Knjiga Urantije
DIO IV. Isusov život i učenja
POGLAVLJE 132 : BORAVAK U RIMU
Paper 132
The Sojourn at Rome
The Sojourn at Rome
BUDUĆI da je Gonod nosio pozdrave indijskih vladara rimskom vladaru Tiberiju, Isus i dvojica Indijaca izašli su pred njega trećeg dana nakon dolaska u Rim. Mrzovoljni je car toga dana bio neobično dobro raspoložen i dugo je razgovarao s trojicom. Kad su se udaljili iz njegove nazočnosti, osvrćući se na Isusa, car je rekao pomoćniku koji je stajao njemu zdesna: „Kad bih imao kraljevsko držanje i uglađene manire tog čovjeka, bio bih pravi car, zar ne?”
132:0.1 (1455.1)
SINCE Gonod carried greetings from the princes of India to Tiberius, the Roman ruler, on the third day after their arrival in Rome the two Indians and Jesus appeared before him. The morose emperor was unusually cheerful on this day and chatted long with the trio. And when they had gone from his presence, the emperor, referring to Jesus, remarked to the aide standing on his right, “If I had that fellow’s kingly bearing and gracious manner, I would be a real emperor, eh?”
Dok je boravio u Rimu, Ganid je imao redovite sate za studij i posjećivanje zanimljivih mjesta u gradu. Njegov je otac imao mnogo posla, a želeći da njegov sin izraste u dostojnog nasljednika u upravljanju njegovim golemim trgovačkim interesima, smatrao je da je došlo vrijeme da dječaka uvede u poslovni svijet. U Rimu je živjelo mnogo građana Indije, pa je Gonoda često pratio jedan od njegovih vlastitih zaposlenika kao prevoditelj, tako da je Isus imao cijele dane na raspolaganju; na taj se način mogao temeljito upoznati s ovim gradom od milijun stanovnika. Često je posjećivao forum, središte političkog, pravnog i poslovnog života. Odlazio je i na Kapitolij te razmišljao o velikom neznanju u kojem su živjeli Rimljani, promatrajući veličanstveni hram posvećen Jupiteru, Junoni i Minervi. Također je mnogo vremena provodio na Palatinskom brdu, gdje su se nalazili careva rezidencija, hram Apolona te grčka i latinska knjižnica.
132:0.2 (1455.2)
While at Rome, Ganid had regular hours for study and for visiting places of interest about the city. His father had much business to transact, and desiring that his son grow up to become a worthy successor in the management of his vast commercial interests, he thought the time had come to introduce the boy to the business world. There were many citizens of India in Rome, and often one of Gonod’s own employees would accompany him as interpreter so that Jesus would have whole days to himself; this gave him time in which to become thoroughly acquainted with this city of two million inhabitants. He was frequently to be found in the forum, the center of political, legal, and business life. He often went up to the Capitolium and pondered the bondage of ignorance in which these Romans were held as he beheld this magnificent temple dedicated to Jupiter, Juno, and Minerva. He also spent much time on Palatine hill, where were located the emperor’s residence, the temple of Apollo, and the Greek and Latin libraries.
U to je vrijeme Rimsko Carstvo obuhvaćalo cijelu južnu Europu, Malu Aziju, Siriju, Egipat i sjeverozapadnu Afriku, a njegovi su stanovnici dolazili iz gotovo svih zemalja istočne hemisfere. Isusova želja da proučava ljude i druži se s tim kozmopolitskim mnoštvom smrtnika Urantije bila je glavni razlog zbog kojega je pristao na ovo putovanje.
132:0.3 (1455.3)
At this time the Roman Empire included all of southern Europe, Asia Minor, Syria, Egypt, and northwest Africa; and its inhabitants embraced the citizens of every country of the Eastern Hemisphere. His desire to study and mingle with this cosmopolitan aggregation of Urantia mortals was the chief reason why Jesus consented to make this journey.
Isus je tijekom boravka u Rimu mnogo naučio o ljudima, ali najvrjednije od svih mnogobrojnih iskustava tijekom šest mjeseci provedenih u tom gradu bili su njegovi susreti s vjerskim vođama prijestolnice Carstva i utjecaj koji je na njih izvršio. Prije kraja prvoga tjedna u Rimu potražio je i upoznao istaknute predstavnike cinika, stoika i kultova otajstva, osobito mitraista. Bez obzira na to je li mu već tada bilo jasno da će Židovi odbaciti njegovo poslanje, Isus je sasvim sigurno predviđao da će njegovi glasnici uskoro doći u Rim navijestiti kraljevstvo nebesko. Zato je, na doista zadivljujući način, počeo pripravljati put kako bi njihova poruka bila primljena spremnije i sigurnije. Odabrao je petoricu vodećih stoika, jedanaestoricu cinika i šesnaestoricu učitelja kultova otajstva te je gotovo šest mjeseci veći dio svojega slobodnog vremena provodio u bliskom druženju s tim vjerskim učiteljima. Njegova je metoda poučavanja bila jednostavna: nikada nije napadao njihove zablude niti je ukazivao na nedostatke njihovih učenja. U svakom je slučaju najprije izdvojio istinu koju su sadržavala njihova učenja, a zatim ju je tako obogatio i rasvijetlio u njihovim umovima da je ta uzvišenija istina ubrzo potisnula zablude koje su uz nju bile vezane. Tako su muškarci i žene koje je Isus poučavao bili pripravljeni kasnije prepoznati dodatne i srodne istine u učenju prvih kršćanskih misionara. Upravo je to rano prihvaćanje evanđeoske poruke dalo snažan poticaj brzom širenju kršćanstva u Rimu, a odatle i diljem Carstva.
132:0.4 (1455.4)
Jesus learned much about men while in Rome, but the most valuable of all the manifold experiences of his six months’ sojourn in that city was his contact with, and influence upon, the religious leaders of the empire’s capital. Before the end of the first week in Rome Jesus had sought out, and had made the acquaintance of, the worth-while leaders of the Cynics, the Stoics, and the mystery cults, in particular the Mithraic group. Whether or not it was apparent to Jesus that the Jews were going to reject his mission, he most certainly foresaw that his messengers were presently coming to Rome to proclaim the kingdom of heaven; and he therefore set about, in the most amazing manner, to prepare the way for the better and more certain reception of their message. He selected five of the leading Stoics, eleven of the Cynics, and sixteen of the mystery-cult leaders and spent much of his spare time for almost six months in intimate association with these religious teachers. And this was his method of instruction: Never once did he attack their errors or even mention the flaws in their teachings. In each case he would select the truth in what they taught and then proceed so to embellish and illuminate this truth in their minds that in a very short time this enhancement of the truth effectively crowded out the associated error; and thus were these Jesus-taught men and women prepared for the subsequent recognition of additional and similar truths in the teachings of the early Christian missionaries. It was this early acceptance of the teachings of the gospel preachers which gave that powerful impetus to the rapid spread of Christianity in Rome and from there throughout the empire.
Lakše je razumjeti puni značaj ovog izvanrednog djela ako zabilježimo činjenicu da su od ove skupine od trideset i dva religiozna vođe koje je Isus poučavao u Rimu samo dvojica ostala bez ploda; preostalih trideset postali su ključne osobe u uspostavi kršćanstva u Rimu, a neki od njih također su pomogli pretvoriti glavni mitraički hram u prvu kršćansku crkvu toga grada. Mi koji promatramo ljudske aktivnosti iza kulisa i u svjetlu devetnaest stoljeća vremena prepoznajemo samo tri čimbenika od presudne važnosti u ranom postavljanju pozornice za brzo širenje kršćanstva diljem Europe, a to su:
132:0.5 (1456.1)
The significance of this remarkable doing can the better be understood when we record the fact that, out of this group of thirty-two Jesus-taught religious leaders in Rome, only two were unfruitful; the thirty became pivotal individuals in the establishment of Christianity in Rome, and certain of them also aided in turning the chief Mithraic temple into the first Christian church of that city. We who view human activities from behind the scenes and in the light of nineteen centuries of time recognize just three factors of paramount value in the early setting of the stage for the rapid spread of Christianity throughout Europe, and they are:
Kroz sva svoja iskustva ni Stjepan ni odabrana tridesetorica nikada nisu shvatili da su nekoć razgovarali s čovjekom čije je ime poslije postalo središtem njihova religioznog nauka. Isusov rad s tom prvotnom trideset i dvojicom bio je posve osoban. U svom radu s tim ljudima pisar iz Damaska nikada se nije sastao s više od troje njih odjednom, rijetko s više od dvoje, a najčešće ih je poučavao pojedinačno. Mogao je ostvariti tako veliko djelo vjerske pouke zato što ti muškarci i žene nisu bili sputani predajom; nisu bili žrtve unaprijed stvorenih predodžbi o budućem razvoju religije.
132:0.9 (1456.5)
Through all their experiences, neither Stephen nor the thirty chosen ones ever realized that they had once talked with the man whose name became the subject of their religious teaching. Jesus’ work in behalf of the original thirty-two was entirely personal. In his labors for these individuals the scribe of Damascus never met more than three of them at one time, seldom more than two, while most often he taught them singly. And he could do this great work of religious training because these men and women were not tradition bound; they were not victims of a settled preconception as to all future religious developments.
Mnogo puta tijekom godina koje su ubrzo uslijedile Petar, Pavao i drugi kršćanski učitelji u Rimu slušali su o pisaru iz Damaska koji ih je bio pretekao i koji je tako očito (premda, kako su pretpostavljali, nesvjesno) pripravio put njihovu dolasku s novim evanđeljem. Premda Pavao nikada nije naslutio identitet toga pisara iz Damaska, nedugo prije svoje smrti, na temelju podudarnosti osobnih opisa, zaključio je da su "izrađivač šatora iz Antiohije" i "pisar iz Damaska" bili jedna te ista osoba. Jednom prilikom, propovijedajući u Rimu, Šimun Petar je, slušajući opis pisara iz Damaska, pomislio da bi to mogao biti Isus, ali je tu pomisao brzo odbacio, uvjeren (kako je mislio) da Gospodin nikada nije bio u Rimu.
132:0.10 (1456.6)
Many were the times in the years so soon to follow that Peter, Paul, and the other Christian teachers in Rome heard about this scribe of Damascus who had preceded them, and who had so obviously (and as they supposed unwittingly) prepared the way for their coming with the new gospel. Though Paul never really surmised the identity of this scribe of Damascus, he did, a short time before his death, because of the similarity of personal descriptions, reach the conclusion that the “tentmaker of Antioch” was also the “scribe of Damascus.” On one occasion, while preaching in Rome, Simon Peter, on listening to a description of the Damascus scribe, surmised that this individual might have been Jesus but quickly dismissed the idea, knowing full well (so he thought) that the Master had never been in Rome.
132:1.1 (1456.7)
It was with Angamon, the leader of the Stoics, that Jesus had an all-night talk early during his sojourn in Rome. This man subsequently became a great friend of Paul and proved to be one of the strong supporters of the Christian church at Rome. In substance, and restated in modern phraseology, Jesus taught Angamon:
Standard istinskih vrijednosti treba tražiti u duhovnom svijetu i na božanskim razinama vječne stvarnosti. Uzlazni smrtnik mora prepoznati sva niža i materijalna mjerila kao prolazna, djelomična i inferiorna. Znanstvenik je, kao znanstvenik, ograničen na otkrivanje međusobne povezanosti materijalnih činjenica. Strogo govoreći, nema pravo tvrditi da je materijalist ili idealist, jer bi time napustio stajalište istinskog znanstvenika, budući da svaka takva tvrdnja proizlazi iz same biti filozofije.
132:1.2 (1457.1)
The standard of true values must be looked for in the spiritual world and on divine levels of eternal reality. To an ascending mortal all lower and material standards must be recognized as transient, partial, and inferior. The scientist, as such, is limited to the discovery of the relatedness of material facts. Technically, he has no right to assert that he is either materialist or idealist, for in so doing he has assumed to forsake the attitude of a true scientist since any and all such assertions of attitude are the very essence of philosophy.
Osim ako se razmjerno ne povećaju moralni uvid i duhovne tekovine čovječanstva, neograničeni napredak čisto materijalističke kulture s vremenom može postati prijetnja civilizaciji. Čisto materijalistička znanost u sebi krije klicu uništenja samoga znanstvenog nastojanja, jer takav stav najavljuje konačan slom civilizacije koja je izgubila osjećaj za moralne vrijednosti i odbacila svoj cilj duhovnog postignuća.
132:1.3 (1457.2)
Unless the moral insight and the spiritual attainment of mankind are proportionately augmented, the unlimited advancement of a purely materialistic culture may eventually become a menace to civilization. A purely materialistic science harbors within itself the potential seed of the destruction of all scientific striving, for this very attitude presages the ultimate collapse of a civilization which has abandoned its sense of moral values and has repudiated its spiritual goal of attainment.
Materijalistički znanstvenik i krajnji idealist neminovno će biti u sukobu. To, međutim, ne vrijedi za one znanstvenike i idealiste koji dijele zajedničko mjerilo visokih moralnih vrijednosti i duhovnih kriterija. U svakom dobu znanstvenici i religiozni učitelji moraju shvatiti da ih prosuđuju potrebe čovječanstva. Moraju izbjegavati svaki međusobni sukob dok se svim silama nastoje pokazati dostojnima svoga daljnjeg postojanja još većom predanošću služenju ljudskom napretku. Ako je takozvana znanost ili religija nekoga doba lažna, tada mora ili pročistiti svoje djelovanje ili ustupiti mjesto materijalnoj znanosti ili duhovnoj religiji istinitijeg i dostojnijeg reda.
132:1.4 (1457.3)
The materialistic scientist and the extreme idealist are destined always to be at loggerheads. This is not true of those scientists and idealists who are in possession of a common standard of high moral values and spiritual test levels. In every age scientists and religionists must recognize that they are on trial before the bar of human need. They must eschew all warfare between themselves while they strive valiantly to justify their continued survival by enhanced devotion to the service of human progress. If the so-called science or religion of any age is false, then must it either purify its activities or pass away before the emergence of a material science or spiritual religion of a truer and more worthy order.
Mardus je bio priznati vođa cinika u Rimu i postao je veliki prijatelj pisara iz Damaska. Iz dana u dan razgovarao je s Isusom, a iz noći u noć slušao njegova uzvišena učenja. Među njihovim najvažnijim razgovorima bio je onaj u kojem je Isus nastojao odgovoriti na iskreno pitanje ovog cinika o dobru i zlu. U biti, izraženo jezikom dvadesetog stoljeća, Isus je rekao:
132:2.1 (1457.4)
Mardus was the acknowledged leader of the Cynics of Rome, and he became a great friend of the scribe of Damascus. Day after day he conversed with Jesus, and night upon night he listened to his supernal teaching. Among the more important discussions with Mardus was the one designed to answer this sincere Cynic’s question about good and evil. In substance, and in twentieth-century phraseology, Jesus said:
Moj brate, dobro i zlo su samo riječi koje simboliziraju relativne razine ljudskog shvaćanja opažljivog svemira. Ako je čovjek etički lijen i društveno ravnodušan, može kao svoj standard dobra uzeti aktualne društvene običaje. Ako je čovjek duhovno mlitav i moralno neprogresivan, može za svoje mjerilo dobra uzeti religijske prakse i predaje svojih suvremenika. Ali duša koja preživljava vrijeme i ulazi u vječnost mora donijeti živu i osobnu odluku između dobra i zla, utemeljenu na istinskim vrijednostima duhovnih mjerila koja je uspostavio božanski duh kojeg je Otac na nebu poslao da živi u srcu čovjeka. Taj unutarnji duh jest mjerilo opstanka ličnosti.
132:2.2 (1457.5)
My brother, good and evil are merely words symbolizing relative levels of human comprehension of the observable universe. If you are ethically lazy and socially indifferent, you can take as your standard of good the current social usages. If you are spiritually indolent and morally unprogressive, you may take as your standards of good the religious practices and traditions of your contemporaries. But the soul that survives time and emerges into eternity must make a living and personal choice between good and evil as they are determined by the true values of the spiritual standards established by the divine spirit which the Father in heaven has sent to dwell within the heart of man. This indwelling spirit is the standard of personality survival.
132:2.4 (1458.1)
The spiritually blind individual who logically follows scientific dictation, social usage, and religious dogma stands in grave danger of sacrificing his moral freedom and losing his spiritual liberty. Such a soul is destined to become an intellectual parrot, a social automaton, and a slave to religious authority.
Dobrota uvijek raste prema novim razinama povećane slobode moralnog samoostvarenja i duhovnog postignuća ličnosti – otkrića i identifikacije s unutarnjim Ispravljačem. Iskustvo je dobro ako povećava uvažavanje ljepote, uvećava moralnu volju, produbljuje razlučivanje istine, povećava sposobnost ljubavi i služenja bližnjima, uzvisuje duhovne ideale i ujedinjuje vrhovne ljudske motive vremena s vječnim planovima unutarnjeg Ispravljača; sve to izravno vodi povećanoj želji za vršenjem Očeve volje, a istodobno budi božansku strast bića da pronađe Boga i da mu postane sve sličniji.
132:2.5 (1458.2)
Goodness is always growing toward new levels of the increasing liberty of moral self-realization and spiritual personality attainment—the discovery of, and identification with, the indwelling Adjuster. An experience is good when it heightens the appreciation of beauty, augments the moral will, enhances the discernment of truth, enlarges the capacity to love and serve one’s fellows, exalts the spiritual ideals, and unifies the supreme human motives of time with the eternal plans of the indwelling Adjuster, all of which lead directly to an increased desire to do the Father’s will, thereby fostering the divine passion to find God and to be more like him.
Kako budete uzlazili svemirskom ljestvicom razvoja stvorenja, naći ćete sve više dobrote i sve manje zla, i to u savršenom skladu sa svojom sposobnošću za iskustvo dobrote i razlučivanje istine. Sposobnost pogrešnog djelovanja i iskustvo zla neće biti u potpunosti izgubljeni sve dok uzlazna ljudska duša ne dostigne konačne razine duha.
132:2.6 (1458.3)
As you ascend the universe scale of creature development, you will find increasing goodness and diminishing evil in perfect accordance with your capacity for goodness-experience and truth-discernment. The ability to entertain error or experience evil will not be fully lost until the ascending human soul achieves final spirit levels.
Dobrota je živa, relativna i uvijek napreduje, uvijek je osobno iskustvo i zauvijek povezana s razlučivanjem istine i ljepote. Dobrota se nalazi u prepoznavanju pozitivnih istinskih vrijednosti duhovne razine, koje u ljudskom iskustvu moraju stajati nasuprot svojoj negativnoj suprotnosti – sjenama potencijalnog zla.
132:2.7 (1458.4)
Goodness is living, relative, always progressing, invariably a personal experience, and everlastingly correlated with the discernment of truth and beauty. Goodness is found in the recognition of the positive truth-values of the spiritual level, which must, in human experience, be contrasted with the negative counterpart—the shadows of potential evil.
Dok ne postignete razine Raja, dobrota će uvijek biti više težnja nego posjedovanje, više cilj nego iskustvo ostvarenja. No, čak i kada gladujete i žeđate za pravednošću, možete doživjeti povećano zadovoljstvo u djelomičnom ostvarenju dobrote. Prisutnost dobra i zla u svijetu sama je po sebi čvrst dokaz postojanja i stvarnosti čovjekove moralne volje, odnosno ličnosti koja na taj način prepoznaje te vrijednosti i koja potom može birati između njih.
132:2.8 (1458.5)
Until you attain Paradise levels, goodness will always be more of a quest than a possession, more of a goal than an experience of attainment. But even as you hunger and thirst for righteousness, you experience increasing satisfaction in the partial attainment of goodness. The presence of goodness and evil in the world is in itself positive proof of the existence and reality of man’s moral will, the personality, which thus identifies these values and is also able to choose between them.
Po dostizanju Raja, uzlazni kapacitet za poistovjećenje čovjekova sebstva s istinskim vrijednostima duha toliko je proširen da to rezultira postizanjem savršenog stupnja svjetla i života. Takva usavršena duhovna ličnost postaje tako potpuno, božanski i duhovno ujedinjena s pozitivnim i uzvišenim osobinama dobrote, ljepote i istine da više ne postoji mogućnost da takav pravedan duh, kada se nađe izložen prodornom sjaju božanske svjetlosti beskonačnih Vladara Raja, baci i najmanju negativnu sjenu potencijalnog zla. U svim takvim duhovnim ličnostima dobrota više nije djelomična, kontrastivna ni usporedna; ona je postala božanski potpuna i duhovno prepuna; ona se približava čistoći i savršenstvu Vrhovnog.
132:2.9 (1458.6)
By the time of the attainment of Paradise the ascending mortal’s capacity for identifying the self with true spirit values has become so enlarged as to result in the attainment of the perfection of the possession of the light of life. Such a perfected spirit personality becomes so wholly, divinely, and spiritually unified with the positive and supreme qualities of goodness, beauty, and truth that there remains no possibility that such a righteous spirit would cast any negative shadow of potential evil when exposed to the searching luminosity of the divine light of the infinite Rulers of Paradise. In all such spirit personalities, goodness is no longer partial, contrastive, and comparative; it has become divinely complete and spiritually replete; it approaches the purity and perfection of the Supreme.
Mogućnost zla mora postojati kako bi omogućila moralni izbor, ali ne i njegova aktualizacija. Sjena ostaje samo relativno stvarna. Aktualizirano zlo nije nužno kao osobno iskustvo. Potencijal zla jednako dobro služi kao poticaj za donošenje odluka u domenama moralnog napretka na nižim razinama duhovnog razvoja. Zlo postaje aktualizirano u osobnom iskustvu tek kada ga moralni um izabere i time ga aktualizira kao vlastito iskustvo izbora i djelovanja.
132:2.10 (1458.7)
The possibility of evil is necessary to moral choosing, but not the actuality thereof. A shadow is only relatively real. Actual evil is not necessary as a personal experience. Potential evil acts equally well as a decision stimulus in the realms of moral progress on the lower levels of spiritual development. Evil becomes a reality of personal experience only when a moral mind makes evil its choice.
Nabon je bio Grk židovskog porijekla i najistaknutiji vođa mitraizma, tada najistaknutijeg misterijskog kulta u Rimu. Iako je ovaj visoki mitraički svećenik vodio brojne razgovore s pisarom iz Damaska, najviše ga je dojmila rasprava jedne večeri o istini i vjeri. Nabon je planirao preobratiti Isusa i čak mu je predložio da se vrati u Palestinu kao mitraički učitelj. Nije shvaćao da ga Isus priprema učiniti jednim od prvih obraćenika na evanđelje kraljevstva. Na suvremenom jeziku, ovo je bit Isusova učenja:
132:3.1 (1459.1)
Nabon was a Greek Jew and foremost among the leaders of the chief mystery cult in Rome, the Mithraic. While this high priest of Mithraism held many conferences with the Damascus scribe, he was most permanently influenced by their discussion of truth and faith one evening. Nabon had thought to make a convert of Jesus and had even suggested that he return to Palestine as a Mithraic teacher. He little realized that Jesus was preparing him to become one of the early converts to the gospel of the kingdom. Restated in modern phraseology, the substance of Jesus’ teaching was:
Istina se ne može definirati riječima, već samo življenjem. Istina je uvijek više od znanja. Znanje se odnosi na vidljive stvari, ali istina nadilazi takve čisto materijalne razine i u suradnji s mudrošću obuhvaća stvarnosti koje se ne mogu točno kvantificirati, poput ljudskog iskustva, pa čak i duhovnih i živućih stvarnosti. Znanje proizlazi iz znanosti; mudrost iz istinske filozofije; istina iz religioznog iskustva duhovnog življenja. Znanje se bavi činjenicama; mudrost odnosima; a istina stvarnošću vrijednosti.
132:3.2 (1459.2)
Truth cannot be defined with words, only by living. Truth is always more than knowledge. Knowledge pertains to things observed, but truth transcends such purely material levels in that it consorts with wisdom and embraces such imponderables as human experience, even spiritual and living realities. Knowledge originates in science; wisdom, in true philosophy; truth, in the religious experience of spiritual living. Knowledge deals with facts; wisdom, with relationships; truth, with reality values.
132:3.3 (1459.3)
Man tends to crystallize science, formulate philosophy, and dogmatize truth because he is mentally lazy in adjusting to the progressive struggles of living, while he is also terribly afraid of the unknown. Natural man is slow to initiate changes in his habits of thinking and in his techniques of living.
Obznanjena istina, osobno otkrivena istina, vrhovna je radost ljudske duše; ona je zajednički proizvod materijalnog uma i unutarnjeg duha. Vječno spasenje ove duše koja opaža istinu i voli ljepotu osigurano je tom glađu i žeđu za dobrotom koja navodi ovo smrtno biće da usvoji samo jedan cilj: da čini Očevu volju, da pronađe Boga i postane poput njega. Ne postoji sukob između istinskog znanja i istine. Sukob može postojati između znanja i ljudskih vjerovanja, kada ta vjerovanja postanu obojena predrasudama, iskrivljena strahom i dominirana strahom od suočavanja s novim činjenicama materijalnog otkrića ili duhovnog napretka.
132:3.4 (1459.4)
Revealed truth, personally discovered truth, is the supreme delight of the human soul; it is the joint creation of the material mind and the indwelling spirit. The eternal salvation of this truth-discerning and beauty-loving soul is assured by that hunger and thirst for goodness which leads this mortal to develop a singleness of purpose to do the Father’s will, to find God and to become like him. There is never conflict between true knowledge and truth. There may be conflict between knowledge and human beliefs, beliefs colored with prejudice, distorted by fear, and dominated by the dread of facing new facts of material discovery or spiritual progress.
Ali istina nikada ne može postati čovjekovo posjedovanje bez djelovanja vjere. Jer čovjekove misli, mudrost, etika i ideali nikada neće biti veći od njegove vjere, njegove uzvišene nade. A svaka takva istinska vjera počiva na dubokom razmišljanju, iskrenoj samokritici i beskompromisnoj moralnoj svijesti. Vjera je nadahnuće poduhovljene kreativne mašte.
132:3.5 (1459.5)
But truth can never become man’s possession without the exercise of faith. This is true because man’s thoughts, wisdom, ethics, and ideals will never rise higher than his faith, his sublime hope. And all such true faith is predicated on profound reflection, sincere self-criticism, and uncompromising moral consciousness. Faith is the inspiration of the spiritized creative imagination.
Vjera oslobađa nadljudske aktivnosti božanske iskre, besmrtne klice, koja živi u umu čovjeka i koja je potencijal vječnog opstanka. Biljke i životinje preživljavaju u vremenu tehnikom prenošenja s jedne generacije na drugu identičnih nasljednih faktora. Ljudska duša (ličnost) čovjeka preživljava smrt povezivanjem svoga identiteta s ovom unutarnjom iskrom božanstva, koja je besmrtna i koja omogućuje produženje ljudske ličnosti na sve višim razinama progresivne kozmičke egzistencije. Skriveno sjeme ljudske duše je besmrtni duh. Druga generacija duše je prvi stupanj u slijedu manifestacija ličnosti duhovnih i sve viših stupnjeva egzistencije, koja završava tek kada ta božanska jedinka dostigne izvor svoje egzistencije, osobni izvor cjelokupne egzistencije, Boga, koji je Otac Svih.
132:3.6 (1459.6)
Faith acts to release the superhuman activities of the divine spark, the immortal germ, that lives within the mind of man, and which is the potential of eternal survival. Plants and animals survive in time by the technique of passing on from one generation to another identical particles of themselves. The human soul (personality) of man survives mortal death by identity association with this indwelling spark of divinity, which is immortal, and which functions to perpetuate the human personality upon a continuing and higher level of progressive universe existence. The concealed seed of the human soul is an immortal spirit. The second generation of the soul is the first of a succession of personality manifestations of spiritual and progressing existences, terminating only when this divine entity attains the source of its existence, the personal source of all existence, God, the Universal Father.
132:3.7 (1459.7)
Human life continues—survives—because it has a universe function, the task of finding God. The faith-activated soul of man cannot stop short of the attainment of this goal of destiny; and when it does once achieve this divine goal, it can never end because it has become like God—eternal.
Duhovna evolucija je iskustvo sve većeg i dobrovoljnog odabira dobrote uz istodobno sve veće smanjenje mogućnosti zla. Uz postizanje konačnosti izbora dobrote i dovršetkom kapaciteta za uvažavanje istine, javlja se savršenstvo ljepote i svetosti čija ispravnost zauvijek sprječava mogućnost pojave čak i koncepta potencijalnog zla. Takva duša koja poznaje Boga ne baca nikakvu sjenu sumnje ili zla kada djeluje na tako visokoj razini duha božanske dobrote.
132:3.8 (1460.1)
Spiritual evolution is an experience of the increasing and voluntary choice of goodness attended by an equal and progressive diminution of the possibility of evil. With the attainment of finality of choice for goodness and of completed capacity for truth appreciation, there comes into existence a perfection of beauty and holiness whose righteousness eternally inhibits the possibility of the emergence of even the concept of potential evil. Such a God-knowing soul casts no shadow of doubting evil when functioning on such a high spirit level of divine goodness.
Kozmički napredak obilježen je povećanjem slobode ličnosti jer je povezan s postupnim postizanjem sve viših i viših razina samorazumijevanja i dobrovoljne samokontrole koja iz toga proizlazi. Postizanje savršenstva duhovne samokontrole jednako je cjelovitosti kozmičke i osobne slobode. Vjera potiče i održava čovjekovu dušu usred zbrke njezine rane orijentacije u tako velikom svemiru, dok molitva postaje veliki ujedinitelj različitih nadahnuća kreativne mašte, a vjera potiče dušu da se pokuša identificirati s idealima duha unutarnje i pridružene božanske prisutnosti.
132:3.10 (1460.3)
Universe progress is characterized by increasing personality freedom because it is associated with the progressive attainment of higher and higher levels of self-understanding and consequent voluntary self-restraint. The attainment of perfection of spiritual self-restraint equals completeness of universe freedom and personal liberty. Faith fosters and maintains man’s soul in the midst of the confusion of his early orientation in such a vast universe, whereas prayer becomes the great unifier of the various inspirations of the creative imagination and the faith urges of a soul trying to identify itself with the spirit ideals of the indwelling and associated divine presence.
Isus nije posvetio sve svoje slobodno vrijeme za vrijeme boravka u Rimu ovom poslu pripreme muškaraca i žena da postanu budući sljedbenici u nadolazećem kraljevstvu. On je proveo mnogo vremena u stjecanju iskustva o svim rasama i klasama ljudi koji su živjeli u tom, najvećem i najkozmopolitskijem gradu na svijetu. U svakom od tih brojnih ljudskih kontakata Isus je imao dvostruku namjeru: želio je naučiti njihove reakcije na život koji su živjeli u tijelu, a u isto vrijeme je želio reći ili učiniti nešto što bi činilo taj život bogatijim i vrjednijim. Njegova vjerska učenja tijekom tih tjedana nisu bila drugačija od onih koja su karakterizirala njegov kasniji život poučavanja dvanaestorice i propovijedanja mnoštvu.
132:4.1 (1460.5)
Jesus did not devote all his leisure while in Rome to this work of preparing men and women to become future disciples in the oncoming kingdom. He spent much time gaining an intimate knowledge of all races and classes of men who lived in this, the largest and most cosmopolitan city of the world. In each of these numerous human contacts Jesus had a double purpose: He desired to learn their reactions to the life they were living in the flesh, and he was also minded to say or do something to make that life richer and more worth while. His religious teachings during these weeks were no different than those which characterized his later life as teacher of the twelve and preacher to the multitudes.
Uvijek je srž njegove poruke bila: činjenica da Nebeski Otac voli svoju djecu i istina njegova milosrđa, zajedno s radosnom viješću da je čovjek sin po vjeri ovog istog Oca ljubavi. U ophođenju s ljudima Isus je obično nastojao navesti ljude da se otvore i razgovaraju s njim postavljajući im pitanja. Razgovori su obično započinjali tako što je on postavljao pitanja njima, a završavali tako što su oni postavljali pitanja njemu. Bio je jednako vješt u poučavanju bilo da je postavljao pitanja ili odgovarao na njih. U pravilu je onima koje je najviše poučio najmanje rekao. Najviše su koristi od njegove osobne službe imali preopterećeni, tjeskobni i bezvoljni smrtnici, kojima je veliko olakšanje pružala prilika da izliju svoju dušu pred suosjećajnim slušateljem koji je bio punim razumijevanja, a Isus je bio sve to i još mnogo više. A kad bi ta neprilagođena ljudska bića Isusu ispričala svoje nevolje, uvijek im je znao ponuditi praktične savjete koji su odmah pomagali u rješavanju njihovih stvarnih teškoća, premda pritom nikada nije propuštao uputiti riječi neposredne utjehe i ohrabrenja. I uvijek je tim ožalošćenim smrtnicima govorio o Božjoj ljubavi te im na razne načine davao do znanja da su djeca ovog nebeskog Oca ljubavi.
132:4.2 (1460.6)
Always the burden of his message was: the fact of the heavenly Father’s love and the truth of his mercy, coupled with the good news that man is a faith-son of this same God of love. Jesus’ usual technique of social contact was to draw people out and into talking with him by asking them questions. The interview would usually begin by his asking them questions and end by their asking him questions. He was equally adept in teaching by either asking or answering questions. As a rule, to those he taught the most, he said the least. Those who derived most benefit from his personal ministry were overburdened, anxious, and dejected mortals who gained much relief because of the opportunity to unburden their souls to a sympathetic and understanding listener, and he was all that and more. And when these maladjusted human beings had told Jesus about their troubles, always was he able to offer practical and immediately helpful suggestions looking toward the correction of their real difficulties, albeit he did not neglect to speak words of present comfort and immediate consolation. And invariably would he tell these distressed mortals about the love of God and impart the information, by various and sundry methods, that they were the children of this loving Father in heaven.
Na taj način, tijekom boravka u Rimu, Isus je osobno došao u blizak i oplemenjujući dodir s više od pet stotina smrtnika toga carstva. Tako je stekao poznavanje različitih ljudskih rasa kakvo nikada nije mogao steći u Jeruzalemu, a jedva i u Aleksandriji. Tih je šest mjeseci uvijek smatrao jednim od najbogatijih i najpoučnijih razdoblja svoga zemaljskog života.
132:4.3 (1461.1)
In this manner, during the sojourn in Rome, Jesus personally came into affectionate and uplifting contact with upward of five hundred mortals of the realm. He thus gained a knowledge of the different races of mankind which he could never have acquired in Jerusalem and hardly even in Alexandria. He always regarded this six months as one of the richest and most informative of any like period of his earth life.
Kao što se i moglo očekivati, tako svestran i poduzetan čovjek nije mogao šest mjeseci djelovati u svjetskoj metropoli a da ga brojni ljudi ne pokušaju pridobiti za neki poslovni pothvat ili, još češće, za kakav projekt poučavanja, društvene reforme ili vjerskog pokreta. Primio je više od desetak takvih ponuda i svaku je iskoristio kao priliku da pomno odabranim riječima ili nekim uslužnim činom prenese misao o duhovnom oplemenjenju. Isus je rado činio usluge ljudima, čak i one sasvim male, bez obzira na to tko su bili.
132:4.4 (1461.2)
As might have been expected, such a versatile and aggressive man could not thus function for six months in the world’s metropolis without being approached by numerous persons who desired to secure his services in connection with some business or, more often, for some project of teaching, social reform, or religious movement. More than a dozen such proffers were made, and he utilized each one as an opportunity for imparting some thought of spiritual ennoblement by well-chosen words or by some obliging service. Jesus was very fond of doing things—even little things—for all sorts of people.
S jednim je rimskim senatorom razgovarao o politici i državničkom umijeću, a taj je susret s Isusom ostavio tako dubok dojam na tog zakonodavca da je ostatak života uzalud nastojao navesti svoje kolege da promijene smjer državne politike: umjesto da država uzdržava i hrani narod, narod bi trebao uzdržavati državu. Isus je jednu večer proveo s bogatim robovlasnikom govoreći o čovjeku kao Božjem sinu, a već je sljedećeg dana taj čovjek, Klaudije, oslobodio svojih sto sedamnaest robova. Posjetio je jednoga grčkog liječnika na večeri i govorio mu kako njegovi bolesnici imaju um i dušu jednako kao i tijelo, potaknuvši tako tog sposobnog liječnika da svoju službu bližnjima proširi na dalekosežniji način. Razgovarao je s ljudima svih društvenih slojeva i životnih poziva. Jedino mjesto u Rimu koje nije posjetio bila su javna kupališta. Odbio je pratiti svoje prijatelje u kupališta zbog spolne razuzdanosti koja je ondje vladala.
132:4.5 (1461.3)
He talked with a Roman senator on politics and statesmanship, and this one contact with Jesus made such an impression on this legislator that he spent the rest of his life vainly trying to induce his colleagues to change the course of the ruling policy from the idea of the government supporting and feeding the people to that of the people supporting the government. Jesus spent one evening with a wealthy slaveholder, talked about man as a son of God, and the next day this man, Claudius, gave freedom to one hundred and seventeen slaves. He visited at dinner with a Greek physician, telling him that his patients had minds and souls as well as bodies, and thus led this able doctor to attempt a more far-reaching ministry to his fellow men. He talked with all sorts of people in every walk of life. The only place in Rome he did not visit was the public baths. He refused to accompany his friends to the baths because of the sex promiscuity which there prevailed.
Rimskom je vojniku, dok su šetali uz Tiber, rekao: „Neka ti srce bude hrabro kao i ruka. Usudi se činiti pravdu i budi dovoljno velikodušan da iskažeš milosrđe. Prisili svoju nižu narav da se pokorava tvojoj višoj naravi, kao što se ti pokoravaš svojim nadređenima. Poštuj dobrotu i uzdiži istinu. Biraj lijepo umjesto ružnog. Voli svoje bližnje i svim srcem traži Boga, jer Bog je tvoj Otac na nebu.”
132:4.6 (1461.4)
To a Roman soldier, as they walked along the Tiber, he said: “Be brave of heart as well as of hand. Dare to do justice and be big enough to show mercy. Compel your lower nature to obey your higher nature as you obey your superiors. Revere goodness and exalt truth. Choose the beautiful in place of the ugly. Love your fellows and reach out for God with a whole heart, for God is your Father in heaven.”
Govorniku na forumu rekao je: „Tvoja je rječitost dojmljiva, tvoja logika vrijedna divljenja, a glas ugodan, ali u tvojem učenju jedva da ima istine. Kad bi samo mogao iskusiti nadahnjujuće zadovoljstvo poznavanja Boga kao svog duhovnog Oca, mogao bi svoje govorničke sposobnosti upotrijebiti da oslobodiš svoje bližnje od okova tame i ropstva neznanja.” Bio je to Marko koji je kasnije čuo Petrovu propovijed u Rimu i postao njegov nasljednik. Kad su razapeli Šimuna Petra, upravo je on prkosio rimskim progoniteljima i neustrašivo nastavio propovijedati novo evanđelje.
132:4.7 (1461.5)
To the speaker at the forum he said: “Your eloquence is pleasing, your logic is admirable, your voice is pleasant, but your teaching is hardly true. If you could only enjoy the inspiring satisfaction of knowing God as your spiritual Father, then you might employ your powers of speech to liberate your fellows from the bondage of darkness and from the slavery of ignorance.” This was the Marcus who heard Peter preach in Rome and became his successor. When they crucified Simon Peter, it was this man who defied the Roman persecutors and boldly continued to preach the new gospel.
Susrevši siromaha koji je bio lažno optužen, Isus je pošao s njim pred suca i, nakon što je dobio posebno dopuštenje da govori u njegovu korist, između ostaloga rekao u svom veličanstvenom govoru: „Pravda čini narod velikim, a što je narod veći, to će više nastojati da nepravda ne zadesi ni njegova najponiznijeg građanina. Jao svakom narodu u kojem samo oni koji imaju novac i utjecaj mogu biti sigurni da će pred sudovima ostvariti pravdu! Sveta je dužnost sudaca osloboditi nevine jednako kao i kazniti krive. O nepristranosti, pravičnosti i čestitosti njihovih sudova ovisi opstanak svakoga naroda. Građanska vlast temelji se na pravdi, kao što se istinska religija temelji na milosti.” Sudac je ponovno otvorio slučaj i, nakon što su dokazi bili pažljivo ispitani, oslobodio je optuženika. Od svih Isusovih aktivnosti tijekom tih dana osobne službe, ova je bila najbliže javnom nastupu.
132:4.8 (1462.1)
Meeting a poor man who had been falsely accused, Jesus went with him before the magistrate and, having been granted special permission to appear in his behalf, made that superb address in the course of which he said: “Justice makes a nation great, and the greater a nation the more solicitous will it be to see that injustice shall not befall even its most humble citizen. Woe upon any nation when only those who possess money and influence can secure ready justice before its courts! It is the sacred duty of a magistrate to acquit the innocent as well as to punish the guilty. Upon the impartiality, fairness, and integrity of its courts the endurance of a nation depends. Civil government is founded on justice, even as true religion is founded on mercy.” The judge reopened the case, and when the evidence had been sifted, he discharged the prisoner. Of all Jesus’ activities during these days of personal ministry, this came the nearest to being a public appearance.
Jedan bogataš, rimski građanin i stoik, postao je veoma zainteresiran za Isusova učenja nakon što ga je s njima upoznao Angamon. Nakon mnogih prisnih razgovora ovaj je bogataš upitao Isusa što bi učinio s bogatstvom kada bi ga imao, a Isus mu je odgovorio: „Materijalno bih bogatstvo upotrijebio za unapređenje materijalnog života, kao što bih znanje, mudrost i službu duha posvetio obogaćenju intelektualnog života, oplemenjenju društvenog života i napretku života duha. Materijalnim bih bogatstvom upravljao kao mudar i djelotvoran upravitelj dobrima jedne generacije, na korist i oplemenjenje sljedeće i budućih generacija.”
132:5.1 (1462.2)
A certain rich man, a Roman citizen and a Stoic, became greatly interested in Jesus’ teaching, having been introduced by Angamon. After many intimate conferences this wealthy citizen asked Jesus what he would do with wealth if he had it, and Jesus answered him: “I would bestow material wealth for the enhancement of material life, even as I would minister knowledge, wisdom, and spiritual service for the enrichment of the intellectual life, the ennoblement of the social life, and the advancement of the spiritual life. I would administer material wealth as a wise and effective trustee of the resources of one generation for the benefit and ennoblement of the next and succeeding generations.”
Ali bogataš nije bio posve zadovoljan Isusovim odgovorom. Usudio se ponovno upitati: „Ali što misliš, što bi čovjek u mom položaju trebao učiniti sa svojim bogatstvom? Trebam li ga zadržati ili ga dati?” Kad je Isus spoznao da on doista želi bolje upoznati istinu o svojoj odanosti Bogu i svojoj dužnosti prema ljudima, nastavio je: „Dragi prijatelju, vidim da si iskren tragatelj za mudrošću i pošten ljubitelj istine; stoga ti želim izložiti svoje viđenje rješenja tvojih problema povezanih s odgovornostima koje donosi bogatstvo. Činim to zato što si zatražio moj savjet, a dajući ti ovaj savjet, ne bavim se bogatstvom nijednog drugog bogataša; savjetujem samo tebi i radi tvog osobnog usmjerenja. Ako iskreno želiš svoje bogatstvo smatrati povjerenim dobrom, ako doista želiš postati mudar i djelotvoran upravitelj svojega stečenog bogatstva, tada ti savjetujem da izvršiš sljedeću analizu izvora svojega bogatstva: upitaj samoga sebe i učini sve što možeš da pronađeš iskren odgovor: odakle potječe ovo bogatstvo? A kao pomoć u proučavanju izvora svojega velikog imetka, predlažem da imaš na umu sljedećih deset različitih načina stjecanja materijalnog bogatstva:
132:5.2 (1462.3)
But the rich man was not fully satisfied with Jesus’ answer. He made bold to ask again: “But what do you think a man in my position should do with his wealth? Should I keep it, or should I give it away?” And when Jesus perceived that he really desired to know more of the truth about his loyalty to God and his duty to men, he further answered: “My good friend, I discern that you are a sincere seeker after wisdom and an honest lover of truth; therefore am I minded to lay before you my view of the solution of your problems having to do with the responsibilities of wealth. I do this because you have asked for my counsel, and in giving you this advice, I am not concerned with the wealth of any other rich man; I am offering advice only to you and for your personal guidance. If you honestly desire to regard your wealth as a trust, if you really wish to become a wise and efficient steward of your accumulated wealth, then would I counsel you to make the following analysis of the sources of your riches: Ask yourself, and do your best to find the honest answer, whence came this wealth? And as a help in the study of the sources of your great fortune, I would suggest that you bear in mind the following ten different methods of amassing material wealth:
„I zato, moj prijatelju, ako želiš biti vjeran i pravedan upravitelj svojega velikog bogatstva pred Bogom i u službi ljudima, moraš približno podijeliti svoje bogatstvo na ovih deset velikih kategorija, a zatim svakim dijelom upravljati u skladu s mudrim i poštenim tumačenjem zakona pravde, poštenog postupanja, pravičnosti i istinske djelotvornosti; premda te Bog neba neće osuditi ako ponekad, u dvojbenim okolnostima, pogriješiš na strani milosrdnog i nesebičnog obzira prema nevoljama žrtava nesretnih okolnosti smrtnog života. Kada iskreno sumnjaš u pravednost i pravičnost materijalnih pitanja, neka tvoje odluke budu naklonjene onima kojima je potrebna pomoć, neka budu naklonjene onima koji trpe nesreću nezasluženih teškoća.”
132:5.13 (1463.7)
“And so, my friend, if you would be a faithful and just steward of your large fortune, before God and in service to men, you must approximately divide your wealth into these ten grand divisions, and then proceed to administer each portion in accordance with the wise and honest interpretation of the laws of justice, equity, fairness, and true efficiency; albeit, the God of heaven would not condemn you if sometimes you erred, in doubtful situations, on the side of merciful and unselfish regard for the distress of the suffering victims of the unfortunate circumstances of mortal life. When in honest doubt about the equity and justice of material situations, let your decisions favor those who are in need, favor those who suffer the misfortune of undeserved hardships.”
Nakon što je nekoliko sati raspravljao o tim pitanjima i odgovarajući na zahtjev bogataša za daljnjim i podrobnijim uputama, Isus je nastavio razrađivati svoj savjet, u biti rekavši: „Dok ti iznosim daljnje prijedloge u vezi s tvojim odnosom prema bogatstvu, želim te upozoriti da moj savjet primiš kao savjet upućen samo tebi i za tvoje osobno usmjerenje. Govorim samo u svoje ime i tebi kao prijatelju koji želi saznati više. Zaklinjem te da ne počneš diktirati drugim bogatašima kako trebaju gledati na svoje bogatstvo. Savjetujem ti:
132:5.14 (1463.8)
After discussing these matters for several hours and in response to the rich man’s request for further and more detailed instruction, Jesus went on to amplify his advice, in substance saying: “While I offer further suggestions concerning your attitude toward wealth, I would admonish you to receive my counsel as given only to you and for your personal guidance. I speak only for myself and to you as an inquiring friend. I adjure you not to become a dictator as to how other rich men shall regard their wealth. I would advise you:
„1. Kao upravitelj naslijeđenog bogatstva trebaš razmotriti njegove izvore. Imaš moralnu obvezu predstavljati prošlu generaciju u poštenom prenošenju zakonito stečenog bogatstva budućim generacijama, nakon što izdvojiš pravičan dio za dobrobit sadašnje generacije. Ali nisi obvezan ovjekovječiti nepoštenje ili nepravdu povezanu s nepravednim gomilanjem bogatstva tvojih predaka. Svaki dio tvojega naslijeđenog bogatstva za koji se pokaže da potječe od prijevare ili nepravde možeš raspodijeliti u skladu sa svojim osjećajem za pravdu, velikodušnost i naknadu štete. Ostatak svojega zakonito stečenog naslijeđenog bogatstva možeš pravedno upotrijebiti i sigurno prenijeti kao povjerenik jedne generacije drugoj. Mudro razlikovanje i zdrava prosudba trebali bi upravljati tvojim odlukama o ostavštini bogatstva svojim nasljednicima.”
132:5.15 (1463.9)
“1. As steward of inherited wealth you should consider its sources. You are under moral obligation to represent the past generation in the honest transmittal of legitimate wealth to succeeding generations after subtracting a fair toll for the benefit of the present generation. But you are not obligated to perpetuate any dishonesty or injustice involved in the unfair accumulation of wealth by your ancestors. Any portion of your inherited wealth which turns out to have been derived through fraud or unfairness, you may disburse in accordance with your convictions of justice, generosity, and restitution. The remainder of your legitimate inherited wealth you may use in equity and transmit in security as the trustee of one generation for another. Wise discrimination and sound judgment should dictate your decisions regarding the bequest of riches to your successors.
„2. Svatko tko uživa bogatstvo kao rezultat otkrića treba zapamtiti da čovjek može živjeti na Zemlji samo kratko vrijeme i da stoga treba poduzeti odgovarajuće mjere kako bi se ta otkrića na koristan način podijelila s najvećim mogućim brojem svojih bližnjih. Dok otkrivaču ne treba uskratiti svaku nagradu za njegov trud pri otkrivanju, on se ne bi smio sebično usuditi prisvojiti sve prednosti i blagodati koje proizlaze iz otkrivanja nagomilanih prirodnih resursa.”
132:5.16 (1463.10)
“2. Everyone who enjoys wealth as a result of discovery should remember that one individual can live on earth but a short season and should, therefore, make adequate provision for the sharing of these discoveries in helpful ways by the largest possible number of his fellow men. While the discoverer should not be denied all reward for efforts of discovery, neither should he selfishly presume to lay claim to all of the advantages and blessings to be derived from the uncovering of nature’s hoarded resources.
„3. Dokle god ljudi odlučuju voditi svjetske poslove trgovinom i razmjenom, oni imaju pravo na poštenu i zakonitu dobit. Svaki trgovac zaslužuje naknadu za svoje usluge; trgovac ima pravo na svoju zaradu. Pravičnost trgovine i pošten odnos prema bližnjima u organiziranom poslovanju svijeta stvaraju mnoge različite vrste trgovačkog bogatstva, a svi ti izvori bogatstva moraju se prosuđivati prema najvišim načelima pravde, poštenja i pravičnosti. Pošten trgovac ne bi se trebao ustručavati uzeti istu dobit koju bi rado dopustio drugom trgovcu u sličnoj transakciji. Iako ova vrsta bogatstva nije istovjetna osobno zarađenom prihodu kada se poslovne transakcije obavljaju u velikom opsegu, ipak takvo pošteno stečeno bogatstvo daje svom posjedniku znatan udio u odlučivanju o njegovoj kasnijoj raspodjeli.”
132:5.17 (1464.1)
“3. As long as men choose to conduct the world’s business by trade and barter, they are entitled to a fair and legitimate profit. Every tradesman deserves wages for his services; the merchant is entitled to his hire. The fairness of trade and the honest treatment accorded one’s fellows in the organized business of the world create many different sorts of profit wealth, and all these sources of wealth must be judged by the highest principles of justice, honesty, and fairness. The honest trader should not hesitate to take the same profit which he would gladly accord his fellow trader in a similar transaction. While this sort of wealth is not identical with individually earned income when business dealings are conducted on a large scale, at the same time, such honestly accumulated wealth endows its possessor with a considerable equity as regards a voice in its subsequent distribution.
„4. Nijedan smrtnik koji poznaje Boga i želi činiti božansku volju neće spasti na razinu ostvarivanja bogatstva ugnjetavanjem. Nijedan plemenit čovjek neće nastojati akumulirati bogatstvo i moć koju ono donosi porobljavanjem ili nepoštenim iskorištavanjem svoje braće u tijelu. Bogatstvo je moralno prokletstvo i biljeg srama pred duhom ako je stečeno znojem potlačenih smrtnika. Svo to bogatstvo treba biti vraćeno onima koji su na taj način bili opljačkani ili njihovoj djeci i djeci njihove djece. Trajna civilizacija ne može biti izgrađena na praksi uskraćivanja radniku njegove zaslužene plaće.”
132:5.18 (1464.2)
“4. No mortal who knows God and seeks to do the divine will can stoop to engage in the oppressions of wealth. No noble man will strive to accumulate riches and amass wealth-power by the enslavement or unfair exploitation of his brothers in the flesh. Riches are a moral curse and a spiritual stigma when they are derived from the sweat of oppressed mortal man. All such wealth should be restored to those who have thus been robbed or to their children and their children’s children. An enduring civilization cannot be built upon the practice of defrauding the laborer of his hire.
„5. Pošteno stečeno bogatstvo ima pravo na kamatu. Sve dok ljudi budu posuđivali i davali na zajam, može se primati pravedna kamata, pod uvjetom da je posuđeni kapital bio zakonito stečeno bogatstvo. Najprije očisti svoj kapital prije nego što zatražiš pravo na kamatu. Nemoj postati tako sitničav i pohlepan da bi se ponizio do prakse lihvarstva. Nikada ne dopusti sebi da budeš tako sebičan da koristiš moć novca kako bi stekao nepravednu prednost nad svojim bližnjima u nevolji. Ne podlegni iskušenju da od svojega brata u financijskoj nevolji uzimaš lihvarsku kamatu.“
132:5.19 (1464.3)
“5. Honest wealth is entitled to interest. As long as men borrow and lend, that which is fair interest may be collected provided the capital lent was legitimate wealth. First cleanse your capital before you lay claim to the interest. Do not become so small and grasping that you would stoop to the practice of usury. Never permit yourself to be so selfish as to employ money-power to gain unfair advantage over your struggling fellows. Yield not to the temptation to take usury from your brother in financial distress.
„6. Ako ti se dogodi da stekneš bogatstvo uzletima genijalnosti, ako tvoje bogatstvo proizlazi iz nagrada za tvoju stvaralačku i izumiteljsku obdarenost, ne prisvajaj nepravedan dio takvih nagrada. Čovjek izvanrednih obdarenja duguje nešto i svojim precima i svojim potomcima; isto tako ima obvezu prema svojoj rasi, naciji i okolnostima svojih izumiteljskih otkrića. Također treba zapamtiti da je radio i stvarao svoje izume kao čovjek među ljudima. Bilo bi jednako nepravedno lišiti genija cjelokupnog prirasta njegova bogatstva. Ljudima će zauvijek biti nemoguće uspostaviti pravila i propise koji bi se jednako primjenjivali na sve ove probleme pravične raspodjele bogatstva. Najprije moraš prepoznati čovjeka kao svojega brata, i ako iskreno želiš učiniti njemu ono što bi želio da on učini tebi, tada će te uobičajeni zahtjevi pravde, poštenja i pravičnosti voditi u pravednom i nepristranom rješavanju svakog ponavljajućeg problema ekonomskih nagrada i društvene pravde.”
132:5.20 (1464.4)
“6. If you chance to secure wealth by flights of genius, if your riches are derived from the rewards of inventive endowment, do not lay claim to an unfair portion of such rewards. The genius owes something to both his ancestors and his progeny; likewise is he under obligation to the race, nation, and circumstances of his inventive discoveries; he should also remember that it was as man among men that he labored and wrought out his inventions. It would be equally unjust to deprive the genius of all his increment of wealth. And it will ever be impossible for men to establish rules and regulations applicable equally to all these problems of the equitable distribution of wealth. You must first recognize man as your brother, and if you honestly desire to do by him as you would have him do by you, the commonplace dictates of justice, honesty, and fairness will guide you in the just and impartial settlement of every recurring problem of economic rewards and social justice.
„7. Osim za pravedne i zakonite naknade zarađene upravljanjem, nijedan čovjek ne bi trebao osobno polagati pravo na ono bogatstvo koje vrijeme i slučaj mogu donijeti u njegove ruke. Slučajno stečeno bogatstvo treba promatrati donekle kao povjerenu imovinu koja se treba upotrijebiti za dobrobit njegove društvene ili gospodarske skupine. Posjednicima takvog bogatstva treba se dati glavni glas u određivanju njegove mudre i djelotvorne raspodjele. Civilizirani čovjek neće uvijek smatrati sve ono nad čime ima nadzor svojim osobnim i privatnim vlasništvom.”
132:5.21 (1464.5)
“7. Except for the just and legitimate fees earned in administration, no man should lay personal claim to that wealth which time and chance may cause to fall into his hands. Accidental riches should be regarded somewhat in the light of a trust to be expended for the benefit of one’s social or economic group. The possessors of such wealth should be accorded the major voice in the determination of the wise and effective distribution of such unearned resources. Civilized man will not always look upon all that he controls as his personal and private possession.
„8. Ako je bilo koji dio tvojega bogatstva svjesno proizišao iz prijevare; ako je išta od tvojega bogatstva nagomilano nepoštenim postupcima ili nepravednim metodama; ako je tvoje bogatstvo proizvod nepravednog postupanja prema tvojim bližnjima, požuri vratiti sve takve nepošteno stečene dobitke njihovim pravim vlasnicima. Potpuno nadoknadi štetu i tako očisti svoje bogatstvo od svih nepošteno stečenih prihoda.”
132:5.22 (1465.1)
“8. If any portion of your fortune has been knowingly derived from fraud; if aught of your wealth has been accumulated by dishonest practices or unfair methods; if your riches are the product of unjust dealings with your fellows, make haste to restore all these ill-gotten gains to the rightful owners. Make full amends and thus cleanse your fortune of all dishonest riches.
„10. Onaj dio tvojega bogatstva koji predstavlja zaradu od tvojih vlastitih umnih i tjelesnih napora — ako je tvoj rad obavljen u pravednosti i pravičnosti — uistinu je tvoje vlasništvo. Nitko ne može osporiti tvoje pravo da držiš i koristiš takvo bogatstvo kako god želiš, pod uvjetom da ostvarivanje tog prava ne nanosi štetu tvojim bližnjima.”
132:5.24 (1465.3)
“10. That part of your fortune which represents the earnings of your own mental and physical efforts—if your work has been done in fairness and equity—is truly your own. No man can gainsay your right to hold and use such wealth as you may see fit provided your exercise of this right does not work harm upon your fellows.”
132:5.25 (1465.4)
When Jesus had finished counseling him, this wealthy Roman arose from his couch and, in saying farewell for the night, delivered himself of this promise: “My good friend, I perceive you are a man of great wisdom and goodness, and tomorrow I will begin the administration of all my wealth in accordance with your counsel.”
Ovdje u Rimu zbio se također taj dirljivi događaj u kojem je Stvoritelj svemira proveo nekoliko sati nastojeći vratiti izgubljeno dijete njegovoj zabrinutoj majci. Taj je dječak odlutao od svojega doma, a Isus ga je pronašao kako plače u nevolji. On i Ganid bili su na putu prema knjižnicama, ali su se posvetili tome da vrate dijete njegovu domu. Ganid nikada nije zaboravio Isusov komentar: „Znaš, Ganide, većina ljudskih bića nalik je izgubljenoj djeci. Ona provode velik dio svojega vremena plačući od straha i pateći u tuzi, kada su, uistinu, samo na maloj udaljenosti od sigurnosti i zaštite, baš kao što je ovo dijete bilo samo malo udaljeno od doma. I svi oni koji poznaju put istine i uživaju sigurnost poznavanja Boga trebaju smatrati svojom povlasticom, a ne dužnošću, ponuditi vodstvo svojim bližnjima u njihovim nastojanjima da pronađu zadovoljstva života. Nismo li neizmjerno uživali u ovoj službi vraćanja djeteta njegovoj majci? Tako i oni koji vode ljude Bogu doživljavaju najveće zadovoljstvo ljudske službe.“ A od tog dana nadalje, sve do kraja svojega prirodnog života, Ganid je neprestano tražio izgubljenu djecu koju bi mogao vratiti njihovim domovima.
132:6.1 (1465.5)
Here in Rome also occurred that touching incident in which the Creator of a universe spent several hours restoring a lost child to his anxious mother. This little boy had wandered away from his home, and Jesus found him crying in distress. He and Ganid were on their way to the libraries, but they devoted themselves to getting the child back home. Ganid never forgot Jesus’ comment: “You know, Ganid, most human beings are like the lost child. They spend much of their time crying in fear and suffering in sorrow when, in very truth, they are but a short distance from safety and security, even as this child was only a little way from home. And all those who know the way of truth and enjoy the assurance of knowing God should esteem it a privilege, not a duty, to offer guidance to their fellows in their efforts to find the satisfactions of living. Did we not supremely enjoy this ministry of restoring the child to his mother? So do those who lead men to God experience the supreme satisfaction of human service.” And from that day forward, for the remainder of his natural life, Ganid was continually on the lookout for lost children whom he might restore to their homes.
Bila je tu i udovica s petero djece čiji je muž poginuo u nesretnom slučaju. Isus je Ganidu govorio o gubitku vlastitog oca u sličnim okolnostima, i zajedno su više puta odlazili tješiti tu majku i njezinu djecu, dok je Ganid od svojega oca tražio novac kako bi im osigurao hranu i odjeću. Nisu prestali sa svojim nastojanjima sve dok nisu pronašli posao za najstarijeg dječaka, kako bi mogao pomoći u skrbi za obitelj.
132:6.2 (1465.6)
There was the widow with five children whose husband had been accidentally killed. Jesus told Ganid about the loss of his own father by an accident, and they went repeatedly to comfort this mother and her children, while Ganid sought money from his father to provide food and clothing. They did not cease their efforts until they had found a position for the eldest boy so that he could help in the care of the family.
Te noći, dok je Gonod slušao kazivanje o tim iskustvima, dobroćudno je rekao Isusu: „Namjeravao sam od svojega sina napraviti učenjaka ili poslovnog čovjeka, a sada počinješ od njega praviti filozofa ili čovjekoljuba.“ A Isus mu je sa smiješkom odgovorio: „Možda ćemo od njega napraviti sva četiri; tada će moći uživati u četverostrukom zadovoljstvu života, jer će njegovo uho za prepoznavanje ljudske melodije moći prepoznati četiri tona umjesto jednoga.“ Tada je Gonod rekao: „Vidim da si doista filozof. Trebao bi napisati knjigu za buduće naraštaje.“ A Isus je odgovorio: „Ne knjigu — moja je misija živjeti život u ovom naraštaju i za sve naraštaje. Ja—“ ali je zastao i, obraćajući se Ganidu, rekao: „Sine moj, vrijeme je za počinak.“
132:6.3 (1465.7)
That night, as Gonod listened to the recital of these experiences, he said to Jesus, good-naturedly: “I propose to make a scholar or a businessman of my son, and now you start out to make a philosopher or philanthropist of him.” And Jesus smilingly replied: “Perhaps we will make him all four; then can he enjoy a fourfold satisfaction in life as his ear for the recognition of human melody will be able to recognize four tones instead of one.” Then said Gonod: “I perceive that you really are a philosopher. You must write a book for future generations.” And Jesus replied: “Not a book—my mission is to live a life in this generation and for all generations. I —” but he stopped, saying to Ganid, “My son, it is time to retire.”
Isus, Gonod i Ganid poduzeli su pet putovanja izvan Rima do zanimljivih mjesta u okolnim predjelima. Tijekom posjeta sjevernim talijanskim jezerima Isus je dugo razgovarao s Ganidom o nemogućnosti poučavanja čovjeka o Bogu ako čovjek ne želi spoznati Boga. Tijekom putovanja prema jezerima slučajno su susreli nekog nepromišljenog poganina i Ganid se iznenadio što Isus nije slijedio svoju uobičajenu praksu započinjanja razgovora s tim čovjekom, razgovora koji bi prirodno vodio do rasprave o duhovnim pitanjima. Kad je Ganid upitao svojega učitelja zašto je pokazao tako malo zanimanja za tog poganina, Isus je odgovorio:
132:7.1 (1466.1)
Jesus, Gonod, and Ganid made five trips away from Rome to points of interest in the surrounding territory. On their visit to the northern Italian lakes Jesus had the long talk with Ganid concerning the impossibility of teaching a man about God if the man does not desire to know God. They had casually met a thoughtless pagan while on their journey up to the lakes, and Ganid was surprised that Jesus did not follow out his usual practice of enlisting the man in conversation which would naturally lead up to the discussion of spiritual questions. When Ganid asked his teacher why he evinced so little interest in this pagan, Jesus answered:
„Ganide, taj čovjek nije bio gladan istine. Nije bio nezadovoljan sobom. Nije bio spreman tražiti pomoć, a oči njegova uma nisu bile otvorene za primanje svjetla za dušu. Taj čovjek nije bio zreo za žetvu spasenja; trebalo mu je dopustiti još vremena kako bi ga kušnje i teškoće života pripremile za prihvaćanje mudrosti i viših učenja. Ili, kada bismo ga mogli dovesti da živi s nama, možda bismo mu svojim životima pokazali Oca na nebu, i tako bi ga naši životi — životi sinova Božjih — toliko privukli da bi bio potaknut raspitati se o našem Ocu. Ne možeš obznaniti Boga onima koji ga ne traže; ne možeš nevoljne duše voditi u radosti spasenja. Čovjek mora postati gladan istine kao rezultat životnih iskustava, ili mora poželjeti spoznati Boga kao rezultat dodira sa životima onih koji poznaju božanskog Oca, prije nego što drugi čovjek može postati sredstvo koje takvog smrtnika vodi Ocu na nebu. Ako poznajemo Boga, naš je pravi posao na zemlji živjeti tako da dopustimo Ocu da se otkrije u našim životima, i tako će svi koji traže Boga vidjeti Oca i zatražiti našu pomoć da saznaju više o Bogu koji na taj način nalazi izraz u našim životima.“
132:7.2 (1466.2)
“Ganid, the man was not hungry for truth. He was not dissatisfied with himself. He was not ready to ask for help, and the eyes of his mind were not open to receive light for the soul. That man was not ripe for the harvest of salvation; he must be allowed more time for the trials and difficulties of life to prepare him for the reception of wisdom and higher learning. Or, if we could have him live with us, we might by our lives show him the Father in heaven, and thus would he become so attracted by our lives as sons of God that he would be constrained to inquire about our Father. You cannot reveal God to those who do not seek for him; you cannot lead unwilling souls into the joys of salvation. Man must become hungry for truth as a result of the experiences of living, or he must desire to know God as the result of contact with the lives of those who are acquainted with the divine Father before another human being can act as the means of leading such a fellow mortal to the Father in heaven. If we know God, our real business on earth is so to live as to permit the Father to reveal himself in our lives, and thus will all God-seeking persons see the Father and ask for our help in finding out more about the God who in this manner finds expression in our lives.”
Bilo je to tijekom posjeta Švicarskoj, visoko u planinama, kada je Isus proveo cijeli dan u razgovoru s ocem i sinom o budizmu. Ganid je mnogo puta izravno pitao Isusa o Budi, ali je uvijek dobivao uglavnom izbjegavajuće odgovore. Sada je, u nazočnosti svojega sina, otac izravno upitao Isusa o Budi i dobio izravan odgovor. Gonod je rekao: „Doista bih želio znati što misliš o Budi.“ A Isus je odgovorio:
132:7.3 (1466.3)
It was on the visit to Switzerland, up in the mountains, that Jesus had an all-day talk with both father and son about Buddhism. Many times Ganid had asked Jesus direct questions about Buddha, but he had always received more or less evasive replies. Now, in the presence of the son, the father asked Jesus a direct question about Buddha, and he received a direct reply. Said Gonod: “I would really like to know what you think of Buddha.” And Jesus answered:
„Vaš Buda bio je mnogo bolji od vašeg budizma. Buda je bio velik čovjek, čak i prorok svojem narodu, ali bio je prorok siroče; time mislim reći da je rano izgubio iz vida svojeg duhovnog Oca, Oca na nebu. Njegovo je iskustvo bilo tragično. Pokušao je živjeti i poučavati kao Božji glasnik, ali bez Boga. Buda je usmjerio svoj brod spasenja ravno do sigurnog pristaništa, sve do ulaza u luku smrtnog spasenja, ali se ondje, zbog pogrešnih karata plovidbe, njegov dobar brod nasukao. Tamo je ostao kroz mnoge naraštaje, nepomičan i gotovo beznadno nasukan. I tako su mnogi od vaših sunarodnjaka ostali sve ove godine. Oni žive nadohvat sigurnih voda počinka, ali odbijaju ući jer je plemeniti brod dobrog Bude nesrećom nasukan upravo pred samom lukom. A budistički narodi nikada neće ući u ovu luku ako ne napuste filozofsku lađu svojega proroka i ne prihvate njegov plemeniti duh. Da je vaš narod ostao vjeran duhu Bude, već bi odavno ušao u svoje utočište spokoja duha, počinka duše i sigurnosti spasenja“.
132:7.4 (1466.4)
“Your Buddha was much better than your Buddhism. Buddha was a great man, even a prophet to his people, but he was an orphan prophet; by that I mean that he early lost sight of his spiritual Father, the Father in heaven. His experience was tragic. He tried to live and teach as a messenger of God, but without God. Buddha guided his ship of salvation right up to the safe harbor, right up to the entrance to the haven of mortal salvation, and there, because of faulty charts of navigation, the good ship ran aground. There it has rested these many generations, motionless and almost hopelessly stranded. And thereon have many of your people remained all these years. They live within hailing distance of the safe waters of rest, but they refuse to enter because the noble craft of the good Buddha met the misfortune of grounding just outside the harbor. And the Buddhist peoples never will enter this harbor unless they abandon the philosophic craft of their prophet and seize upon his noble spirit. Had your people remained true to the spirit of Buddha, you would have long since entered your haven of spirit tranquillity, soul rest, and assurance of salvation.
„Vidiš, Gonode, Buda je poznavao Boga u duhu, ali ga nije uspio jasno otkriti u umu; Židovi su otkrili Boga u umu, ali ga uglavnom nisu uspjeli upoznati u duhu. Danas budisti tumaraju u filozofiji bez Boga, dok je moj narod žalosno zarobljen u strahu od Boga bez spasonosne filozofije života i slobode. Vi imate filozofiju bez Boga; Židovi imaju Boga, ali uglavnom nemaju filozofiju življenja povezanu s njim. Buda, ne uspjevši sagledati Boga kao duha i kao Oca, nije uspio u svojim učenjima pružiti moralnu energiju i duhovnu pokretačku moć koju religija mora posjedovati ako želi promijeniti rasu i uzdići naciju.“
132:7.5 (1467.1)
“You see, Gonod, Buddha knew God in spirit but failed clearly to discover him in mind; the Jews discovered God in mind but largely failed to know him in spirit. Today, the Buddhists flounder about in a philosophy without God, while my people are piteously enslaved to the fear of a God without a saving philosophy of life and liberty. You have a philosophy without a God; the Jews have a God but are largely without a philosophy of living as related thereto. Buddha, failing to envision God as a spirit and as a Father, failed to provide in his teaching the moral energy and the spiritual driving power which a religion must possess if it is to change a race and exalt a nation.”
Ganid je zatim uzviknuo: „Učitelju, hajdemo ti i ja stvoriti novu religiju, jednu koja će biti dovoljno dobra za Indiju i dovoljno velika za Rim, a možda je možemo ponuditi Židovima u zamjenu za Jahvea.“ Isus je odgovorio: „Ganide, religije se ne stvaraju. Ljudske religije izrastaju kroz duga razdoblja, dok Božja otkrivenja bljesnu na zemlji u životima ljudi koji svojim bližnjima otkrivaju Boga.“ Ali Ganid i Gonod nisu razumjeli značenje ovih proročkih riječi.
132:7.6 (1467.2)
Then exclaimed Ganid: “Teacher, let’s you and I make a new religion, one good enough for India and big enough for Rome, and maybe we can trade it to the Jews for Yahweh.” And Jesus replied: “Ganid, religions are not made. The religions of men grow up over long periods of time, while the revelations of God flash upon earth in the lives of the men who reveal God to their fellows.” But they did not comprehend the meaning of these prophetic words.
Od tog dana, pa sve do kraja svojega prirodnog života, Ganid je nastavio razvijati vlastitu religiju. Bio je duboko potaknut Isusovom širokogrudnošću, pravednošću i snošljivošću. U svim njihovim raspravama o filozofiji i religiji ovaj mladić nikada nije iskusio osjećaj negodovanja niti bilo kakav antagonizam.
132:7.8 (1467.4)
From this day, for the remainder of his natural life, Ganid continued to evolve a religion of his own. He was mightily moved in his own mind by Jesus’ broadmindedness, fairness, and tolerance. In all their discussions of philosophy and religion this youth never experienced feelings of resentment or reactions of antagonism.
Kakav prizor za nebeske inteligencije — vidjeti ovog indijskog mladića kako predlaže Stvoritelju cijelog svemira da stvore novu religiju! I premda mladić toga nije bio svjestan, oni su upravo tada i ondje stvarali novu i trajnu religiju — ovaj novi put spasenja, otkrivenje Boga čovjeku kroz Isusa i u njemu. Ono što je mladić najviše želio učiniti, on je zapravo nesvjesno već činio. I tako je uvijek bilo i uvijek će biti. Ono što prosvijetljena i promišljena ljudska mašta, usmjerena duhovnim učenjem i vodstvom, svim srcem i nesebično želi učiniti i biti, postaje u određenoj mjeri stvaralačko u skladu sa stupnjem smrtnikove predanosti božanskom vršenju Očeve volje. Kada čovjek ide u partnerstvu s Bogom, velike se stvari mogu dogoditi — i događaju se.
132:7.9 (1467.5)
What a scene for the celestial intelligences to behold, this spectacle of the Indian lad proposing to the Creator of a universe that they make a new religion! And though the young man did not know it, they were making a new and everlasting religion right then and there—this new way of salvation, the revelation of God to man through, and in, Jesus. That which the lad wanted most to do he was unconsciously actually doing. And it was, and is, ever thus. That which the enlightened and reflective human imagination of spiritual teaching and leading wholeheartedly and unselfishly wants to do and be, becomes measurably creative in accordance with the degree of mortal dedication to the divine doing of the Father’s will. When man goes in partnership with God, great things may, and do, happen.