Knjiga Urantije
DIO I. Središnji Svemir i Supersvemiri
POGLAVLJE 2
PRIRODA BOGA
PRIRODA BOGA
BUDUĆI da čovjekov najviši koncept Boga počiva u ljudskoj ideji i idealu iskonske i beskonačne ličnosti, dopustivo je, a može se pokazati i korisnim, proučiti određene osobine božanske naravi koje tvore karakter Božanstva. Priroda Boga se najbolje može razumjeti u otkrivenju Oca koje je Michael od Nebadona učinio u svojim mnogostrukim učenjima i svom vrhunskom smrtnom životu u tijelu. Čovjek dalje najbolje može razumjeti božansku narav ako sebe smatrao djetetom Božjim i ako promatra Rajskog Stvoritelja kao svog istinskog duhovnog Oca.
2:0.1 (33.1)
INASMUCH as man’s highest possible concept of God is embraced within the human idea and ideal of a primal and infinite personality, it is permissible, and may prove helpful, to study certain characteristics of the divine nature which constitute the character of Deity. The nature of God can best be understood by the revelation of the Father which Michael of Nebadon unfolded in his manifold teachings and in his superb mortal life in the flesh. The divine nature can also be better understood by man if he regards himself as a child of God and looks up to the Paradise Creator as a true spiritual Father.
Priroda Boga se može proučavati u otkrivenju vrhovnih ideja, božanski karakter se može zamisliti kao prikaz visokih ideala, ali najprosvjetljenije i duhovno najpoučnije od svih otkrivenja božanske naravi može se naći u razumijevanju vjerskog života Isusa iz Nazareta i prije i nakon što je stekao punu svjesnost svoje božanstvenosti. Ako se utjelovljeni život Michaela uzme kao pozadina otkrivenju Boga u čovjeku, onda možemo pokušati staviti u ljudske riječne simbole određene ideje i ideale u vezi božanske naravi koji eventualno mogu pridonijeti daljnjem osvjetljenju i ujedinjenju ljudskog koncepta prirode i karaktera ličnosti Oca Svih.
2:0.2 (33.2)
The nature of God can be studied in a revelation of supreme ideas, the divine character can be envisaged as a portrayal of supernal ideals, but the most enlightening and spiritually edifying of all revelations of the divine nature is to be found in the comprehension of the religious life of Jesus of Nazareth, both before and after his attainment of full consciousness of divinity. If the incarnated life of Michael is taken as the background of the revelation of God to man, we may attempt to put in human word symbols certain ideas and ideals concerning the divine nature which may possibly contribute to a further illumination and unification of the human concept of the nature and the character of the personality of the Universal Father.
U svim našim naporima na povećanju i produhovljenju ljudskog koncepta Boga, strahovito nas ometa ograničeni kapacitet smrtnog uma. Također smo ozbiljno hendikepirani u izvršenju ovog zadatka ograničenjima jezika i nedostatkom materijala koji možemo upotrijebiti u svrhu ilustracije i usporedbe u našim nastojanjima da prikažemo božanske vrijednosti i predstavimo duhovna značenja konačnom smrtnom umu čovjeka. Svi naši napori na proširenju ljudskog koncepta Boga bi bili gotovo beznadežni da nije činjenice da u smrtnom umu živi darovani Ispravljač koji čovjek prima od Oca Svih, i da ovaj um nije prožet Duhom Istine koji je dar Sina Stvoritelja. Oslanjajući se, dakle, na prisutnost ovih božanskih duhova u čovjekovu srcu za pomoći u proširenju koncepta Boga, ja se veselo prihvaćam izvršenja svog mandata da ljudskom umu pokušam dati daljnji prikaz Božje naravi.
2:0.3 (33.3)
In all our efforts to enlarge and spiritualize the human concept of God, we are tremendously handicapped by the limited capacity of the mortal mind. We are also seriously handicapped in the execution of our assignment by the limitations of language and by the poverty of material which can be utilized for purposes of illustration or comparison in our efforts to portray divine values and to present spiritual meanings to the finite, mortal mind of man. All our efforts to enlarge the human concept of God would be well-nigh futile except for the fact that the mortal mind is indwelt by the bestowed Adjuster of the Universal Father and is pervaded by the Truth Spirit of the Creator Son. Depending, therefore, on the presence of these divine spirits within the heart of man for assistance in the enlargement of the concept of God, I cheerfully undertake the execution of my mandate to attempt the further portrayal of the nature of God to the mind of man.
"Dodirujući Beskonačnog, spoznati ga ne možemo. Božanskih tragova nitko ne vidje." "Njegovo razumijevanje je beskonačno i njegova veličina je neistražljiva." Blistavo svjetlo Očeve prisutnosti je takvo da se njegovim niskim stvorenjima čini da on "prebiva u gustoj tami." Ne samo što su njegove misli i planovi neistraživi, "nedokučiva on djela silna stvori, čudesa koja se izbrojati ne mogu." "Bog je velik; mi ga pojmit ne možemo, nedokučiv je broj ljeta njegovih." "Ali zar će Bog zaista boraviti s ljudima na zemlji? Ta nebesa (svemir) ni nebesa nad nebesima (svemir nad svemirima) ne mogu ga obuhvatiti." "Kako su nedokučivi sudovi njegovi i neistraživi njegovi putovi!"
2:1.1 (33.4)
“Touching the Infinite, we cannot find him out. The divine footsteps are not known.” “His understanding is infinite and his greatness is unsearchable.” The blinding light of the Father’s presence is such that to his lowly creatures he apparently “dwells in the thick darkness.” Not only are his thoughts and plans unsearchable, but “he does great and marvelous things without number.” “God is great; we comprehend him not, neither can the number of his years be searched out.” “Will God indeed dwell on the earth? Behold, the heaven (universe) and the heaven of heavens (universe of universes) cannot contain him.” “How unsearchable are his judgments and his ways past finding out!”
"Mi nemamo nego jednog Boga, beskonačnog Oca, koji je također vjerni Stvoritelj." "Božanski Stvoritelj je također Onaj koji Svima Raspolaže, izvor i sudbina duša.On je Vrhovna Duša, Prvotni Um i Neograničeni Duh svega stvorenoga." " Veliki Kontrolor ne čini greške. On je sjajanu veličanstvu i slavi.Stvoritelj, Bog, ne pati od straha ineprijateljstva. On je besmrtan, vječan, samopostojeći, božanski i dobrostiv." "Kako je čist i lijep, kako je dubok i nedokučiv, najviši Predak svih stvari!" "Beskonačni je veličanstven po tome što čovjeku daje dio sebe. On je početak i svršetak, Otac svake dobre i savršene namjere." "S Bogom je sve moguće; vječni Stvoritelj je uzrok uzroka."
2:1.2 (34.1)
“There is but one God, the infinite Father, who is also a faithful Creator.” “The divine Creator is also the Universal Disposer, the source and destiny of souls. He is the Supreme Soul, the Primal Mind, and the Unlimited Spirit of all creation.” “The great Controller makes no mistakes. He is resplendent in majesty and glory.” “The Creator God is wholly devoid of fear and enmity. He is immortal, eternal, self-existent, divine, and bountiful.” “How pure and beautiful, how deep and unfathomable is the supernal Ancestor of all things!” “The Infinite is most excellent in that he imparts himself to men. He is the beginning and the end, the Father of every good and perfect purpose.” “With God all things are possible; the eternal Creator is the cause of causes.”
Bez obzira na beskonačnost čudesnih manifestacija Očeve vječne i univerzalne ličnosti, on je bezuvjetno samosvjestan svoje beskonačnosti i vječnosti; on pored toga u potpunosti poznaje svoje savršenstvo i snagu. On je jedino biće u svemiru, osim njemu ravnopravnih božanskih osoba, koje doživljava savršenu, prikladnu i potpunu ocjenu samoga sebe.
2:1.3 (34.2)
Notwithstanding the infinity of the stupendous manifestations of the Father’s eternal and universal personality, he is unqualifiedly self-conscious of both his infinity and eternity; likewise he knows fully his perfection and power. He is the only being in the universe, aside from his divine co-ordinates, who experiences a perfect, proper, and complete appraisal of himself.
Otac neprestano i nepogrešivo zadovoljava potrebu različite potražnje za njim, koja se mijenja s vremena na vrijeme u raznim dijelovima njegovog glavnog svemira. Veliki Bog sebe zna i razumije; on je beskonačno samosvjestan svih njegovih prvotnih osobina savršenstva. Bog nije kozmička slučajnost; niti je on eksperimentator u svemiru. Suvereni Vladari Svemira se mogu odati avanturi; Očevi Zviježđa mogu eksperimentirati; poglavari sustava se mogu uvježbavati, ali Otac Svih vidi svršetak od početka, a njegov božanski plan i vječna namjera istinski obuhvaćaju i razumiju sve eksperimente i sve avanture svih njemu podređenih osoba u svakom svijetu, sustavu i zviježđu svakog svemira njegovih golemih domena.
2:1.4 (34.3)
The Father constantly and unfailingly meets the need of the differential of demand for himself as it changes from time to time in various sections of his master universe. The great God knows and understands himself; he is infinitely self-conscious of all his primal attributes of perfection. God is not a cosmic accident; neither is he a universe experimenter. The Universe Sovereigns may engage in adventure; the Constellation Fathers may experiment; the system heads may practice; but the Universal Father sees the end from the beginning, and his divine plan and eternal purpose actually embrace and comprehend all the experiments and all the adventures of all his subordinates in every world, system, and constellation in every universe of his vast domains.
I sve to zahtijeva takve aranžmane za kontakt i komunikaciju s njegovim mnogostrukim stvorenjima kakvi postoje, prvo, u ličnosti Rajskih Sinova Boga koji, iako su savršeni u božanstvu, često sudjeluju u tjelesnoj prirodi planetarnih rasa, postajući jedan od vas i jedno s vama; Bog, dakle, postaje čovjekom, kao što se dogodilo u darivanju Mihaela, koji je bio prozvan Sin Božji kao i Sin Čovječji. I drugo, tu su ličnosti Beskonačnog Duha, razni redovi serafskog mnoštva i drugih nebeskih inteligencija koje mogu prići materijalnim bićima ponizna porijekla i na tako mnogo načina im služiti. I treće, tu su nelični Tajnoviti Osmatrači, Misaoni Ispravljači, stvarni dar velikog Boga koji ih sam šalje da žive u ljudima poput smrtnikaUrantije i koji su tu poslani bez najave i objašnjenja. U beskrajnom izobilju, oni se spuštaju s visina slave da počaste i nasele skromne umove onih smrtnika koji posjeduju sposobnost ili potencijal za svijest Boga.
2:1.7 (34.6)
And all this necessitates such arrangements for contact and communication with his manifold creatures as have been ordained, first, in the personalities of the Paradise Sons of God, who, although perfect in divinity, also often partake of the nature of the very flesh and blood of the planetary races, becoming one of you and one with you; thus, as it were, God becomes man, as occurred in the bestowal of Michael, who was called interchangeably the Son of God and the Son of Man. And second, there are the personalities of the Infinite Spirit, the various orders of the seraphic hosts and other celestial intelligences who draw near to the material beings of lowly origin and in so many ways minister to them and serve them. And third, there are the impersonal Mystery Monitors, Thought Adjusters, the actual gift of the great God himself sent to indwell such as the humans of Urantia, sent without announcement and without explanation. In endless profusion they descend from the heights of glory to grace and indwell the humble minds of those mortals who possess the capacity for God-consciousness or the potential therefor.
Na ove načine i na mnoge druge, načine koji su vama nepoznati i potpuno izvan konačnog shvaćanja, Rajski Otac ljubavi se rado unizuje i na druge načine mijenja, razrjeđuje i ublažuje svoju beskonačnost kako bi mogao biti u stanju prići bliže konačnim umovima svoje stvorene djece. I tako, kroz niz distribucija ličnosti koje su sve manje apsolutne, beskonačnom Ocu je omogućeno da uživa u bliskom kontaktu s različitim inteligencijama mnogih područja njegovog prostranog svemira.
2:1.8 (35.1)
In these ways and in many others, in ways unknown to you and utterly beyond finite comprehension, does the Paradise Father lovingly and willingly downstep and otherwise modify, dilute, and attenuate his infinity in order that he may be able to draw nearer the finite minds of his creature children. And so, through a series of personality distributions which are diminishingly absolute, the infinite Father is enabled to enjoy close contact with the diverse intelligences of the many realms of his far-flung universe.
Sve to je činio i sada čini, i zauvijek će nastaviti činiti, ni u najmanjem ne umanjujući činjenicu i stvarnost njegove beskonačnosti, vječnosti i primata. I sve to je apsolutna istina, bez obzira što je teško shvatljivo, što je obavijeno otajstvom i što nije potpuno shvatljivo sa stanovišta stvorenih bića poput žitelja Urantije.
2:1.9 (35.2)
All this he has done and now does, and evermore will continue to do, without in the least detracting from the fact and reality of his infinity, eternity, and primacy. And these things are absolutely true, notwithstanding the difficulty of their comprehension, the mystery in which they are enshrouded, or the impossibility of their being fully understood by creatures such as dwell on Urantia.
Budući da je prvi Otac beskonačan u svojim planovima i vječan u svojim namjerama, samo po sebi je nemoguće da bilo koje konačno biće ikada može razumjeti ove božanske planove i namjere u njihovoj punini. Smrtni čovjek može nazrijeti Očeve svrhe tek s vremena na vrijeme, tu i tamo, onako kako su otkrivene u planu uzašašća stvorenih bića na sve višim razinama kozmičkog napretka. Iako čovjek ne može shvatiti značenje beskonačnosti, beskonačni Otac zasigurno i u potpunosti razumije i s ljubavlju obuhvaća svu konačnost sve svoje djece u svim svemirima.
2:1.10 (35.3)
Because the First Father is infinite in his plans and eternal in his purposes, it is inherently impossible for any finite being ever to grasp or comprehend these divine plans and purposes in their fullness. Mortal man can glimpse the Father’s purposes only now and then, here and there, as they are revealed in relation to the outworking of the plan of creature ascension on its successive levels of universe progression. Though man cannot encompass the significance of infinity, the infinite Father does most certainly fully comprehend and lovingly embrace all the finity of all his children in all universes.
Otac dijeli božanstvenost i vječnost s velikim brojem viših bića Raja, ali nismo sigurni da li - osim Bogu ravnopravnih suradnika iz Rajskog Trojstva - i jedan drugi suradnik u potpunosti dijeli njegovu beskonačnost i iz nje proističući sveopći primat. Beskonačnost ličnosti neminovno mora obuhvaćati svu konačnost ličnosti; odatle proizlazi istina - doslovna istina - izjave koja kaže da "u njemu, naime, živimo, mičemo se i jesmo." Taj fragment čistog Božanstva koji je od Oca Svih i koji živi u smrtnom čovjeku, je dio beskonačnosti Prvog Velikog Izvora i Središta, Oca Očeva.
2:1.11 (35.4)
Divinity and eternity the Father shares with large numbers of the higher Paradise beings, but we question whether infinity and consequent universal primacy is fully shared with any save his co-ordinate associates of the Paradise Trinity. Infinity of personality must, perforce, embrace all finitude of personality; hence the truth—literal truth—of the teaching which declares that “In Him we live and move and have our being.” That fragment of the pure Deity of the Universal Father which indwells mortal man is a part of the infinity of the First Great Source and Center, the Father of Fathers.
Čak su i vaši drevni proroci razumjeli vječnu, neprestanu, kružnu prirodu Oca Svih koja je bez početka i svršetka. Bog je doslovno i vječno prisutan u svom svemiru nad svemirima. On živi u sadašnjem trenutku sa svom svojom apsolutnom veličanstvenosti i vječnom veličinom. "Otac ima život u sebi, a to je život vječni."Kroz vječna stoljeća, Otac je taj koji je "svima daje život."U božanskoj cjelovitosti vlada beskonačno savršenstvo. "Ja sam Gospodin; ne mijenjam se." Naše znanje o svemiru nad svemirima otkriva ne samo to da je on Otac svjetla, već i da u njegovom vođenju međuplanetarnih poslova nema "ni promjene, ni zasjenjenja zbog mijene." On "unaprijed javlja što još se nije zbilo." On kaže: "Moj sud je trajno na snazi; ja ću sprovesti svako svoje zadovoljstvo" "prema vječnom naumu koji ostvarih u mom Sinu." Tako su namjere i planovi Prvog Izvora i Središta poput njega samoga: vječni, savršeni i zauvijek nemijenjajući.
2:2.1 (35.5)
Even your olden prophets understood the eternal, never-beginning, never-ending, circular nature of the Universal Father. God is literally and eternally present in his universe of universes. He inhabits the present moment with all his absolute majesty and eternal greatness. “The Father has life in himself, and this life is eternal life.” Throughout the eternal ages it has been the Father who “gives to all life.” There is infinite perfection in the divine integrity. “I am the Lord; I change not.” Our knowledge of the universe of universes discloses not only that he is the Father of lights, but also that in his conduct of interplanetary affairs there “is no variableness neither shadow of changing.” He “declares the end from the beginning.” He says: “My counsel shall stand; I will do all my pleasures” “according to the eternal purpose which I purposed in my Son.” Thus are the plans and purposes of the First Source and Center like himself: eternal, perfect, and forever changeless.
Postoji konačnost potpunost i savršenstvo prepunosti u mandatima Oca. "Sve što Bog čini, čini za stalno; tome se ništa dodati ne može, niti mu se može oduzeti." Otac Svih se ne kaje zbog svojih izvornih namjera mudrosti i savršenstva. Njegovi su planovi postojani, njegov je sud neopoziv, njegova djela su božanstvena i nepogrešiva. "Tisuću je godina u očima njegovim kao jučerašnji dan koji je minuo i kao straža noćna."Savršenstvo božanstvenosti i veličina vječnosti su zauvijek izvan dosega punog shvaćanja ograničenog uma smrtnog čovjeka.
2:2.2 (35.6)
There is finality of completeness and perfection of repleteness in the mandates of the Father. “Whatsoever God does, it shall be forever; nothing can be added to it nor anything taken from it.” The Universal Father does not repent of his original purposes of wisdom and perfection. His plans are steadfast, his counsel immutable, while his acts are divine and infallible. “A thousand years in his sight are but as yesterday when it is past and as a watch in the night.” The perfection of divinity and the magnitude of eternity are forever beyond the full grasp of the circumscribed mind of mortal man.
Reakcije nemijenjajućeg Boga, u obavljanju njegove vječne svrhe, mogu djelovati kao nešto što varira u skladu sa promjenljivim stavovima i nepostojanim umovima njegovih stvorenih inteligencija; to jest, one naočigled i površinski mogu varirati; ali ispod površine i ispod svih spoljašnjih manifestacija, tu je još uvijek prisutna nemijenjajuća namjera, vječni plan vječnog Boga.
2:2.3 (36.1)
The reactions of a changeless God, in the execution of his eternal purpose, may seem to vary in accordance with the changing attitude and the shifting minds of his created intelligences; that is, they may apparently and superficially vary; but underneath the surface and beneath all outward manifestations, there is still present the changeless purpose, the everlasting plan, of the eternal God.
Božje iskonsko savršenstvo ne počiva u umišljenoj pravednosti, nego u savršenstvu dobrote njegove božanske prirode. On je konačan, potpun i savršen. Ništa ne nedostaje ljepoti i savršenstvu njegovog pravednog karaktera. A cijela shema egzistencije živih bića na svjetovima prostora ima za središte božansku namjeru podizanja svih stvorenih bića slobodne volje do visoke sudbine i iskustva dijeljenja Očevog savršenstva koje postoji na Raju. Bog nije egocentričan, niti je sam sebi dovoljan; on neprestano daruje samoga sebe svim samosvjesnim bićima prostranog svemira nad svemirima.
2:2.5 (36.3)
God’s primal perfection consists not in an assumed righteousness but rather in the inherent perfection of the goodness of his divine nature. He is final, complete, and perfect. There is no thing lacking in the beauty and perfection of his righteous character. And the whole scheme of living existences on the worlds of space is centered in the divine purpose of elevating all will creatures to the high destiny of the experience of sharing the Father’s Paradise perfection. God is neither self-centered nor self-contained; he never ceases to bestow himself upon all self-conscious creatures of the vast universe of universes.
Bog je vječno i beskonačno savršen i ne može poznavati nesavršenstvo kao svoje vlastito iskustvo, ali on uistinu dijeli svjesnost cjelokupnog iskustva nesavršenosti svih napaćenih živih bića evolucijskih svemira svih Rajskih Sinova Stvoritelja. Osobni i oslobađajući dodir Boga savršenstva nadsjenjuje srca i uključuje u svoj krug prirode svih smrtnih bića koja su se uspela na kozmičku razinu moralnog rasuđivanja. Na taj način, kao i kroz kontakte božanske prisutnosti, Otac Svih uistinu sudjeluje u iskustvu sa nezrelosti i nesavršenstvom u evoluirajućem životnom putu svakog moralnog bića cijelog svemira.
2:2.6 (36.4)
God is eternally and infinitely perfect, he cannot personally know imperfection as his own experience, but he does share the consciousness of all the experience of imperfectness of all the struggling creatures of the evolutionary universes of all the Paradise Creator Sons. The personal and liberating touch of the God of perfection overshadows the hearts and encircuits the natures of all those mortal creatures who have ascended to the universe level of moral discernment. In this manner, as well as through the contacts of the divine presence, the Universal Father actually participates in the experience with immaturity and imperfection in the evolving career of every moral being of the entire universe.
2:2.7 (36.5)
Human limitations, potential evil, are not a part of the divine nature, but mortal experience with evil and all man’s relations thereto are most certainly a part of God’s ever-expanding self-realization in the children of time—creatures of moral responsibility who have been created or evolved by every Creator Son going out from Paradise.
Bog je ispravan; stoga je pravedan. "Pravedan si Gospode, na svim putovima svojim." "Ne učinih bez razloga što god poduzeh," kaže Gospodin." "Presudba Gospodnja je istinita i uopćeno pravedna." Na pravdu Oca Svih ne utječu djela i aktivnosti njegovih stvorenja, "jer u Gospodina Boga našega nema ni nepravde ni pristranosti, niti on prima mita."
2:3.1 (36.6)
God is righteous; therefore is he just. “The Lord is righteous in all his ways.” “‘I have not done without cause all that I have done,’ says the Lord.” “The judgments of the Lord are true and righteous altogether.” The justice of the Universal Father cannot be influenced by the acts and performances of his creatures, “for there is no iniquity with the Lord our God, no respect of persons, no taking of gifts.”
Kako je uzaludno i djetinjasto pokušati navesti Boga da promijeni svoje nemijenjajuće uredbe, tako da možemo izbjeći pravedne posljedice njegovih mudrih prirodnih zakona i ispravnih duhovnih naloga! "Ne varajte se: Bog se ne da izrugivati! Što tko sije, to će i žeti." Istina, i u pravednosti žetve posljedica čovjekovih vlastitih prijestupa, ovu božansku pravednost uvijek ublažava milosrđe. Beskonačna mudrost je vječni sudac koji određuje proporcije pravde i milosrđa koje će biti izručene u određenim okolnostima. Najveća kazna (ustvari neizbježna posljedica) prijestupa i namjerne pobune protiv Božje vlade je gubitak egzistencije individualnog podanika te uprave. Krajnji rezultat svesrdnog grijeha je anihilacija. U posljednjoj analizi, individualni čovjek koji se identificira s grijehom uništi samoga sebe tako što postaje u potpunosti nestvaran kroz prihvaćanje pokvarenosti. Činjenica nestanka takvog bića se, međutim, uvijek odgađa dok ne bude u punom skladu s odobrenjem smjernica pravednosti u tom svemiru.
2:3.2 (36.7)
How futile to make puerile appeals to such a God to modify his changeless decrees so that we can avoid the just consequences of the operation of his wise natural laws and righteous spiritual mandates! “Be not deceived; God is not mocked, for whatsoever a man sows that shall he also reap.” True, even in the justice of reaping the harvest of wrongdoing, this divine justice is always tempered with mercy. Infinite wisdom is the eternal arbiter which determines the proportions of justice and mercy which shall be meted out in any given circumstance. The greatest punishment (in reality an inevitable consequence) for wrongdoing and deliberate rebellion against the government of God is loss of existence as an individual subject of that government. The final result of wholehearted sin is annihilation. In the last analysis, such sin-identified individuals have destroyed themselves by becoming wholly unreal through their embrace of iniquity. The factual disappearance of such a creature is, however, always delayed until the ordained order of justice current in that universe has been fully complied with.
Odluke o prestanku postojanja se obično donose prilikom razdiobene ili epohalne presude nad svijetom ili svjetovima. Na svijetu poput Urantije, one nastupaju po svršetku planetarne razdiobe. Odluka o prestanku postojanja može biti donesena u takvim okolnostima pod usklađenim djelovanjem svih sudova nadležnosti, od planetarnih vijeća naviše, do sudova Sina Stvoritelja i dalje do sudova pravorijeka Starih Dana. Mandat o raščlanjenju stiže iz viših sudova nadsvemira nakon što rodni svijet takvog prijestupnika potvrdi njegovu optužnicu; a onda, kad se odluka o ukinuću egzistencije potvrdi na visini, ona se izvršava izravnim činom sudaca koji žive i djeluju na sjedištu nadsvemira.
2:3.3 (37.1)
Cessation of existence is usually decreed at the dispensational or epochal adjudication of the realm or realms. On a world such as Urantia it comes at the end of a planetary dispensation. Cessation of existence can be decreed at such times by co-ordinate action of all tribunals of jurisdiction, extending from the planetary council up through the courts of the Creator Son to the judgment tribunals of the Ancients of Days. The mandate of dissolution originates in the higher courts of the superuniverse following an unbroken confirmation of the indictment originating on the sphere of the wrongdoer’s residence; and then, when sentence of extinction has been confirmed on high, the execution is by the direct act of those judges residential on, and operating from, the headquarters of the superuniverse.
Kad se ova odluka konačno potvrdi, biće koje se identificiralo s grijehom odmah postaje kao da ga nikada nije ni bilo. Nema uskrsnuća od takve sudbine; ona je trajna i vječna. Živi energetski faktori identiteta se raspadaju kroz preobrazbe vremena i metamorfoze prostora u kozmičke potencijale iz kojih su se pojavili. Što se tiče ličnosti pokvarene osobe, ona je lišena životnog mehanizma radi neuspjeha stvorenog bića da formira prosudbe i da donese konačne odluke koje bi osigurale vječni život. Kada pridruženi um obgrli grijeh za grijehom, i nakon što ta grešnost dostigne vrhunac u potpunom samopoistovjećenju s nepravdom, nakon prestanka života, nakon kozmičkog raspada, tako izoliranu ličnost apsorbira nad-duša cijele tvorevine i ona postaje dijelom evoluirajućeg iskustva Vrhovnog Bića. Ona se nikada više ne javlja kao ličnost; njezin identitet postaje kao da ga nikada nije ni bilo. U slučaju ličnosti u kojoj živi Ispravljač, iskustvene vrijednosti duha preživljavaju u stvarnosti besmrtnog Ispravljača.
2:3.4 (37.2)
When this sentence is finally confirmed, the sin-identified being instantly becomes as though he had not been. There is no resurrection from such a fate; it is everlasting and eternal. The living energy factors of identity are resolved by the transformations of time and the metamorphoses of space into the cosmic potentials whence they once emerged. As for the personality of the iniquitous one, it is deprived of a continuing life vehicle by the creature’s failure to make those choices and final decisions which would have assured eternal life. When the continued embrace of sin by the associated mind culminates in complete self-identification with iniquity, then upon the cessation of life, upon cosmic dissolution, such an isolated personality is absorbed into the oversoul of creation, becoming a part of the evolving experience of the Supreme Being. Never again does it appear as a personality; its identity becomes as though it had never been. In the case of an Adjuster-indwelt personality, the experiential spirit values survive in the reality of the continuing Adjuster.
U slučaju bilo kakvog kozmičkog spora između aktualnih razina stvarnosti, ličnost više razine na koncu mora izvojevati pobjedu nad ličnosti niže razine. Ovaj neizbježni ishod svemirske polemike je svojstven činjenici da božanstvenost ličnosti odgovara stupnju stvarnosti ili aktualnosti bilo kojeg stvorenog bića koje ima volju. Cjelovito zlo, potpuna pogreška, namjerno počinjen grijeh i čista pokvarenost, automatski sami sebe uništavaju. Takvi stavovi kozmičke nestvarnosti mogu postojati u svemiru samo radi prolaznog milosrđa i tolerancije tijekom djelovanja mehanizama pravosuđa i odmjeravanja pravednosti u kozmičkim sudovima pravednog suđenja.
2:3.5 (37.3)
In any universe contest between actual levels of reality, the personality of the higher level will ultimately triumph over the personality of the lower level. This inevitable outcome of universe controversy is inherent in the fact that divinity of quality equals the degree of reality or actuality of any will creature. Undiluted evil, complete error, willful sin, and unmitigated iniquity are inherently and automatically suicidal. Such attitudes of cosmic unreality can survive in the universe only because of transient mercy-tolerance pending the action of the justice-determining and fairness-finding mechanisms of the universe tribunals of righteous adjudication.
Vladavina Sinova Stvoritelja u lokalnim svemirima je uprava stvaranja i produhovljavanja. Ovi Sinovi odano rade kako na učinkovitom izvršenju rajskog plana naprednog smrtničkog uspona, rehabilitacije pobunjenika i mislilaca koji su u zabludi, ali kada oni zauvijek i neopozivo odbace sva ova brižna nastojanja, na snagu stupa konačna odluka o raščlanjenju koju se izvršava silama pod sudskom nadležnosti Starih Dana.
2:3.6 (37.4)
The rule of the Creator Sons in the local universes is one of creation and spiritualization. These Sons devote themselves to the effective execution of the Paradise plan of progressive mortal ascension, to the rehabilitation of rebels and wrong thinkers, but when all such loving efforts are finally and forever rejected, the final decree of dissolution is executed by forces acting under the jurisdiction of the Ancients of Days.
Milosrđe je jednostavno pravda ublažena mudrosti koja raste iz savršenog poznavanja i punog priznavanja prirodnih slabosti konačnih stvorenih bića i prepreka u njihovu okruženju. "Naš Bog je pun sućuti i blag, spor na srdžbu i pun ljubavi." Stoga, "tko god zazove ime Gospodnje, bit će spašen," "jer on je velikodušan u praštanju." "Milost Gospodina je od vječnosti do vječnosti"; da, "milost je njegova dovijeka." "Ja sam Gospodin koji izvršava dobrotu, presudu i pravednost na zemlji, jer to mi je milo." "Ja ne ponižavam dragovoljno niti rado rascvilim sinove čovjeka," jer ja sam "Otac milosrđa i Bog svake utjehe."
2:4.1 (38.1)
Mercy is simply justice tempered by that wisdom which grows out of perfection of knowledge and the full recognition of the natural weaknesses and environmental handicaps of finite creatures. “Our God is full of compassion, gracious, long-suffering, and plenteous in mercy.” Therefore “whosoever calls upon the Lord shall be saved,” “for he will abundantly pardon.” “The mercy of the Lord is from everlasting to everlasting”; yes, “his mercy endures forever.” “I am the Lord who executes loving-kindness, judgment, and righteousness in the earth, for in these things I delight.” “I do not afflict willingly nor grieve the children of men,” for I am “the Father of mercies and the God of all comfort.”
Bog je sam po sebi ljubazan, prirodno suosjećajan i zauvijek milostiv. I nikada nije potrebno da se bilo kakav utjecaj pokuša ispoljiti na Oca kao apel na njegovu ljubav i milosrđe. Sama potreba stvorenog bića je u potpunosti dovoljna da osigura puni tijek Očeva nježnog milosrđa i njegove spasiteljske milosti. Budući da Bog zna sve o svojoj djeci, lako mu je da im oprosti. Što bolje čovjek bude razumio svoga bližnjega, to će mu lakše oprostiti, čak da ga ljubi.
2:4.2 (38.2)
God is inherently kind, naturally compassionate, and everlastingly merciful. And never is it necessary that any influence be brought to bear upon the Father to call forth his loving-kindness. The creature’s need is wholly sufficient to insure the full flow of the Father’s tender mercies and his saving grace. Since God knows all about his children, it is easy for him to forgive. The better man understands his neighbor, the easier it will be to forgive him, even to love him.
Samo razlučivanje beskonačne mudrosti omogućuje pravednom Bogu da izvrši pravdu i milosrđe u isto vrijeme i naspram bilo koje svemirske situacije. Nebeskog Oca nikada ne raskidaju proturječni stavovi prema njegovoj kozmičkoj djeci; Bog nikada nije žrtva stavova antagonizama. Božje sveznanje nepogrešivo usmjerava njegovu slobodnu volju u izboru tog kozmičkog ponašanja koje savršeno, istovremeno i jednako zadovoljava zahtjeve svih njegovih božanskih osobina i beskonačnih kvaliteta njegove vječne prirode.
2:4.3 (38.3)
Only the discernment of infinite wisdom enables a righteous God to minister justice and mercy at the same time and in any given universe situation. The heavenly Father is never torn by conflicting attitudes towards his universe children; God is never a victim of attitudinal antagonisms. God’s all-knowingness unfailingly directs his free will in the choosing of that universe conduct which perfectly, simultaneously, and equally satisfies the demands of all his divine attributes and the infinite qualities of his eternal nature.
2:4.4 (38.4)
Mercy is the natural and inevitable offspring of goodness and love. The good nature of a loving Father could not possibly withhold the wise ministry of mercy to each member of every group of his universe children. Eternal justice and divine mercy together constitute what in human experience would be called fairness.
Božansko milosrđe predstavlja tehniku pravednosti u prilagodbi svemirskih razina savršenstva i nesavršenstva. Milosrđe je pravednost Vrhovnosti prilagođena prilikama evoluirajućeg svijeta konačnosti, ispravnost vječnosti modificirana u skladu s najvišim interesima i kozmičkom blagodati djece vremena. Milosrđe nije suprotno pravdi nego je stvar suosjećajnog tumačenja zahtijeva uzvišene pravde, koja se pošteno primjenjuje na podređena duhovna bića i materijalna stvorenja evoluirajućih svemira. Milosrđe je pravda Rajskog Trojstva koja je mudro i s ljubavi podarena mnogostrukim inteligencijama tvorevina vremena i prostora, koju je formulirala božanska mudrost i odredio sveznajući um i suverena slobodna volja Oca Svih i svih njegovih suradnika Stvoritelja.
2:4.5 (38.5)
Divine mercy represents a fairness technique of adjustment between the universe levels of perfection and imperfection. Mercy is the justice of Supremacy adapted to the situations of the evolving finite, the righteousness of eternity modified to meet the highest interests and universe welfare of the children of time. Mercy is not a contravention of justice but rather an understanding interpretation of the demands of supreme justice as it is fairly applied to the subordinate spiritual beings and to the material creatures of the evolving universes. Mercy is the justice of the Paradise Trinity wisely and lovingly visited upon the manifold intelligences of the creations of time and space as it is formulated by divine wisdom and determined by the all-knowing mind and the sovereign free will of the Universal Father and all his associated Creators.
2:5.1 (38.6)
“God is love”; therefore his only personal attitude towards the affairs of the universe is always a reaction of divine affection. The Father loves us sufficiently to bestow his life upon us. “He makes his sun to rise on the evil and on the good and sends rain on the just and on the unjust.”
To je pogrešno misliti o Bogu kao nekome koga je potrebno navesti da voli svoju djecu žrtavanjem njegovih sinova ili zagovaranjem podređenih stvorenja, "jer sam vas Otac ljubi." Upravo radi takve roditeljske ljubavi, Otac šalje svoje veličanstvene Ispravljače da žive u umovima ljudi. Božja ljubav je univerzalna; "tko god želi, može doći." On "hoće da se svi ljudi spase i dođu do potpune spoznaje istine." On "ne želi da itko propadne."
2:5.2 (39.1)
It is wrong to think of God as being coaxed into loving his children because of the sacrifices of his Sons or the intercession of his subordinate creatures, “for the Father himself loves you.” It is in response to this paternal affection that God sends the marvelous Adjusters to indwell the minds of men. God’s love is universal; “whosoever will may come.” He would “have all men be saved by coming into the knowledge of the truth.” He is “not willing that any should perish.”
Stvoritelji su prvi koji čovjeka nastoje spasti od katastrofalnih rezultata njegovih ludih prijestupa božanskih zakona. Božja ljubav je po prirodi očinska; stoga nas on ponekad "kažnjava za vlastitu korist, da možemo biti sudionici njegove svetosti." Čak i za vrijeme najtežih kušnji, sjetite se da je "u svim našim nevoljama on pogođen s nama."
2:5.3 (39.2)
The Creators are the very first to attempt to save man from the disastrous results of his foolish transgression of the divine laws. God’s love is by nature a fatherly affection; therefore does he sometimes “chasten us for our own profit, that we may be partakers of his holiness.” Even during your fiery trials remember that “in all our afflictions he is afflicted with us.”
2:5.4 (39.3)
God is divinely kind to sinners. When rebels return to righteousness, they are mercifully received, “for our God will abundantly pardon.” “I am he who blots out your transgressions for my own sake, and I will not remember your sins.” “Behold what manner of love the Father has bestowed upon us that we should be called the sons of God.”
Uostalom, najveći dokaz Božje dobrote i najveći razlog zbog kojeg ga trebate voljeti je to što u vama živi Očev dar - Ispravljač koji tako strpljivo čeka na čas kad ćete zauvijek postati jedno. Iako ne možete naći Boga traganjem, ako se predate smjernici ovog unutarnjeg duha, on će vas nepogrešivo voditi, korak po korak, život po život, kroz svemir za svemirom i razdoblje za razdobljem, dok konačno ne budete stajali u prisutnosti rajske ličnost Oca Svih.
2:5.5 (39.4)
After all, the greatest evidence of the goodness of God and the supreme reason for loving him is the indwelling gift of the Father—the Adjuster who so patiently awaits the hour when you both shall be eternally made one. Though you cannot find God by searching, if you will submit to the leading of the indwelling spirit, you will be unerringly guided, step by step, life by life, through universe upon universe, and age by age, until you finally stand in the presence of the Paradise personality of the Universal Father.
Kako je nerazumno ne obožavati Boga zato što ga, zbog ograničenja ljudske prirode i prepreka vašeg materijalnog okruženja, niste u mogućnosti vidjeti. Između vas i Boga postoji ogromna udaljenost (fizički prostor) koji trebate preći. Između vas također vlada veliki jaz duhovne razlike koji se mora premostiti; ali bez obzira na sve što vas fizički i duhovno odvaja od osobne prisutnosti Boga na Raju, na trenutak razmislite o veličanstvenoj činjenici da Bog živi u vama; Bog je na svoj način već premostio ovaj jaz. On je poslao svoj duh, dio sebe, da živi u vama i da s vama surađuje za vrijeme vaše vječne svemirske karijere.
2:5.6 (39.5)
How unreasonable that you should not worship God because the limitations of human nature and the handicaps of your material creation make it impossible for you to see him. Between you and God there is a tremendous distance (physical space) to be traversed. There likewise exists a great gulf of spiritual differential which must be bridged; but notwithstanding all that physically and spiritually separates you from the Paradise personal presence of God, stop and ponder the solemn fact that God lives within you; he has in his own way already bridged the gulf. He has sent of himself, his spirit, to live in you and to toil with you as you pursue your eternal universe career.
Meni je lako i ugodno obožavati onoga koji je tako velik i istovremeno tako nježno posvećen službi uzdizanja njegovih najnižih stvorenja. Ja naravno volim onoga koji je toliko moćan u stvaranju i u kontroli nad svojom tvorevinom, a opet tako savršen u dobroti i tako vjeran u ljubavi koja nas neprestano zasjenjuje. Mislim da bi volio Boga i da ne bi bio tako velik i moćan, dokle god je tako dobar i milosrdan. Mi svi volimo Oca više zbog njegove naravi nego zbog poznavanja njegovih čudesnih svojstava.
2:5.7 (39.6)
I find it easy and pleasant to worship one who is so great and at the same time so affectionately devoted to the uplifting ministry of his lowly creatures. I naturally love one who is so powerful in creation and in the control thereof, and yet who is so perfect in goodness and so faithful in the loving-kindness which constantly overshadows us. I think I would love God just as much if he were not so great and powerful, as long as he is so good and merciful. We all love the Father more because of his nature than in recognition of his amazing attributes.
Kad vidim kako se Sinovi Stvoritelji i njima podređeni administratori bore s mnogostrukim teškoćama vremena koje su svojstvene evoluciji svemira prostora, jasno mi je da prema ovim nižim vladarima svemira osjećam veliku i duboku ljubav. Uostalom, mislim da mi svi, uključujući i zemaljske smrtnike, volimo Oca Svih i sva druga bića - božanska ili ljudska - zbog toga što uviđamo da nas ove ličnosti istinski vole. Iskustvo ljubavi je uveliko izravan odgovor na doživljaj ljubavi koju primamo od drugih. Znajući da me Bog voli, nastavio bih ga neizmjerno voljeti čak i da je lišen svih njegovih osobina vrhovnosti, krajnosti i apsolutnosti.
2:5.8 (39.7)
When I observe the Creator Sons and their subordinate administrators struggling so valiantly with the manifold difficulties of time inherent in the evolution of the universes of space, I discover that I bear these lesser rulers of the universes a great and profound affection. After all, I think we all, including the mortals of the realms, love the Universal Father and all other beings, divine or human, because we discern that these personalities truly love us. The experience of loving is very much a direct response to the experience of being loved. Knowing that God loves me, I should continue to love him supremely, even though he were divested of all his attributes of supremacy, ultimacy, and absoluteness.
Očeva ljubav nas prati sada i kroz beskonačni krug vječnih dobi. Dok razmišljamo o ljubavi Božje prirode, postoji samo jedna razumna i prirodna reakcija kojom naša ličnost može odgovoriti na njih: To je da sve više volimo našeg Stvoritelja; to je da Bogu dajemo ljubav koju dijete osjeća prema svome zemaljskom roditelju; ljubav kojom otac, pravi otac, istinski otac, voli svoju djecu onako kako Otac Svih voli svoje stvorene sinove i kćeri i zauvijek teži njihovoj dobrobiti.
2:5.9 (40.1)
The Father’s love follows us now and throughout the endless circle of the eternal ages. As you ponder the loving nature of God, there is only one reasonable and natural personality reaction thereto: You will increasingly love your Maker; you will yield to God an affection analogous to that given by a child to an earthly parent; for, as a father, a real father, a true father, loves his children, so the Universal Father loves and forever seeks the welfare of his created sons and daughters.
Ali Božja ljubav je inteligentna i dalekovidna roditeljska ljubav. Božanska ljubav djeluje u jedinstvenoj povezanosti s božanskom mudrošću i svim ostalim beskonačnim osobinama savršene naravi Oca Svih. Bog je ljubav, ali ljubav nije Bog. Najveći izražaj božanske ljubavi prema smrtnim bićima je darivanje Misaonog Ispravljača, ali vaše najveće otkrivenje Očeve ljubavi je u idealnom životu darivanja njegova Sina Mihaela koji je živio idealni duhovni život. Unutarnji Ispravljač je taj koji individualizira Božju ljubav svakoj ljudskoj duši.
2:5.10 (40.2)
But the love of God is an intelligent and farseeing parental affection. The divine love functions in unified association with divine wisdom and all other infinite characteristics of the perfect nature of the Universal Father. God is love, but love is not God. The greatest manifestation of the divine love for mortal beings is observed in the bestowal of the Thought Adjusters, but your greatest revelation of the Father’s love is seen in the bestowal life of his Son Michael as he lived on earth the ideal spiritual life. It is the indwelling Adjuster who individualizes the love of God to each human soul.
S vremena na vrijeme se osjećam gotovo onemoćan u prikazu božanske ljubavi kojom nebeski Otac voli svoju kozmičku djecu, kad se nađem primoran na korištenje ljudskog jezičnog simbola ljubavi. Ovaj pojam, iako izražava čovjekov najveći koncept smrtnih odnosa poštovanja i odanosti, toliko često obilježava ljudske odnose koji su u potpunosti nečasni i ne zaslužuju da se opišu pomoću riječi koja se također koristi za označavanje neusporedive ljubavi živoga Boga prema njegovim kozmičkim stvorenjima! Kako je jadno što ne mogu upotrijebiti neki blaženi izraz koji nema nikakvog drugog značenja, koji ljudskom umu može prenijeti istinsku prirodu i prelijepu veličinu božanske ljubavi Rajskog Oca.
2:5.11 (40.3)
At times I am almost pained to be compelled to portray the divine affection of the heavenly Father for his universe children by the employment of the human word symbol love. This term, even though it does connote man’s highest concept of the mortal relations of respect and devotion, is so frequently designative of so much of human relationship that is wholly ignoble and utterly unfit to be known by any word which is also used to indicate the matchless affection of the living God for his universe creatures! How unfortunate that I cannot make use of some supernal and exclusive term which would convey to the mind of man the true nature and exquisitely beautiful significance of the divine affection of the Paradise Father.
U fizičkom svemiru možemo vidjeti božansku ljepotu, u intelektualnom svijetu možemo razabrati vječnu istinu, ali Božja dobrota se može naći samo u duhovnom svijetu osobnog religioznog iskustva. U svojoj istinskoj biti, religija je vjera- povjerenje u dobrotu Boga. Bog može veliki i apsolutan, i na neki način inteligentan i osoban u filozofiji, ali u religiji, Bog mora biti moralan; on mora biti dobar. Čovjek se može bojati velikog Boga, ali on vjeruje i voli samo dobrog Boga. Ova Božja dobrota je dio ličnosti Boga, a njegova se puna objava javlja samo u osobnom religioznom iskustvu Božjih sinova vjernika.
2:6.1 (40.5)
In the physical universe we may see the divine beauty, in the intellectual world we may discern eternal truth, but the goodness of God is found only in the spiritual world of personal religious experience. In its true essence, religion is a faith-trust in the goodness of God. God could be great and absolute, somehow even intelligent and personal, in philosophy, but in religion God must also be moral; he must be good. Man might fear a great God, but he trusts and loves only a good God. This goodness of God is a part of the personality of God, and its full revelation appears only in the personal religious experience of the believing sons of God.
Religija podrazumijeva da je nadsvijet duha svjestan i osjetljiv na osnovne potrebe ljudskog svijeta. Evolucijska religija može postati etična, ali samo religija otkrivenja može postati istinski i duhovno moralna. Isus je uzvisio zastarjeli koncept Boga kao Božanstva koje slijedi smjernicu kraljevske moralnosti, na tu nježnu i dirljivu razinu intimne obiteljske moralnosti odnosa između roditelja i djeteta, a u smrtnom iskustvu nema ljepšeg i nježnijeg odnosa.
2:6.2 (40.6)
Religion implies that the superworld of spirit nature is cognizant of, and responsive to, the fundamental needs of the human world. Evolutionary religion may become ethical, but only revealed religion becomes truly and spiritually moral. The olden concept that God is a Deity dominated by kingly morality was upstepped by Jesus to that affectionately touching level of intimate family morality of the parent-child relationship, than which there is none more tender and beautiful in mortal experience.
"Bogatstvo dobrote Božje želi vodi čovjeka na obraćenje." "Svaki dobar dar, svaki savršen poklon silazi od Oca svjetla." Bog je dobar; on je vječno utočište dušama ljudi." "Gospodin Bog je milosrdan i milostiv. On je spor na srdžbu, bogat ljubavlju i vjernošću." "Kušajte i vidite kako je dobar Gospodin! Blago čovjeku koji se njemu utječe." " Gospodin je milostiv i pun samilosti. On je Bog spasenja." " On liječi srca slomljena i povija rane duše. On je čovjekov svemoćni dobročinitelj."
2:6.3 (41.1)
The “richness of the goodness of God leads erring man to repentance.” “Every good gift and every perfect gift comes down from the Father of lights.” “God is good; he is the eternal refuge of the souls of men.” “The Lord God is merciful and gracious. He is long-suffering and abundant in goodness and truth.” “Taste and see that the Lord is good! Blessed is the man who trusts him.” “The Lord is gracious and full of compassion. He is the God of salvation.” “He heals the brokenhearted and binds up the wounds of the soul. He is man’s all-powerful benefactor.”
Koncept Boga kao kralja-suca, iako je potaknuo visoki moralni standard i stvorio društevnu grupu koja je poštivala zakone, je ostavio individualnog vjernika u tužnom položaju nesigurnosti u vezi njegova statusa u vremenu i vječnosti. Kasniji hebrejski proroci su objavio da je Bog Otac Izraela; Isus je otkrio Boga kao Oca svakog ljudskog bića. Isusov život je transcendentno osvijetlio sveukupnu smrtnu koncepciju Boga. Nesebičnost je dio roditeljske ljubavi. Bog voli poput oca, već kao otac. On je Rajski Otac svake ličnosti svemira.
2:6.4 (41.2)
The concept of God as a king-judge, although it fostered a high moral standard and created a law-respecting people as a group, left the individual believer in a sad position of insecurity respecting his status in time and in eternity. The later Hebrew prophets proclaimed God to be a Father to Israel; Jesus revealed God as the Father of each human being. The entire mortal concept of God is transcendently illuminated by the life of Jesus. Selflessness is inherent in parental love. God loves not like a father, but as a father. He is the Paradise Father of every universe personality.
Pravednost podrazumijeva da je Bog izvor moralnog zakona svemira. Istina prikazuje Boga kao otkrivatelja, kao učitelja. Ali ljubav daje i traži ljubav, traži suosjećajno zajedništvo, kao što postoji između roditelja i djeteta. Pravda može biti božanska misao, ali ljubav je očinski stav. Pogrešne pretpostavke da je Božja pravednost nepomirljiva s nesebičnom ljubavi nebeskog Oca, pretpostavljaju odsustvo jedinstva u prirodi Božanstva i izravno vode doktrini iskupljenja putem muke i smrti Isusove, koja je filozofski napad ne samo na jedinstvo već i na slobodnu volju Boga.
2:6.5 (41.3)
Righteousness implies that God is the source of the moral law of the universe. Truth exhibits God as a revealer, as a teacher. But love gives and craves affection, seeks understanding fellowship such as exists between parent and child. Righteousness may be the divine thought, but love is a father’s attitude. The erroneous supposition that the righteousness of God was irreconcilable with the selfless love of the heavenly Father, presupposed absence of unity in the nature of Deity and led directly to the elaboration of the atonement doctrine, which is a philosophic assault upon both the unity and the free-willness of God.
Nježni nebeski Otac, čiji duh živi u njegovoj zemaljskoj djeci, nije podijeljena ličnost - jedna ličnost pravde a druga milosti - niti je potrebno tražiti posrednika da osigura Očevu naklonost i oprost. Božanska ispravnost nije pod dominacijom neke krute osvetničke pravde; Bog kao otac nadilazi Boga kao suca.
2:6.6 (41.4)
The affectionate heavenly Father, whose spirit indwells his children on earth, is not a divided personality—one of justice and one of mercy—neither does it require a mediator to secure the Father’s favor or forgiveness. Divine righteousness is not dominated by strict retributive justice; God as a father transcends God as a judge.
Bog nikada nije bijesan, osvetoljubiv ili ljut. Istina da mudrost često obuzdava njegovu ljubav, dok pravda uvjetuje odbačenu milost. Njegova ljubav prema pravednosti ne može biti ispoljena kao jednaka mržnja prema grijehu. Otac nije nedosljedna ličnost; božansko jedinstvo je savršeno. U Rajskom Trojstvu postoji apsolutno jedinstvo, unatoč vječnom identitetu osoba koje su ravnopravne Bogu.
2:6.7 (41.5)
God is never wrathful, vengeful, or angry. It is true that wisdom does often restrain his love, while justice conditions his rejected mercy. His love of righteousness cannot help being exhibited as equal hatred for sin. The Father is not an inconsistent personality; the divine unity is perfect. In the Paradise Trinity there is absolute unity despite the eternal identities of the co-ordinates of God.
Bog voli grešnika i mrzi grijeh: takva izjava je istinita filozofski, ali Bog je transcendentna ličnost, osobe mogu jedino voljeti ili mrziti druge osobe. Grijeh nije osoba. Bog ljubi grešnika, jer je ličnost stvarnost (potencijalno vječna), dok prema grijehu Bog ne zauzima nikakav osobni stav, jer grijeh nije duhovna stvarnost; on nije osoban; stoga samo Božja pravda obraća pažnju na njegovo postojanje. Božja ljubav spašava grešnika; Božji zakon uništava grijeh. Ovaj stav božanske prirode bi očigledno bio promijenjen ako bi se grešnik potpuno poistovijeti s grijehom, isto kao što se taj smrtni um može u potpunosti identificirati s unutarnjim duhom, Ispravljačem. Takav smrtnik koji je identificiran s grijehom poprima posve neduhovnu narav (što ga čini osobno nestvarnim), te bi vremenom doživljava prestanak postojanja. Nestvarnost, čak i nepotpunost prirode stvorenog bića, ne mogu postojati zauvijek u svemiru koji svaki dan postaje sve stvarniji i duhovniji.
2:6.8 (41.6)
God loves the sinner and hates the sin: such a statement is true philosophically, but God is a transcendent personality, and persons can only love and hate other persons. Sin is not a person. God loves the sinner because he is a personality reality (potentially eternal), while towards sin God strikes no personal attitude, for sin is not a spiritual reality; it is not personal; therefore does only the justice of God take cognizance of its existence. The love of God saves the sinner; the law of God destroys the sin. This attitude of the divine nature would apparently change if the sinner finally identified himself wholly with sin just as the same mortal mind may also fully identify itself with the indwelling spirit Adjuster. Such a sin-identified mortal would then become wholly unspiritual in nature (and therefore personally unreal) and would experience eventual extinction of being. Unreality, even incompleteness of creature nature, cannot exist forever in a progressingly real and increasingly spiritual universe.
Ako se okrenemo svijetu ličnosti, Bog se otkriva kao osoba ljubavi; ako se okrenemo duhovnom svijetu, on je osobna ljubav; u religioznom iskustvu je oboje. Ljubav identificira slobodnu volju Boga. Božja dobrota počiva na dnu slobode božanske slobodne volje - univerzalne sklonosti prema ljubavi, ukazanju milosti, očitovanju stpljenja i službi oprosta.
2:6.9 (42.1)
Facing the world of personality, God is discovered to be a loving person; facing the spiritual world, he is a personal love; in religious experience he is both. Love identifies the volitional will of God. The goodness of God rests at the bottom of the divine free-willness—the universal tendency to love, show mercy, manifest patience, and minister forgiveness.
Fizičke činjenice su prilično jednolike, ali istina je živ i fleksbilan činitelj u filozofiji svemira. Ličnosti koje prolaze procesom evolucije su samo djelomično mudre i relativno istinite u svojim komunikacijama. One mogu biti sigurne samo što se tiče njihova osobnog iskustva. Ono što može biti u potpunosti istinito na jednom mjestu može biti samo relativno istinito u drugom segmentu tvorevine.
2:7.2 (42.3)
Physical facts are fairly uniform, but truth is a living and flexible factor in the philosophy of the universe. Evolving personalities are only partially wise and relatively true in their communications. They can be certain only as far as their personal experience extends. That which apparently may be wholly true in one place may be only relatively true in another segment of creation.
Božanska istina, najviša istina, je jednolika i univerzalna, ali prikaz duhovnih istina koji je promatran sa stanovišta brojnih osoba koje potiču s različitih planeta, ponekad varira u pogledu detalja zahvaljujući ovoj relativnosti u potpunosti njihova osobnog iskustva kao i dubini i opsegu tog iskustva. Dok su zakoni i uredbe, misli i stavovi, Prvog Izvora i Sredita vječno, beskonačno i univerzalno istiniti, u isto vrijeme, njihova primjena i prilagodba određenom svemiru, sustavu, svijetu ili stvorenoj inteligenciji, teku u skladu s planovima i metodama Sinova Stvoritelja koji djeluju u svojim svemirima, kao i u skladu s lokalnim planovima i postupcima Beskonačnog Duha i svih ostalih s njima povezanih nebeskih ličnosti.
2:7.3 (42.4)
Divine truth, final truth, is uniform and universal, but the story of things spiritual, as it is told by numerous individuals hailing from various spheres, may sometimes vary in details owing to this relativity in the completeness of knowledge and in the repleteness of personal experience as well as in the length and extent of that experience. While the laws and decrees, the thoughts and attitudes, of the First Great Source and Center are eternally, infinitely, and universally true; at the same time, their application to, and adjustment for, every universe, system, world, and created intelligence, are in accordance with the plans and technique of the Creator Sons as they function in their respective universes, as well as in harmony with the local plans and procedures of the Infinite Spirit and of all other associated celestial personalities.
2:7.4 (42.5)
The false science of materialism would sentence mortal man to become an outcast in the universe. Such partial knowledge is potentially evil; it is knowledge composed of both good and evil. Truth is beautiful because it is both replete and symmetrical. When man searches for truth, he pursues the divinely real.
Filozofi čine najveću grešku kad dopuste da ih zavede zabluda apstrakcije, praksa usmjeravaja pažnje na jedan aspekt stvarnosti i proglašavanja takvog izoliranog aspekta cijelom istinom. Mudar filozof uvijek traži kreativni dizajn koji je u pozadini i koji prethodi svim drugim kozmičkim pojavama. Misao stvoritelja uvijek mora prethoditi kreativnom djelovanju.
2:7.5 (42.6)
Philosophers commit their gravest error when they are misled into the fallacy of abstraction, the practice of focusing the attention upon one aspect of reality and then of pronouncing such an isolated aspect to be the whole truth. The wise philosopher will always look for the creative design which is behind, and pre-existent to, all universe phenomena. The creator thought invariably precedes creative action.
Intelektualna samosvijest može otkriti ljepotu istine, njezinu duhovnu kvalitetu, ne samo na osnovu filozofske dosljednosti svojih koncepcija već, što je još pouzdanije i sigurnije, na osnovu nepogrešivog uvjerenja sveprisutnog Duha Istine. Sreća proizlazi iz prepoznavanja istine, jer istinu čovjek može pretvoriti u djelo; on je može živjeti. Razočaranje i patnja prate zablude jer, budući da nisu stvarnost, one se ne mogu ostvariti u iskustvu. Božanska istina se najbolje može poznati po svoj duhovnoj aromi.
2:7.6 (42.7)
Intellectual self-consciousness can discover the beauty of truth, its spiritual quality, not only by the philosophic consistency of its concepts, but more certainly and surely by the unerring response of the ever-present Spirit of Truth. Happiness ensues from the recognition of truth because it can be acted out; it can be lived. Disappointment and sorrow attend upon error because, not being a reality, it cannot be realized in experience. Divine truth is best known by its spiritual flavor.
Vječno nastojanje je težnja za ujedinjenjem, za božanskim utjecanjem. Prostrani fizički svemir se utječe- prijanja u Otoku Raju; intelektualni svemir prijanja u Bogu uma, Združenom Činitelju; duhovni svemir prijanja u ličnosti Vječnog Sina. Ali izolirani smrtnik vremena i prostora prijanja u Bogu Ocu kroz izravnu vezu između unutarnjeg Misaonog Ispravljača i Oca Svih. Čovjekov Ispravljač je fragment Boga i vječito teži ujedinjenju s Bogom; on prijanja unutar i sa Rajskim Božanstvom Prvog Izvora i Središta.
2:7.7 (42.8)
The eternal quest is for unification, for divine coherence. The far-flung physical universe coheres in the Isle of Paradise; the intellectual universe coheres in the God of mind, the Conjoint Actor; the spiritual universe is coherent in the personality of the Eternal Son. But the isolated mortal of time and space coheres in God the Father through the direct relationship between the indwelling Thought Adjuster and the Universal Father. Man’s Adjuster is a fragment of God and everlastingly seeks for divine unification; it coheres with, and in, the Paradise Deity of the First Source and Center.
Velika pogreška židovske religije je njezin neuspjeh da poveže Božju dobrotu s činjenicama i istinama znanosti i privlačnom ljepotom umjetnosti. Kako je civilizacija napredovala i kako je religija nastavila ići svojim nerazumnim putem pretjeranog isticanja Božje dobrote uz relativno isključenje istine i zanemarivanje ljepote, određene vrste ljudi su razvile sve veću tendenciju da se udalje od apstraktnih i nepovezanih koncepcija izolirane dobrote. Prenaglašena i izolirana moralnost suvremene religije koja ne uspijeva održati odanost i lojalnost mnogih ljudi iz dvadesetog stoljeća, bi se oporavila ako, uz svoje moralne mandate posveti jednaku pažnju istinama znanosti, filozofije i duhovnog iskustva, kao i ljepotama fizičke tvorevine, čarima intelektualne umjetnosti i raskoši istinskog postignuća karaktera.
2:7.9 (43.2)
The great mistake of the Hebrew religion was its failure to associate the goodness of God with the factual truths of science and the appealing beauty of art. As civilization progressed, and since religion continued to pursue the same unwise course of overemphasizing the goodness of God to the relative exclusion of truth and neglect of beauty, there developed an increasing tendency for certain types of men to turn away from the abstract and dissociated concept of isolated goodness. The overstressed and isolated morality of modern religion, which fails to hold the devotion and loyalty of many twentieth-century men, would rehabilitate itself if, in addition to its moral mandates, it would give equal consideration to the truths of science, philosophy, and spiritual experience, and to the beauties of the physical creation, the charm of intellectual art, and the grandeur of genuine character achievement.
Religiozni izazov ove dobi je pred onim dalekovidim i naprednim muškarcima i ženama duhovnog uvida koji imaj u hrabrosti izgraditi novu i privlačnu filozofiju življenja iz proširenih i vrlo ujedinjenih suvremenih koncepcija kozmičke istine, ljepote svemira i božanske dobrote. Takvo novo i ispravno viđenje moralnosti može privući sve što je dobro u čovjekovu umu i dati podstreka svemu najboljem u ljudskoj duši. Istina, ljepota i dobrota su božanske stvarnosti, i kako čovjek uzlazi ljestvicom duhovnog življenja, ove uzvišene osobine Vječnoga postaju sve više koordinirane i ujedinjene u Bogu, koji je ljubav.
2:7.10 (43.3)
The religious challenge of this age is to those farseeing and forward-looking men and women of spiritual insight who will dare to construct a new and appealing philosophy of living out of the enlarged and exquisitely integrated modern concepts of cosmic truth, universe beauty, and divine goodness. Such a new and righteous vision of morality will attract all that is good in the mind of man and challenge that which is best in the human soul. Truth, beauty, and goodness are divine realities, and as man ascends the scale of spiritual living, these supreme qualities of the Eternal become increasingly co-ordinated and unified in God, who is love.
Sva istina - materijalna, filozofska ili duhovna - je lijepa i dobra. Sva stvarna ljepota - materijalna umjetnost ili duhovna simterija - je istinita i dobra. Sva istinska dobrota - osobna moralnost, društvena pravda ili božanska služba - je jednako istinita i lijepa. Zdravlje, razum, i sreća su integracija istine, ljepote i dobrote koje su uklopljene u ljudskom iskustvu. Takva razina učinkovitog življenja vodi ujedinjenju energetskih sustava, idejnih sustava i sustava duha.
2:7.11 (43.4)
All truth—material, philosophic, or spiritual—is both beautiful and good. All real beauty—material art or spiritual symmetry—is both true and good. All genuine goodness—whether personal morality, social equity, or divine ministry—is equally true and beautiful. Health, sanity, and happiness are integrations of truth, beauty, and goodness as they are blended in human experience. Such levels of efficient living come about through the unification of energy systems, idea systems, and spirit systems.
Istina je koherentna, ljepota j e privlačna, a dobrota stabilizirajuća. A kad se ove vrijednosti onoga što je stvarno koordiniraju u iskustvu ličnosti, rezultat je visoki stupanj ljubavi koji je uvjetovan smjernicama mudrosti i odanosti. Stvarna svrha svega svemira obrazovanja je utjecati na bolju koordinaciju izoliranog djeteta svjetova s većim stvarnostima njegova proširenog iskustva. Stvarnost je konačna na ljudskoj razini, a beskonačna i vječna na višim i božanskim razinama.
2:7.12 (43.5)
Truth is coherent, beauty attractive, goodness stabilizing. And when these values of that which is real are co-ordinated in personality experience, the result is a high order of love conditioned by wisdom and qualified by loyalty. The real purpose of all universe education is to effect the better co-ordination of the isolated child of the worlds with the larger realities of his expanding experience. Reality is finite on the human level, infinite and eternal on the higher and divine levels.