게 하는 것이 더 좋겠지만, 생명의 빛을 본 우리는, 더 이상 죽음의 어두운 길을 통해서 우리 아버지께 나아가지 말자. 우리 아버지의 영원한 사랑에 대한 진리를 앎으로써 자유를 누리자.”
127:6.6 (1404.5)
On this visit occurred one of those periodic outbreaks of rebellion against tradition—the expression of resentment for those ceremonial practices which Jesus deemed misrepresentative of his Father in heaven. Not knowing Jesus was coming, Lazarus had arranged to celebrate the Passover with friends in an adjoining village down the Jericho road. Jesus now proposed that they celebrate the feast where they were, at Lazarus’s house. “But,” said Lazarus, “we have no paschal lamb.” And then Jesus entered upon a prolonged and convincing dissertation to the effect that the Father in heaven was not truly concerned with such childlike and meaningless rituals. After solemn and fervent prayer they rose, and Jesus said: “Let the childlike and darkened minds of my people serve their God as Moses directed; it is better that they do, but let us who have seen the light of life no longer approach our Father by the darkness of death. Let us be free in the knowledge of the truth of our Father’s eternal love.”
그날 저녁 황혼 무렵에, 이 네 사람은 함께 앉아서, 경건한 유대인으로서는 전례가 없는, 유월절 양 없이 지내는 첫 유월절 만찬을 나눴다. 누룩을 넣지 않은 빵과 포도주가 이 유월절 식사를 위하여 준비됐고, 예수는 상징적 의미를 갖는 이것들을, “생명의 빵”과 “생명의 물”이라고 부른 후에 동무들에게 나눠줬으며, 그들은 방금 받은 교훈을 엄숙히 준수하면서 먹었다. 나중에 베다니를 방문할 때마다, 그는 습관처럼 이런 성례{聖禮} 제례식을 치르게 됐다. 집에 돌아왔을 때 이 모든 사실을 어머니에게 이야기했다. 어머니는 처음에는 충격을 받았지만 차차 그의 관점을 알게 됐으며;그럼에도, 예수가 유월절에 대한 자신의 새 관념을 자기 가족에게 적용시킬 의도가 없음을 확실하게 이야기하자 크게 안도했다. 집에서 동생들과는 해마다 “모세의 율법에 따라서” 유월절 만찬을 나눴다.
127:6.7 (1404.6)
That evening about twilight these four sat down and partook of the first Passover feast ever to be celebrated by devout Jews without the paschal lamb. The unleavened bread and the wine had been made ready for this Passover, and these emblems, which Jesus termed “the bread of life” and “the water of life,” he served to his companions, and they ate in solemn conformity with the teachings just imparted. It was his custom to engage in this sacramental ritual whenever he paid subsequent visits to Bethany. When he returned home, he told all this to his mother. She was shocked at first but came gradually to see his viewpoint; nevertheless, she was greatly relieved when Jesus assured her that he did not intend to introduce this new idea of the Passover in their family. At home with the children he continued, year by year, to eat the Passover “according to the law of Moses.”
마리아가 결혼문제에 대하여 예수와 긴 대화를 나눈 것은 바로 이 해였다. 마리아는, 가족에 대한 책임이 없어진다면 결혼하겠느냐고 그에게 직접 물었다. 예수는, 당면한 의무로 인해 결혼할 수 없었기 때문에, 그 문제에 대해서는 전혀 생각해보지 못했다고 설명했다. 자신이 결혼을 하지 않게 될 것 같다는 생각을 표현했으며;그런 일들은, “나의 때” 곧 “내 아버지의 일을 시작해야하는” 때까지 기다려야한다고 말했다. 육신으로는 아이들의 아버지가 되지 않기로 이미 마음 속에 작정했기 때문에, 그는 인간적인 결혼에 대해서는 전혀 생각하지 않았다.
127:6.8 (1404.7)
It was during this year that Mary had a long talk with Jesus about marriage. She frankly asked him if he would get married if he were free from his family responsibilities. Jesus explained to her that, since immediate duty forbade his marriage, he had given the subject little thought. He expressed himself as doubting that he would ever enter the marriage state; he said that all such things must await “my hour,” the time when “my Father’s work must begin.” Having settled already in his mind that he was not to become the father of children in the flesh, he gave very little thought to the subject of human marriage.
127:6.10 (1405.2)
Although all their Nazareth property (except their home) was gone, this year they received a little financial help from the sale of an equity in a piece of property in Capernaum. This was the last of Joseph’s entire estate. This real estate deal in Capernaum was with a boatbuilder named Zebedee.
127:6.11 (1405.3)
Joseph graduated at the synagogue school this year and prepared to begin work at the small bench in the home carpenter shop. Although the estate of their father was exhausted, there were prospects that they would successfully fight off poverty since three of them were now regularly at work.
예수는 빠른 속도로 한 남자, 즉 그저 청년이 아니라 어른이 돼가고 있었다. 그는 책임을 잘 이행하는 것을 배웠다. 낙심에 처했을 때 어떻게 계속 진행할지를 알았다. 자신이 세운 계획이 어긋나고 목적이 현실적으로 무산됐을 경우에도 용감하게 견뎠다. 공의롭지 못함에 직면할 때에는 공평하고 정당할 수 있는 방법을 배웠다. 자신의 영적인 삶의 이상{理想}을, 이 땅에 사는 존재로서의 실질적인 요구에 어떻게 적응시킬 것인지를 배워 나갔다. 당장 시급한 필요를 해결하려고 열심히 일하면서, 동시에 더 높고 먼 장래의 이상주의적 목표를 달성하기 위하여 계획하는 방법도 계속 배웠다. 인간적 상황의 평범한 요구에 자신의 염원을 맞춰가는 기법을 꾸준히 연마하고 있었다. 물질적 성취 체제를 전환하기 위해 영적 추진력의 에너지를 활용하는 기법을 거의 다 터득했다. 이 세상에서 삶을 지속하면서, 어떻게 하늘의 생애를 살아갈 수 있는지를 서서히 배워나갔다. 한편으로 이 세상 가족의 아이들을 보살피고 지도하는 아버지 역할을 하는 동안, 하늘 아버지의 궁극적인 안내에 더욱 의존했다. 그는 실패의 문턱에서 기술적으로 승리를 이끌어내기에 숙달됐으며;시간세계의 어려움에서 영원한 승리로 전환하는 방법을 계속 배웠다.
127:6.12 (1405.4)
Jesus is rapidly becoming a man, not just a young man but an adult. He has learned well to bear responsibility. He knows how to carry on in the face of disappointment. He bears up bravely when his plans are thwarted and his purposes temporarily defeated. He has learned how to be fair and just even in the face of injustice. He is learning how to adjust his ideals of spiritual living to the practical demands of earthly existence. He is learning how to plan for the achievement of a higher and distant goal of idealism while he toils earnestly for the attainment of a nearer and immediate goal of necessity. He is steadily acquiring the art of adjusting his aspirations to the commonplace demands of the human occasion. He has very nearly mastered the technique of utilizing the energy of the spiritual drive to turn the mechanism of material achievement. He is slowly learning how to live the heavenly life while he continues on with the earthly existence. More and more he depends upon the ultimate guidance of his heavenly Father while he assumes the fatherly role of guiding and directing the children of his earth family. He is becoming experienced in the skillful wresting of victory from the very jaws of defeat; he is learning how to transform the difficulties of time into the triumphs of eternity.
127:6.13 (1405.5)
And so, as the years pass, this young man of Nazareth continues to experience life as it is lived in mortal flesh on the worlds of time and space. He lives a full, representative, and replete life on Urantia. He left this world ripe in the experience which his creatures pass through during the short and strenuous years of their first life, the life in the flesh. And all this human experience is an eternal possession of the Universe Sovereign. He is our understanding brother, sympathetic friend, experienced sovereign, and merciful father.
127:6.14 (1405.6)
As a child he accumulated a vast body of knowledge; as a youth he sorted, classified, and correlated this information; and now as a man of the realm he begins to organize these mental possessions preparatory to utilization in his subsequent teaching, ministry, and service in behalf of his fellow mortals on this world and on all other spheres of habitation throughout the entire universe of Nebadon.
127:6.15 (1405.7)
Born into the world a babe of the realm, he has lived his childhood life and passed through the successive stages of youth and young manhood; he now stands on the threshold of full manhood, rich in the experience of human living, replete in the understanding of human nature, and full of sympathy for the frailties of human nature. He is becoming expert in the divine art of revealing his Paradise Father to all ages and stages of mortal creatures.