Knjiga Urantije
DIO IV. Isusov život i učenja
POGLAVLJE 140 : REĐENJE DVANAESTORICE
Paper 140
The Ordination of the Twelve
The Ordination of the Twelve
Sections
- Introduction
- § 1. Preliminary Instruction
- § 2. The Ordination
- § 3. The Ordination Sermon
- § 4. You Are the Salt of the Earth
- § 5. Fatherly and Brotherly Love
- § 6. The Evening of the Ordination
- § 7. The Week Following the Ordination
- § 8. Thursday Afternoon on the Lake
- § 9. The Day of Consecration
- § 10. The Evening After the Consecration
KRATKO prije podneva u nedjelju, 12. siječnja 27. godine po Kr., Isus je sazvao apostole radi njihova ređenja za javne navjestitelje evanđelja kraljevstva. Apostoli su već očekivali da će ih gotovo svakog dana pozvati; stoga toga jutra nisu otišli daleko od obale kako bi lovili ribu. Nekoliko ih se zadržalo blizu obale popravljajući mreže i uređujući svoju ribarsku opremu.
140:0.1 (1568.1)
JUST before noon on Sunday, January 12, {scaps{scaps{a.d.}scaps}scaps} 27, Jesus called the apostles together for their ordination as public preachers of the gospel of the kingdom. The twelve were expecting to be called almost any day; so this morning they did not go out far from the shore to fish. Several of them were lingering near the shore repairing their nets and tinkering with their fishing paraphernalia.
Dok je Isus išao obalom i pozivao apostole, najprije je pozvao Andriju i Petra, koji su lovili ribu blizu obale; zatim je dao znak Jakovu i Ivanu, koji su bili u obližnjem čamcu, u društvu svog oca Zebedeja, popravljajući mreže. Dvojicu po dvojicu okupio je i ostale apostole i kada je oko sebe sabrao svih dvanaest, uputio se s njima u brda sjeverno od Kafarnauma, gdje ih je nastavio poučavati i pripremati za službu na koju su bili pozvani.
140:0.2 (1568.2)
As Jesus started down the seashore calling the apostles, he first hailed Andrew and Peter, who were fishing near the shore; next he signaled to James and John, who were in a boat near by, visiting with their father, Zebedee, and mending their nets. Two by two he gathered up the other apostles, and when he had assembled all twelve, he journeyed with them to the highlands north of Capernaum, where he proceeded to instruct them in preparation for their formal ordination.
Ovaj su put svi dvanaestorica apostola bili tihi; čak je i Petar bio zamišljen. Konačno je došao dugo očekivani čas! Izdvojili su se s Učiteljem kako bi sudjelovali u nekoj vrsti svečanog čina osobnog posvećenja i zajedničke predanosti svetom djelu predstavljanja svoga Učitelja pri naviještanju dolaska kraljevstva njegova Oca.
140:0.3 (1568.3)
For once all twelve of the apostles were silent; even Peter was in a reflective mood. At last the long-waited-for hour had come! They were going apart with the Master to participate in some sort of solemn ceremony of personal consecration and collective dedication to the sacred work of representing their Master in the proclamation of the coming of his Father’s kingdom.
Prije službenog obreda ređenja Isus se obratio dvanaestorici apostola dok su sjedili oko njega: „Moja braćo, došao je ovaj čas kraljevstva. Izdvojio sam vas ovdje sa sobom kako bih vas predstavio Ocu kao poslanike kraljevstva. Neki od vas čuli su me kako govorim o ovom kraljevstvu u sinagogi kada sam vas prvi put pozvao. Svaki od vas naučio je više o Očevom kraljevstvu otkako ste sa mnom radili u gradovima oko Galilejskog mora. Ali sada vam imam još nešto reći o ovom kraljevstvu.
140:1.1 (1568.4)
Before the formal ordination service Jesus spoke to the twelve as they were seated about him: “My brethren, this hour of the kingdom has come. I have brought you apart here with me to present you to the Father as ambassadors of the kingdom. Some of you heard me speak of this kingdom in the synagogue when you first were called. Each of you has learned more about the Father’s kingdom since you have been with me working in the cities around about the Sea of Galilee. But just now I have something more to tell you concerning this kingdom.
„Novo kraljevstvo koje moj Otac uskoro namjerava utemeljiti u srcima svoje zemaljske djece bit će vječna vladavina. Neće biti kraja vladavini moga Oca u srcima onih koji žele činiti njegovu božansku volju. Kažem vam da moj Otac nije Bog samo Židova ili pogana. Mnogi će doći s istoka i zapada i sjesti s nama u Očevom kraljevstvu, dok će mnogi od Abrahamove djece odbiti ući u ovo novo bratstvo Očeva duha koji vlada u srcima djece ljudske.
140:1.2 (1568.5)
“The new kingdom which my Father is about to set up in the hearts of his earth children is to be an everlasting dominion. There shall be no end of this rule of my Father in the hearts of those who desire to do his divine will. I declare to you that my Father is not the God of Jew or gentile. Many shall come from the east and from the west to sit down with us in the Father’s kingdom, while many of the children of Abraham will refuse to enter this new brotherhood of the rule of the Father’s spirit in the hearts of the children of men.
„Moć ovog kraljevstva neće počivati u snazi vojski ni u sili bogatstva, nego u slavi božanskog duha koji će doći poučiti umove i zavladati srcima nanovo rođenih građana ovog nebeskog kraljevstva — Božjih sinova. Ovo je bratstvo ljubavi u kojem vlada pravednost i čiji će bojni poklik biti: „Mir na zemlji i dobra volja među ljudima.“ Ovo kraljevstvo, koje ćete uskoro poći naviještati, želja je dobrih ljudi svih vjekova, nada cijele zemlje i ispunjenje mudrih obećanja svih proroka.
140:1.3 (1568.6)
“The power of this kingdom shall consist, not in the strength of armies nor in the might of riches, but rather in the glory of the divine spirit that shall come to teach the minds and rule the hearts of the reborn citizens of this heavenly kingdom, the sons of God. This is the brotherhood of love wherein righteousness reigns, and whose battle cry shall be: Peace on earth and good will to all men. This kingdom, which you are so soon to go forth proclaiming, is the desire of the good men of all ages, the hope of all the earth, and the fulfillment of the wise promises of all the prophets.
„Ali pred vama, moja djeco, kao i pred svima koji će vas slijediti u ovo kraljevstvo, stoji stroga kušnja. Samo vas vjera može provesti kroz njegova vrata, ali morate donositi plodove duha moga Oca ako želite nastaviti rasti u sve naprednijem životu božanskog zajedništva. Zaista, zaista, kažem vam, neće svatko tko kaže: ‘Gospodine, Gospodine!’ ući u kraljevstvo nebesko, nego onaj koji vrši volju moga Oca koji je na nebu.
140:1.4 (1569.1)
“But for you, my children, and for all others who would follow you into this kingdom, there is set a severe test. Faith alone will pass you through its portals, but you must bring forth the fruits of my Father’s spirit if you would continue to ascend in the progressive life of the divine fellowship. Verily, verily, I say to you, not every one who says, ‘Lord, Lord,’ shall enter the kingdom of heaven; but rather he who does the will of my Father who is in heaven.
„Vaša poruka svijetu bit će: Tražite najprije kraljevstvo Božje i njegovu pravednost, i kad ih pronađete, sve druge stvari nužne za vječni opstanak bit će vam time osigurane. A sada vam želim jasno objasniti da ovo kraljevstvo moga Oca neće doći uz izvanjska očitovanja ili s neprikladnim razmetanjem. Ne smijete stoga poći naviještati kraljevstvo govoreći: ‘Ono je ovdje’ ili ‘Ono je ondje’, jer ovo kraljevstvo o kojem propovijedate jest Bog u vama.
140:1.5 (1569.2)
“Your message to the world shall be: Seek first the kingdom of God and his righteousness, and in finding these, all other things essential to eternal survival shall be secured therewith. And now would I make it plain to you that this kingdom of my Father will not come with an outward show of power or with unseemly demonstration. You are not to go hence in the proclamation of the kingdom, saying, ‘it is here’ or ‘it is there,’ for this kingdom of which you preach is God within you.
„Tko god želi postati velik u kraljevstvu moga Oca, neka bude služitelj svima; i tko god želi biti prvi među vama, neka postane sluga svojoj braći. Ali kad jednom budete istinski primljeni kao građani nebeskog kraljevstva, više niste sluge, nego sinovi, sinovi živoga Boga. I tako će ovo kraljevstvo napredovati u svijetu sve dok ne sruši svaku prepreku i ne dovede sve ljude do spoznaje moga Oca i do vjerovanja u spasonosnu istinu koju sam došao objaviti. Već je sada kraljevstvo blizu, a neki od vas neće umrijeti dok ne vide dolazak Božje vladavine u velikoj moći.
140:1.6 (1569.3)
“Whosoever would become great in my Father’s kingdom shall become a minister to all; and whosoever would be first among you, let him become the server of his brethren. But when you are once truly received as citizens in the heavenly kingdom, you are no longer servants but sons, sons of the living God. And so shall this kingdom progress in the world until it shall break down every barrier and bring all men to know my Father and believe in the saving truth which I have come to declare. Even now is the kingdom at hand, and some of you will not die until you have seen the reign of God come in great power.
„A ovo što vaše oči sada gledaju — ovaj mali početak od dvanaest običnih ljudi — umnožit će se i rasti sve dok se naposljetku cijela zemlja ne ispuni hvalom moga Oca. I neće toliko biti po riječima koje izgovarate, koliko po životima koje živite, da će ljudi spoznati kako ste bili sa mnom i naučili stvarnosti kraljevstva. I premda ne želim staviti nikakva teška bremena na vaše umove, uskoro ću položiti na vaše duše svečanu odgovornost da me predstavljate u svijetu kada vas uskoro napustim, kao što ja sada predstavljam svoga Oca u ovom životu koji živim u tijelu.“ Kad je završio govor, ustao je.
140:1.7 (1569.4)
“And this which your eyes now behold, this small beginning of twelve commonplace men, shall multiply and grow until eventually the whole earth shall be filled with the praise of my Father. And it will not be so much by the words you speak as by the lives you live that men will know you have been with me and have learned of the realities of the kingdom. And while I would lay no grievous burdens upon your minds, I am about to put upon your souls the solemn responsibility of representing me in the world when I shall presently leave you as I now represent my Father in this life which I am living in the flesh.” And when he had finished speaking, he stood up.
140:2.1 (1569.5)
Jesus now instructed the twelve mortals who had just listened to his declaration concerning the kingdom to kneel in a circle about him. Then the Master placed his hands upon the head of each apostle, beginning with Judas Iscariot and ending with Andrew. When he had blessed them, he extended his hands and prayed:
„Oče moj, sada ti dovodim ove ljude, svoje glasnike. Između naše djece na zemlji izabrao sam ovu dvanaestoricu da pođu predstavljati mene, kao što sam ja došao predstavljati tebe. Ljubi ih i budi s njima kao što si ljubio i bio sa mnom. A sada, Oče moj, daj ovim ljudima mudrost dok im povjeravam sve poslove nadolazećeg kraljevstva. I, ako je to tvoja volja, ostao bih još neko vrijeme na zemlji kako bih im pomogao u njihovom radu za kraljevstvo. I ponovno ti zahvaljujem, Oče moj, za ove ljude i povjeravam ih tvojoj skrbi dok nastavljam dovršavati djelo koje si mi dao izvršiti.“
140:2.2 (1569.6)
“My Father, I now bring to you these men, my messengers. From among our children on earth I have chosen these twelve to go forth to represent me as I came forth to represent you. Love them and be with them as you have loved and been with me. And now, my Father, give these men wisdom as I place all the affairs of the coming kingdom in their hands. And I would, if it is your will, tarry on earth a time to help them in their labors for the kingdom. And again, my Father, I thank you for these men, and I commit them to your keeping while I go on to finish the work you have given me to do.”
Kad je Isus završio s molitvom, apostoli su još uvijek ostali pognuti na svojim mjestima. I prošlo je mnogo minuta prije nego što se čak i Petar usudio podići oči i pogledati Učitelja. Jedan po jedan apostoli su zagrlili Isusa, ali nitko nije rekao ni riječi. Mjesto je bilo prožeto dubokom tišinom dok je mnoštvo nebeskih bića promatralo ovaj svečani i sveti prizor — Stvoritelj jednog svemira koji je povjeravao poslove božanskog bratstva ljudi vodstvu ljudskih umova.“
140:2.3 (1570.1)
When Jesus had finished praying, the apostles remained each man bowed in his place. And it was many minutes before even Peter dared lift up his eyes to look upon the Master. One by one they embraced Jesus, but no man said aught. A great silence pervaded the place while a host of celestial beings looked down upon this solemn and sacred scene—the Creator of a universe placing the affairs of the divine brotherhood of man under the direction of human minds.
„Ova vas postavka u ulozi poslanika kraljevstva moga Oca čini zasebnom klasom, odvojenom od svih drugih ljudi na zemlji. Vi više niste obični ljudi među ljudima, nego prosvijećeni građani druge, nebeske zemlje među neukim stvorenjima ovog tamnog svijeta. Nije dovoljno da živite kao što ste živjeli do ovog časa; od sada morate živjeti kao oni koji su okusili slavu boljeg života i koji su poslani natrag na zemlju kao poslanici Vladara tog novog i boljeg svijeta. Od učitelja se očekuje više nego od učenika; od gospodara se zahtijeva više nego od sluge. Od građana nebeskog kraljevstva zahtijeva se više nego od građana zemaljske vlasti. Neke stvari koje ću vam sada reći mogu vam se činiti teškima, ali vi ste izabrali zastupati me u svijetu, kao što ja sada zastupam Oca; i kao moji predstavnici na zemlji, dužni ste pridržavati se onih učenja i načela života koja odražavaju moje ideale smrtničkog življenja na svjetovima prostora i koja ja svojim zemaljskim životom otkrivanja nebeskog Oca predočujem.“
140:3.1 (1570.2)
Then Jesus spoke, saying: “Now that you are ambassadors of my Father’s kingdom, you have thereby become a class of men separate and distinct from all other men on earth. You are not now as men among men but as the enlightened citizens of another and heavenly country among the ignorant creatures of this dark world. It is not enough that you live as you were before this hour, but henceforth must you live as those who have tasted the glories of a better life and have been sent back to earth as ambassadors of the Sovereign of that new and better world. Of the teacher more is expected than of the pupil; of the master more is exacted than of the servant. Of the citizens of the heavenly kingdom more is required than of the citizens of the earthly rule. Some of the things which I am about to say to you may seem hard, but you have elected to represent me in the world even as I now represent the Father; and as my agents on earth you will be obligated to abide by those teachings and practices which are reflective of my ideals of mortal living on the worlds of space, and which I exemplify in my earth life of revealing the Father who is in heaven.
140:3.13 (1570.14)
“You are the light of the world. A city set upon a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it gives light to all who are in the house. Let your light so shine before men that they may see your good works and be led to glorify your Father who is in heaven.
"Šaljem vas u svijet da me zastupate i da djelujete kao poslanici kraljevstva moga Oca; i dok idete proglašavati radosnu vijest, uzdajte se u Oca čiji ste poslanici. Ne opirite se silom nepravdi; ne uzdajte se u snagu tjelesne ruke. Ako vas vaš bližnji udari po desnom obrazu, okrenite mu i drugi. Budite spremni pretrpjeti nepravdu radije nego da brat protiv brata ide na sud. U dobroti i milosrđu služite svima koji su u nevolji i kojima je potrebna pomoć.
140:3.14 (1571.1)
“I am sending you out into the world to represent me and to act as ambassadors of my Father’s kingdom, and as you go forth to proclaim the glad tidings, put your trust in the Father whose messengers you are. Do not forcibly resist injustice; put not your trust in the arm of the flesh. If your neighbor smites you on the right cheek, turn to him the other also. Be willing to suffer injustice rather than to go to law among yourselves. In kindness and with mercy minister to all who are in distress and in need.
"Vaš Otac nebeski daje da njegovo sunce izlazi i nad zlima i nad dobrima, i šalje kišu i pravednima i nepravednima. Vi ste sinovi Božji; štoviše, sada ste poslanici kraljevstva moga Oca. Budite milostivi kao što je Bog milostiv, i u vječnoj budućnosti kraljevstva bit ćete savršeni kao što je savršen vaš nebeski Otac."
140:3.16 (1571.3)
“Your Father in heaven makes the sun to shine on the evil as well as upon the good; likewise he sends rain on the just and the unjust. You are the sons of God; even more, you are now the ambassadors of my Father’s kingdom. Be merciful, even as God is merciful, and in the eternal future of the kingdom you shall be perfect, even as your heavenly Father is perfect.
"Šaljem vas da spašavate ljude, a ne da im sudite. Na kraju svojega zemaljskog života svi ćete očekivati milost; zato od vas tražim da tijekom svojega smrtnog života iskazujete milost svoj svojoj braći u tijelu. Ne činite pogrešku pokušavajući izvaditi trn iz oka svoga brata dok u vlastitom oku imate brvno. Najprije izvadite brvno iz svoga oka, pa ćete tada jasnije vidjeti kako izvaditi trn iz oka svoga brata.
140:3.17 (1571.4)
“You are commissioned to save men, not to judge them. At the end of your earth life you will all expect mercy; therefore do I require of you during your mortal life that you show mercy to all of your brethren in the flesh. Make not the mistake of trying to pluck a mote out of your brother’s eye when there is a beam in your own eye. Having first cast the beam out of your own eye, you can the better see to cast the mote out of your brother’s eye.
"Jasno raspoznajte istinu; neustrašivo živite pravednim životom; i tako ćete biti moji apostoli i poslanici moga Oca. Čuli ste da je rečeno: ‘Ako slijepac vodi slijepca, obojica će pasti u jamu.’ Ako želite voditi druge u kraljevstvo, sami morate hoditi u jasnom svjetlu žive istine. U svim poslovima kraljevstva opominjem vas da pokazujete pravedan sud i oštru mudrost. Ne dajte ono što je sveto psima i ne bacajte svoje bisere pred svinje, da ih ne pogaze i zatim se ne okrenu protiv vas i rastrgnu vas.
140:3.18 (1571.5)
“Discern the truth clearly; live the righteous life fearlessly; and so shall you be my apostles and my Father’s ambassadors. You have heard it said: ‘If the blind lead the blind, they both shall fall into the pit.’ If you would guide others into the kingdom, you must yourselves walk in the clear light of living truth. In all the business of the kingdom I exhort you to show just judgment and keen wisdom. Present not that which is holy to dogs, neither cast your pearls before swine, lest they trample your gems under foot and turn to rend you.
"Čuvajte se lažnih proroka koji vam dolaze u ovčjem ruhu, a iznutra su grabežljivi vuci. Po njihovim ćete ih rodovima prepoznati. Bere li se grožđe s trnja ili smokve s drače? Tako svako dobro stablo donosi dobar rod, a pokvareno stablo donosi zao rod. Dobro stablo ne može donijeti zao rod, niti pokvareno stablo može donijeti dobar rod. Svako stablo koje ne donosi dobar rod odmah se siječe i baca u oganj. Pri ulasku u kraljevstvo nebesko presudna je pobuda. Moj Otac gleda u ljudska srca i sudi prema njihovim unutarnjim čežnjama i iskrenim nakanama.
140:3.19 (1571.6)
“I warn you against false prophets who will come to you in sheep’s clothing, while on the inside they are as ravening wolves. By their fruits you shall know them. Do men gather grapes from thorns or figs from thistles? Even so, every good tree brings forth good fruit, but the corrupt tree bears evil fruit. A good tree cannot yield evil fruit, neither can a corrupt tree produce good fruit. Every tree that does not bring forth good fruit is presently hewn down and cast into the fire. In gaining an entrance into the kingdom of heaven, it is the motive that counts. My Father looks into the hearts of men and judges by their inner longings and their sincere intentions.
"Tog velikog dana suda u kraljevstvu mnogi će mi reći: ‘Zar nismo u tvoje ime prorokovali i tvojim imenom činili mnoga čudesna djela?’ Ali bit ću primoran reći im: ‘Nikada vas nisam poznavao; odlazite od mene, vi koji ste lažni učitelji.’ Ali svatko tko čuje ovu zapovijed i iskreno izvrši svoju zadaću da me zastupa pred ljudima, kao što sam ja zastupao svoga Oca pred vama, naći će obilan ulazak u moju službu i u kraljevstvo nebeskog Oca.
140:3.20 (1571.7)
“In the great day of the kingdom judgment, many will say to me, ‘Did we not prophesy in your name and by your name do many wonderful works?’ But I will be compelled to say to them, ‘I never knew you; depart from me you who are false teachers.’ But every one who hears this charge and sincerely executes his commission to represent me before men even as I have represented my Father to you, shall find an abundant entrance into my service and into the kingdom of the heavenly Father.”
Takozvana „Propovijed na gori“ nije Isusovo evanđelje. Iako sadrži mnoge korisne pouke, ona zapravo predstavlja nalog prilikom ređenja dvanaestorice apostola. To je bio Učiteljev osobni nalog onima koji su trebali nastaviti propovijedati evanđelje i zastupati ga u svijetu ljudi, kao što je on tako rječito i savršeno zastupao svoga Oca.
140:4.1 (1572.1)
The so-called “Sermon on the Mount” is not the gospel of Jesus. It does contain much helpful instruction, but it was Jesus’ ordination charge to the twelve apostles. It was the Master’s personal commission to those who were to go on preaching the gospel and aspiring to represent him in the world of men even as he was so eloquently and perfectly representative of his Father.
140:4.4 (1572.4)
“You are the light of the world. A city set on a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it gives light to all who are in the house. Let your light so shine before men that they may see your good works and be led to glorify your Father who is in heaven.”
Dok svjetlo rastjerava tamu, ono također može biti toliko „zasljepljujuće“ da zbuni i obeshrabri. Pozvani smo pustiti da naše svjetlo tako zasja kako bi naši bližnji bili vođeni prema novim i pobožnim putovima uzvišenijeg života. Naše svjetlo treba tako zasjati da ne privlači pozornost na nas same. Čak se i čovjekovo zvanje može koristiti kao djelotvoran „reflektor“ za širenje ovog svjetla života.
140:4.5 (1572.5)
While light dispels darkness, it can also be so “blinding” as to confuse and frustrate. We are admonished to let our light so shine that our fellows will be guided into new and godly paths of enhanced living. Our light should so shine as not to attract attention to self. Even one’s vocation can be utilized as an effective “reflector” for the dissemination of this light of life.
Čovjek ne gradi snažan karakter izbjegavanjem onoga što je pogrešno, već prije istinskim činjenjem dobra. Nesebičnost je obilježje ljudske veličine. Najviše razine samoostvarenja postižu se štovanjem i služenjem. Sretna i djelotvorna osoba nije motivirana strahom od pogrešnog činjenja, već ljubavlju prema ispravnom činjenju.
140:4.6 (1572.6)
Strong characters are not derived from not doing wrong but rather from actually doing right. Unselfishness is the badge of human greatness. The highest levels of self-realization are attained by worship and service. The happy and effective person is motivated, not by fear of wrongdoing, but by love of right doing.
„Prepoznat ćete ih po njihovim rodovima.“ Ličnost je u osnovi nepromjenjiva; ono što se mijenja — što raste — jest moralni karakter. Najveća pogreška suvremenih religija počiva u negativizmu. Stablo koje ne donosi roda „siječe se i baca u oganj“. Moralne vrijednosti ne proizlaze iz pukog potiskivanja — iz čovjekova povinovanja negativnoj zabrani. Strah i sram nisu dostojni motivi religioznog življenja. Religija ima vrijednost jedino kada otkriva Božje očinstvo i unapređuje bratstvo ljudi.
140:4.7 (1572.7)
“By their fruits you shall know them.” Personality is basically changeless; that which changes—grows—is the moral character. The major error of modern religions is negativism. The tree which bears no fruit is “hewn down and cast into the fire.” Moral worth cannot be derived from mere repression—obeying the injunction “Thou shalt not.” Fear and shame are unworthy motivations for religious living. Religion is valid only when it reveals the fatherhood of God and enhances the brotherhood of men.
Djelotvorna filozofija življenja nastaje povezivanjem kozmičkog uvida i cjelokupnih čovjekovih emocionalnih reakcija na društveno i gospodarsko okruženje. Zapamtite: Premda se naslijeđeni porivi ne mogu temeljno izmijeniti, emocionalni odgovori na te porive mogu se promijeniti; stoga se moralna priroda može mijenjati, a karakter se može unaprijediti. U snažnom karakteru emocionalni su odgovori integrirani i usklađeni; tako nastaje ujedinjena ličnost. Nedovoljna usklađenost slabi moralnu prirodu i rađa nezadovoljstvo.
140:4.8 (1572.8)
An effective philosophy of living is formed by a combination of cosmic insight and the total of one’s emotional reactions to the social and economic environment. Remember: While inherited urges cannot be fundamentally modified, emotional responses to such urges can be changed; therefore the moral nature can be modified, character can be improved. In the strong character emotional responses are integrated and co-ordinated, and thus is produced a unified personality. Deficient unification weakens the moral nature and engenders unhappiness.
Bez dostojnog cilja, život gubi usmjerenje i postaje neplodan, što rezultira velikim nezadovoljstvom. Isusov govor prilikom ređenja dvanaestorice predstavlja vrhunsku filozofiju življenja. Isus je svoje sljedbenike poticao na iskustvenu vjeru. Upozorio ih je da se ne oslanjaju na puko intelektualno prihvaćanje, lakovjernost ili uspostavljeni autoritet.
140:4.9 (1572.9)
Without a worthy goal, life becomes aimless and unprofitable, and much unhappiness results. Jesus’ discourse at the ordination of the twelve constitutes a master philosophy of life. Jesus exhorted his followers to exercise experiential faith. He admonished them not to depend on mere intellectual assent, credulity, and established authority.
140:4.10 (1573.1)
Education should be a technique of learning (discovering) the better methods of gratifying our natural and inherited urges, and happiness is the resulting total of these enhanced techniques of emotional satisfactions. Happiness is little dependent on environment, though pleasing surroundings may greatly contribute thereto.
Od Propovijedi na Gori do govora na Posljednjoj večeri, Isus je svoje sljedbenike učio iskazivati očinsku, a ne bratinsku ljubav. Bratinska ljubav voli bližnjega kao što voli samoga sebe, i to bi bilo dostatno ispunjenje „zlatnog pravila“. Ali očinska naklonost zahtijeva da svoje bližnje smrtnike volite onako kako vas Isus voli.
140:5.1 (1573.3)
From the Sermon on the Mount to the discourse of the Last Supper, Jesus taught his followers to manifest fatherly love rather than brotherly love. Brotherly love would love your neighbor as you love yourself, and that would be adequate fulfillment of the “golden rule.” But fatherly affection would require that you should love your fellow mortals as Jesus loves you.
Isus voli čovječanstvo dvostrukom ljubavlju. On je živio na zemlji kao dvostruka ličnost — ljudska i božanska. Kao Sin Božji, Isus voli čovjeka očinskom ljubavlju — on je čovjekov Stvoritelj, njegov kozmički Otac. Kao Sin Čovječji, Isus voli smrtnike kao brat — on je istinski bio jedan među ljudima.
Isus nije očekivao od svojih sljedbenika da postignu nemoguće iskazivanje bratinske ljubavi, ali je očekivao da nastoje biti nalik Bogu — biti savršeni kao što je Otac nebeski savršen — kako bi mogli početi gledati na čovjeka onako kako Bog gleda na svoja stvorenja i stoga početi voljeti ljude onako kako ih Bog voli — iskazujući začetke očinske naklonosti. Tijekom ovih poticaja upućenih dvanaestorici apostola, Isus je nastojao otkriti ovu novu predodžbu očinske ljubavi u odnosu na određene emocionalne stavove povezane s ostvarivanjem brojnih društvenih prilagodbi čovjeka njegovom okruženju.
140:5.3 (1573.5)
Jesus did not expect his followers to achieve an impossible manifestation of brotherly love, but he did expect them to so strive to be like God—to be perfect even as the Father in heaven is perfect—that they could begin to look upon man as God looks upon his creatures and therefore could begin to love men as God loves them—to show forth the beginnings of a fatherly affection. In the course of these exhortations to the twelve apostles, Jesus sought to reveal this new concept of fatherly love as it is related to certain emotional attitudes concerned in making numerous environmental social adjustments.
Prvo je govorio o onima koji su siromašni u duhu, koji gladuju za pravednošću, koji su krotki i koji su čista srca. Od takvih smrtnika koji razabiru duh može se očekivati da dosegnu takve razine božanske nesebičnosti koje bi im omogućile pokušati ostvariti zadivljujuće iskazivanje očinske naklonosti; da bi čak i kao ožalošćeni bili osposobljeni iskazivati milost, promicati mir i podnositi progonstva, te da bi kroz sve te teške okolnosti mogli voljeti čak i neljupko čovječanstvo očinskom ljubavlju. Očeva naklonost može doseći razine odanosti koje neizmjerno nadilaze bratinsku naklonost.
140:5.5 (1573.7)
He first talked about those who were poor in spirit, hungered after righteousness, endured meekness, and who were pure in heart. Such spirit-discerning mortals could be expected to attain such levels of divine selflessness as to be able to attempt the amazing exercise of fatherly affection; that even as mourners they would be empowered to show mercy, promote peace, and endure persecutions, and throughout all of these trying situations to love even unlovely mankind with a fatherly love. A father’s affection can attain levels of devotion that immeasurably transcend a brother’s affection.
1. „Blago siromašnima u duhu — smjernima.“ Djetetu sreća znači zadovoljenje neposredne želje za užitkom. Odrastao čovjek spreman je posijati sjeme samoodricanja kako bi kasnije požnjeo žetvu povećane sreće. U Isusovo vrijeme, a i nakon toga, sreća se prečesto povezivala s idejom posjedovanja bogatstva. U pripovijesti o farizeju i cariniku koji su se molili u hramu, jedan se osjećao bogatim u duhu — bio je egoističan; drugi se osjećao „siromašnim u duhu“ — bio je smjeran. Jedan je bio samodostatan; drugi je bio poučljiv i tragatelj za istinom. Siromašni u duhu traže ciljeve duhovnog bogatstva — Boga. Takvi tragaoci za istinom ne moraju čekati nagrade u nekoj dalekoj budućnosti; oni su nagrađeni već sada. Oni nalaze kraljevstvo nebesko u vlastitim srcima i već sada doživljavaju takvu sreću.
140:5.7 (1573.9)
1. “Happy are the poor in spirit—the humble.” To a child, happiness is the satisfaction of immediate pleasure craving. The adult is willing to sow seeds of self-denial in order to reap subsequent harvests of augmented happiness. In Jesus’ times and since, happiness has all too often been associated with the idea of the possession of wealth. In the story of the Pharisee and the publican praying in the temple, the one felt rich in spirit—egotistical; the other felt “poor in spirit”—humble. One was self-sufficient; the other was teachable and truth-seeking. The poor in spirit seek for goals of spiritual wealth—for God. And such seekers after truth do not have to wait for rewards in a distant future; they are rewarded now. They find the kingdom of heaven within their own hearts, and they experience such happiness now.
2. „Blago onima koji gladuju i žeđaju za pravednošću, jer će se nasititi.“ Samo će oni koji se osjećaju siromašnima u duhu ikada gladovati za pravednošću. Samo smjerni traže božansku snagu i čeznu za duhovnom moći. Ali vrlo je opasno svjesno se podvrgnuti duhovnom postu kako bi se povećala vlastita glad za duhovnim darovima. Tjelesni post postaje opasan nakon četiri ili pet dana; čovjek je sklon izgubiti svaku želju za hranom. Dugotrajni post, bilo tjelesni ili duhovni, nastoji uništiti glad.
140:5.8 (1574.1)
2. “Happy are they who hunger and thirst for righteousness, for they shall be filled.” Only those who feel poor in spirit will ever hunger for righteousness. Only the humble seek for divine strength and crave spiritual power. But it is most dangerous to knowingly engage in spiritual fasting in order to improve one’s appetite for spiritual endowments. Physical fasting becomes dangerous after four or five days; one is apt to lose all desire for food. Prolonged fasting, either physical or spiritual, tends to destroy hunger.
3. „Blago krotkima, jer će baštiniti zemlju.“ Istinska krotkost nema nikakve veze sa strahom. Ona je prije stav čovjeka koji surađuje s Bogom — „Neka bude tvoja volja.“ Ona obuhvaća strpljenje i trpeljivost te je potaknuta nepokolebljivom vjerom u zakonit i prijateljski svemir. Ona nadvladava sva iskušenja pobune protiv božanskog vodstva. Isus je bio idealan krotki čovjek Urantije i naslijedio je golemi svemir.
140:5.11 (1574.4)
3. “Happy are the meek, for they shall inherit the earth.” Genuine meekness has no relation to fear. It is rather an attitude of man co-operating with God—“Your will be done.” It embraces patience and forbearance and is motivated by an unshakable faith in a lawful and friendly universe. It masters all temptations to rebel against the divine leading. Jesus was the ideal meek man of Urantia, and he inherited a vast universe.
4. „Blago onima koji su čista srca, jer će Boga gledati.“ Duhovna čistoća nije negativna osobina, osim u tome što joj nedostaju sumnjičavost i osvetoljubivost. Kad je govorio o čistoći, Isus nije namjeravao isključivo raspravljati o ljudskim spolnim stavovima. Više je govorio o onoj vjeri koju čovjek treba imati u svoje bližnje; o onoj vjeri koju roditelj ima u svoje dijete i koja mu omogućuje voljeti svoje bližnje kao što bi ih otac volio. Očeva ljubav ne mora razmaziti i ne odobrava zlo, ali je uvijek oslobođena ciničnosti. Očinska ljubav ima jedinstven cilj i uvijek traži ono najbolje u čovjeku; to je stav pravog roditelja.
140:5.12 (1574.5)
4. “Happy are the pure in heart, for they shall see God.” Spiritual purity is not a negative quality, except that it does lack suspicion and revenge. In discussing purity, Jesus did not intend to deal exclusively with human sex attitudes. He referred more to that faith which man should have in his fellow man; that faith which a parent has in his child, and which enables him to love his fellows even as a father would love them. A father’s love need not pamper, and it does not condone evil, but it is always anticynical. Fatherly love has singleness of purpose, and it always looks for the best in man; that is the attitude of a true parent.
Vidjeti Boga — vjerom — znači steći istinski duhovni uvid. Duhovni uvid pojačava vodstvo Ispravljača, a ovo naposljetku povećava svijest o Bogu. A kada spoznate Oca, učvršćeni ste u sigurnosti božanskog sinovstva i sve više možete voljeti svakog svojeg brata u tijelu, ne samo kao brata — bratinskom ljubavlju — nego i kao otac — očinskom naklonošću.
140:5.13 (1574.6)
To see God—by faith—means to acquire true spiritual insight. And spiritual insight enhances Adjuster guidance, and these in the end augment God-consciousness. And when you know the Father, you are confirmed in the assurance of divine sonship, and you can increasingly love each of your brothers in the flesh, not only as a brother—with brotherly love—but also as a father—with fatherly affection.
140:5.14 (1574.7)
It is easy to teach this admonition even to a child. Children are naturally trustful, and parents should see to it that they do not lose that simple faith. In dealing with children, avoid all deception and refrain from suggesting suspicion. Wisely help them to choose their heroes and select their lifework.
Isus je zatim nastavio poučavati svoje učenike o ostvarenju glavne svrhe svih ljudskih nastojanja — savršenstvu — čak božanskom postignuću. Uvijek ih je opominjao: „Budite savršeni kao što je savršen Otac vaš nebeski.“ Nije poticao dvanaestoricu da vole svoje bližnje onako kako vole same sebe. To bi samo po sebi bilo vrijedno postignuće; značilo bi ostvarenje bratinske ljubavi. Umjesto toga, poticao je svoje apostole da vole ljude onako kako ih je on volio — da ih vole očinskom kao i bratinskom naklonošću. Ovo je ilustrirao ukazujući im na četiri vrhunska odgovora očinske ljubavi:
140:5.15 (1574.8)
And then Jesus went on to instruct his followers in the realization of the chief purpose of all human struggling—perfection—even divine attainment. Always he admonished them: “Be you perfect, even as your Father in heaven is perfect.” He did not exhort the twelve to love their neighbors as they loved themselves. That would have been a worthy achievement; it would have indicated the achievement of brotherly love. He rather admonished his apostles to love men as he had loved them—to love with a fatherly as well as a brotherly affection. And he illustrated this by pointing out four supreme reactions of fatherly love:
1. „Blago onima koji tuguju, jer će se utješiti.“ Takozvani zdravi razum ili najbolja logika nikada ne bi sugerirali da sreća može proizići iz tugovanja. Ali Isus nije govorio o vanjskom ili razmetljivom tugovanju. Imao je na umu emocionalni stav nježnog srca. Velika je pogreška učiti dječake i mladiće da nije muževno pokazivati nježnost ili na drugi način iskazivati emocionalne osjećaje ili tjelesnu patnju. Suosjećanje je vrijedna osobina i muškarca i žene. Nije potrebno otvrdnuti srce da bi čovjek bio muževan. Ovo nije ispravan način stvaranja hrabrih ljudi. Veliki ljudi svijeta nisu se bojali tugovati. Mojsije, čovjek žalosti, bio je veći čovjek nego Samson ili Golijat. Mojsije je bio vrhunski vođa, ali je također bio čovjek krotkosti. Osjetljivost i spremnost odgovoriti na ljudske potrebe stvaraju istinsku i trajnu sreću, dok takvi dobrostivi stavovi čuvaju dušu od razornih utjecaja srdžbe, mržnje i sumnjičavosti.
140:5.16 (1575.1)
1. “Happy are they who mourn, for they shall be comforted.” So-called common sense or the best of logic would never suggest that happiness could be derived from mourning. But Jesus did not refer to outward or ostentatious mourning. He alluded to an emotional attitude of tenderheartedness. It is a great error to teach boys and young men that it is unmanly to show tenderness or otherwise to give evidence of emotional feeling or physical suffering. Sympathy is a worthy attribute of the male as well as the female. It is not necessary to be calloused in order to be manly. This is the wrong way to create courageous men. The world’s great men have not been afraid to mourn. Moses, the mourner, was a greater man than either Samson or Goliath. Moses was a superb leader, but he was also a man of meekness. Being sensitive and responsive to human need creates genuine and lasting happiness, while such kindly attitudes safeguard the soul from the destructive influences of anger, hate, and suspicion.
2. „Blago milosrdnima, jer će zadobiti milosrđe.“ Milosrđe ovdje označava visinu, dubinu i širinu najistinskijeg prijateljstva — dobrostivu ljubav. Milosrđe ponekad može biti pasivno, ali je ovdje aktivno i dinamično — najviši oblik očinske ljubavi. Roditelju punom ljubavi nije teško oprostiti svom djetetu, čak i mnogo puta. A u neiskvarenom djetetu prirodan je poriv za ublažavanjem patnje. Djeca su obično dobra i suosjećajna kada su dovoljno zrela da razumiju stvarne okolnosti.
140:5.17 (1575.2)
2. “Happy are the merciful, for they shall obtain mercy.” Mercy here denotes the height and depth and breadth of the truest friendship—loving-kindness. Mercy sometimes may be passive, but here it is active and dynamic—supreme fatherliness. A loving parent experiences little difficulty in forgiving his child, even many times. And in an unspoiled child the urge to relieve suffering is natural. Children are normally kind and sympathetic when old enough to appreciate actual conditions.
3. „Blago mirotvorcima, jer će se zvati sinovi Božji.“ Isusovi slušatelji čeznuli su za vojnim osloboditeljem, a ne za mirotvorcima. Ali Isusov mir nije pacifističke i negativne naravi. Suočen s kušnjama i progonima, rekao je: „Mir vam ostavljam; svoj mir vam dajem.“ „Neka se ne uznemiruje vaše srce i neka se ne boji.“ Ovo je mir koji sprječava razorne sukobe. Osobni mir ujedinjuje ličnost. Društveni mir sprječava strah, pohlepu i ljutnju. Politički mir sprječava rasne sukobe, nacionalnu sumnjičavost i rat. Mirotvorstvo je lijek protiv nepovjerenja i sumnjičavosti.
140:5.18 (1575.3)
3. “Happy are the peacemakers, for they shall be called the sons of God.” Jesus’ hearers were longing for military deliverance, not for peacemakers. But Jesus’ peace is not of the pacific and negative kind. In the face of trials and persecutions he said, “My peace I leave with you.” “Let not your heart be troubled, neither let it be afraid.” This is the peace that prevents ruinous conflicts. Personal peace integrates personality. Social peace prevents fear, greed, and anger. Political peace prevents race antagonisms, national suspicions, and war. Peacemaking is the cure of distrust and suspicion.
Mir tako često slijedi za progonom. Ali mladi ljudi i hrabre odrasle osobe nikada ne izbjegavaju teškoće ili opasnosti. „Nitko nema veće ljubavi od ove: položiti svoj život za svoje prijatelje.“ A očinska ljubav može slobodno učiniti sve ovo — ono što bratinska ljubav jedva može obuhvatiti. Napredak je uvijek bio konačna žetva progona.
140:5.21 (1575.6)
So often persecution does follow peace. But young people and brave adults never shun difficulty or danger. “Greater love has no man than to lay down his life for his friends.” And a fatherly love can freely do all these things—things which brotherly love can hardly encompass. And progress has always been the final harvest of persecution.
U nedjelju navečer, nakon što su sa visočja sjeverno od Kafarnauma stigli u Zebedejevu kuću, Isus i dvanaestorica blagovali su jednostavan obrok. Nakon toga, dok je Isus otišao u šetnju obalom, dvanaestorica su međusobno razgovarala. Nakon kratkog vijećanja, dok su blizanci ložili malu vatru da im pruži toplinu i više svjetla, Andrija je otišao potražiti Isusa. Kad ga je sustigao, rekao je: „Učitelju, moja braća ne mogu shvatiti ono što si rekao o kraljevstvu. Ne osjećamo se sposobnima započeti ovo djelo dok nam ne pružiš dodatne upute. Došao sam te zamoliti da nam se pridružiš u vrtu i pomogneš nam razumjeti značenje tvojih riječi.“ I Isus je pošao s Andrijom kako bi se susreo s apostolima.
140:6.1 (1576.1)
Sunday evening, on reaching the home of Zebedee from the highlands north of Capernaum, Jesus and the twelve partook of a simple meal. Afterward, while Jesus went for a walk along the beach, the twelve talked among themselves. After a brief conference, while the twins built a small fire to give them warmth and more light, Andrew went out to find Jesus, and when he had overtaken him, he said: “Master, my brethren are unable to comprehend what you have said about the kingdom. We do not feel able to begin this work until you have given us further instruction. I have come to ask you to join us in the garden and help us to understand the meaning of your words.” And Jesus went with Andrew to meet with the apostles.
Kad je ušao u vrt, okupio je apostole oko sebe i nastavio ih poučavati: „Teško vam je primiti moju poruku jer biste novo učenje htjeli graditi izravno na starome, ali kažem vam da se morate ponovno roditi. Morate započeti iznova kao mala djeca i biti spremni vjerovati mom učenju i imati povjerenja u Boga. Novo evanđelje kraljevstva ne može se prilagoditi onome što već postoji. Imate pogrešne predodžbe o Sinu Čovječjem i njegovu poslanju na zemlji. Ali nemojte pogriješiti misleći da sam došao ukinuti zakon i proroke; nisam došao uništiti, nego ispuniti, proširiti i rasvijetliti. Nisam došao prekršiti zakon, nego upisati ove nove zapovijedi na ploče vaših srca.“
140:6.2 (1576.2)
When he had entered the garden, he gathered the apostles around him and taught them further, saying: “You find it difficult to receive my message because you would build the new teaching directly upon the old, but I declare that you must be reborn. You must start out afresh as little children and be willing to trust my teaching and believe in God. The new gospel of the kingdom cannot be made to conform to that which is. You have wrong ideas of the Son of Man and his mission on earth. But do not make the mistake of thinking that I have come to set aside the law and the prophets; I have not come to destroy but to fulfill, to enlarge and illuminate. I come not to transgress the law but rather to write these new commandments on the tablets of your hearts.
140:6.3 (1576.3)
“I demand of you a righteousness that shall exceed the righteousness of those who seek to obtain the Father’s favor by almsgiving, prayer, and fasting. If you would enter the kingdom, you must have a righteousness that consists in love, mercy, and truth—the sincere desire to do the will of my Father in heaven.”
Zatim reče Šimun Petar: „Učitelju, ako imaš novu zapovijed, željeli bismo je čuti. Otkrij nam novi put.“ Isus odgovori Petru: „Čuli ste da su oni koji poučavaju Zakon rekli: ‘Ne ubij; a tko god ubije, bit će podložan sudu.’ Ali ja gledam dalje od samog čina kako bih otkrio motiv. Kažem vam da je svaki onaj koji se srdi na svoga brata u opasnosti od osude. Onaj tko u svom srcu njeguje mržnju i u svom umu planira osvetu, u opasnosti je od suda. Vi morate suditi svoje bližnje prema njihovim djelima; Otac nebeski sudi prema namjeri.“
140:6.4 (1576.4)
Then said Simon Peter: “Master, if you have a new commandment, we would hear it. Reveal the new way to us.” Jesus answered Peter: “You have heard it said by those who teach the law: ‘You shall not kill; that whosoever kills shall be subject to judgment.’ But I look beyond the act to uncover the motive. I declare to you that every one who is angry with his brother is in danger of condemnation. He who nurses hatred in his heart and plans vengeance in his mind stands in danger of judgment. You must judge your fellows by their deeds; the Father in heaven judges by the intent.
"Čuli ste kako kažu učitelji Zakona: ‘Ne čini preljuba.’ Ali ja vam kažem da je svaki koji s požudom pogleda ženu već u svom srcu s njom počinio preljub. Vi možete suditi ljudima samo prema njihovim djelima, ali moj Otac gleda u srca svoje djece i milosrdno im sudi prema njihovim nakanama i istinskim željama."
140:6.5 (1576.5)
“You have heard the teachers of the law say, ‘You shall not commit adultery.’ But I say to you that every man who looks upon a woman with intent to lust after her has already committed adultery with her in his heart. You can only judge men by their acts, but my Father looks into the hearts of his children and in mercy adjudges them in accordance with their intents and real desires.”
"Isus je namjeravao nastaviti raspravljati o ostalim zapovijedima kad ga je Jakov Zebedejev prekinuo pitanjem: „Učitelju, što ćemo poučavati ljude u vezi s razvodom? Hoćemo li dopustiti čovjeku da otpusti svoju ženu, kao što je Mojsije naložio?“ Kad je Isus čuo njegovo pitanje, rekao je: „Nisam došao donositi zakone, nego prosvijetliti. Nisam došao preurediti kraljevstva ovoga svijeta, nego uspostaviti kraljevstvo nebesko. Nije volja Oca da popustim iskušenju da vas poučavam pravilima upravljanja, trgovine ili društvenog ponašanja koja bi, premda bi mogla biti dobra danas, bila daleko od prikladnih za društvo drugoga doba. Ja sam na zemlji isključivo zato da utješim umove, oslobodim duhove i spasim duše ljudi. Ali u vezi s pitanjem razvoda reći ću ovo: premda je Mojsije gledao blagonaklono na takve stvari, tako nije bilo u Adamovo doba ni u Vrtu.“
140:6.6 (1576.6)
Jesus was minded to go on discussing the other commandments when James Zebedee interrupted him, asking: “Master, what shall we teach the people regarding divorcement? Shall we allow a man to divorce his wife as Moses has directed?” And when Jesus heard this question, he said: “I have not come to legislate but to enlighten. I have come not to reform the kingdoms of this world but rather to establish the kingdom of heaven. It is not the will of the Father that I should yield to the temptation to teach you rules of government, trade, or social behavior, which, while they might be good for today, would be far from suitable for the society of another age. I am on earth solely to comfort the minds, liberate the spirits, and save the souls of men. But I will say, concerning this question of divorcement, that, while Moses looked with favor upon such things, it was not so in the days of Adam and in the Garden.”
Nakon što su apostoli kratko međusobno razgovarali, Isus je nastavio: „Uvijek morate prepoznati dva gledišta svakog smrtnog ponašanja — ljudsko i božansko; putove tijela i put duha; procjenu vremena i gledište vječnosti.“ Premda dvanaestorica nisu mogli razumjeti sve što ih je poučavao, ova im je uputa doista pomogla.
140:6.7 (1577.1)
After the apostles had talked among themselves for a short time, Jesus went on to say: “Always must you recognize the two viewpoints of all mortal conduct—the human and the divine; the ways of the flesh and the way of the spirit; the estimate of time and the viewpoint of eternity.” And though the twelve could not comprehend all that he taught them, they were truly helped by this instruction.
„Ali vi ćete se spotaći o moje učenje zato što ste skloni doslovno tumačiti moje riječi; sporo raspoznajete duh moga učenja. Ponovno morate imati na umu da ste moji glasnici; od vas se očekuje da živite svoje živote onako kako sam ja u duhu živio svoj. Vi ste moji osobni zastupnici; ali nemojte pogriješiti očekujući da svi ljudi u svakom pogledu žive onako kako vi živite. Također imajte na umu da imam ovce koje nisu od ovog stada i da sam i njima dužan, kako bih im pružio uzor vršenja Božje volje dok žive životom smrtničke prirode.“
140:6.8 (1577.2)
And then said Jesus: “But you will stumble over my teaching because you are wont to interpret my message literally; you are slow to discern the spirit of my teaching. Again must you remember that you are my messengers; you are beholden to live your lives as I have in spirit lived mine. You are my personal representatives; but do not err in expecting all men to live as you do in every particular. Also must you remember that I have sheep not of this flock, and that I am beholden to them also, to the end that I must provide for them the pattern of doing the will of God while living the life of the mortal nature.”
Natanael je zatim upitao: „Učitelju, zar nećemo dati mjesta pravdi? Mojsijev zakon kaže: ‘Oko za oko i zub za zub.’ Što ćemo reći?“ Isus je odgovorio: „Vi ćete uzvratiti dobrim za zlo. Moji glasnici ne smiju se natezati s ljudima, nego biti blagi prema svima. Mjera za mjeru ne smije biti vaše pravilo. Vladari ljudi mogu imati takve zakone, ali u kraljevstvu nije tako; neka milosrđe uvijek određuje vaše sudove, a ljubav vaše ponašanje. Ako su vam ove riječi teške, još se sada možete vratiti. Ako smatrate da su zahtjevi apostolstva preteški, možete se vratiti na manje zahtjevnu stazu učeništva.“
140:6.9 (1577.3)
Then asked Nathaniel: “Master, shall we give no place to justice? The law of Moses says, ‘An eye for an eye, and a tooth for a tooth.’ What shall we say?” And Jesus answered: “You shall return good for evil. My messengers must not strive with men, but be gentle toward all. Measure for measure shall not be your rule. The rulers of men may have such laws, but not so in the kingdom; mercy always shall determine your judgments and love your conduct. And if these are hard sayings, you can even now turn back. If you find the requirements of apostleship too hard, you may return to the less rigorous pathway of discipleship.”
140:6.10 (1577.4)
On hearing these startling words, the apostles drew apart by themselves for a while, but they soon returned, and Peter said: “Master, we would go on with you; not one of us would turn back. We are fully prepared to pay the extra price; we will drink the cup. We would be apostles, not merely disciples.”
Kad je Isus ovo čuo, rekao je: „Budite, dakle, spremni prihvatiti svoje odgovornosti i slijediti me. Činite svoja dobra djela u tajnosti; kad dajete milostinju, neka vam ne zna ljevica što čini desnica. A kad se molite, povucite se nasamo i ne služite se ispraznim ponavljanjima i besmislenim riječima. Uvijek imajte na umu da Otac zna što vam je potrebno još prije nego što ga zamolite. I nemojte postiti s tužnim licem kako bi vas ljudi vidjeli. Kao moji izabrani apostoli, sada izdvojeni za službu kraljevstvu, ne skupljajte sebi blaga na zemlji, nego svojom nesebičnom službom skupljajte sebi blaga na nebu, jer gdje je vaše blago, ondje će biti i vaše srce.“
140:6.11 (1577.5)
When Jesus heard this, he said: “Be willing, then, to take up your responsibilities and follow me. Do your good deeds in secret; when you give alms, let not the left hand know what the right hand does. And when you pray, go apart by yourselves and use not vain repetitions and meaningless phrases. Always remember that the Father knows what you need even before you ask him. And be not given to fasting with a sad countenance to be seen by men. As my chosen apostles, now set apart for the service of the kingdom, lay not up for yourselves treasures on earth, but by your unselfish service lay up for yourselves treasures in heaven, for where your treasures are, there will your hearts be also.
Toma je zatim pitao Isusa hoće li „i dalje sve dijeliti“. Učitelj je rekao: „Da, braćo moja, želim da živimo zajedno kao jedna obzirna obitelj puna razumijevanja. Povjerena vam je velika zadaća i čeznem za vašom nepodijeljenom službom. Znate da je dobro rečeno: ‘Nitko ne može služiti dvojici gospodara.’ Ne možete iskreno obožavati Boga i istodobno svim srcem služiti mamonu. Sada, kad ste se bezrezervno posvetili djelu kraljevstva, nemojte se tjeskobno brinuti za svoje živote; još manje se brinite što ćete jesti ili što ćete piti, a ni za svoja tijela — što ćete odjenuti. Već ste naučili da ruke spremne na rad i iskrena srca neće ostati gladni. A sada, dok se spremate posvetiti svu svoju snagu djelu kraljevstva, budite uvjereni da Otac neće zanemariti vaše potrebe. Tražite najprije kraljevstvo Božje i, kad uđete u njega, sve što vam je potrebno bit će vam dodano. Zato se nemojte pretjerano brinuti za sutrašnji dan. Dosta je danu vlastite nevolje.“
140:6.13 (1577.7)
And then Thomas asked Jesus if they should “continue having everything in common.” Said the Master: “Yes, my brethren, I would that we should live together as one understanding family. You are intrusted with a great work, and I crave your undivided service. You know that it has been well said: ‘No man can serve two masters.’ You cannot sincerely worship God and at the same time wholeheartedly serve mammon. Having now enlisted unreservedly in the work of the kingdom, be not anxious for your lives; much less be concerned with what you shall eat or what you shall drink; nor yet for your bodies, what clothing you shall wear. Already have you learned that willing hands and earnest hearts shall not go hungry. And now, when you prepare to devote all of your energies to the work of the kingdom, be assured that the Father will not be unmindful of your needs. Seek first the kingdom of God, and when you have found entrance thereto, all things needful shall be added to you. Be not, therefore, unduly anxious for the morrow. Sufficient for the day is the trouble thereof.”
Kad je Isus vidio da su bili odlučni ostati budni cijele noći i postavljati pitanja, rekao im je: „Braćo moja, vi ste zemljane posude; najbolje je da odete na počinak kako biste bili spremni za sutrašnji posao.“ Ali san im je već bio iščezao iz očiju. Petar je skupio hrabrosti i zamolio svog Učitelja: „Samo bih malo nasamo porazgovarao s tobom. Ne zato što bih imao tajne pred svojom braćom, ali duh mi je uznemiren i ako bih možda zaslužio prijekor od svog Učitelja, lakše bih ga podnio nasamo s tobom.“ Isus je rekao: „Hodi sa mnom, Petre.“ I poveo ga je u kuću. Kad se Petar vratio od svog Učitelja, bio je mnogo vedrijeg duha i silno ohrabren, pa je Jakov odlučio otići i razgovarati s Isusom. Tako su, jedan po jedan, sve do ranih jutarnjih sati, i ostali apostoli odlazili razgovarati s Učiteljem. Kad su svi osim blizanaca, koji su zaspali, imali osobni razgovor s njim, Andrija je otišao k Isusu i rekao: „Učitelju, blizanci su zaspali u vrtu kraj vatre; trebam li ih probuditi i pitati žele li i oni razgovarati s tobom?“ Isus se nasmiješio i obratio Andriji: „Dobro čine — ne uznemiravaj ih.“ I tako je noć prolazila; svjetlost novoga dana počela se rađati.
140:6.14 (1578.1)
When Jesus saw they were disposed to stay up all night to ask questions, he said to them: “My brethren, you are earthen vessels; it is best for you to go to your rest so as to be ready for the morrow’s work.” But sleep had departed from their eyes. Peter ventured to request of his Master that “I have just a little private talk with you. Not that I would have secrets from my brethren, but I have a troubled spirit, and if, perchance, I should deserve a rebuke from my Master, I could the better endure it alone with you.” And Jesus said, “Come with me, Peter”—leading the way into the house. When Peter returned from the presence of his Master much cheered and greatly encouraged, James decided to go in to talk with Jesus. And so on through the early hours of the morning, the other apostles went in one by one to talk with the Master. When they had all held personal conferences with him save the twins, who had fallen asleep, Andrew went in to Jesus and said: “Master, the twins have fallen asleep in the garden by the fire; shall I arouse them to inquire if they would also talk with you?” And Jesus smilingly said to Andrew, “They do well—trouble them not.” And now the night was passing; the light of another day was dawning.
Nakon što su nekoliko sati spavali, dvanaestorica su se s Isusom sastala na kasnom doručku, i tom im je prilikom rekao: „Sada morate započeti svoj rad propovijedanja radosne vijesti i poučavanja vjernika. Pripremite se za odlazak u Jeruzalem.“ Nakon što je Isus završio, Toma se odvažio reći: „Znam, Učitelju, da bismo sada trebali biti spremni prihvatiti se ovog rada, ali bojim se da još nismo u stanju izvršiti ovaj veliki pothvat. Bi li nam dopustio da ostanemo ovdje još samo nekoliko dana prije nego što započnemo rad kraljevstva?“ Kad je Isus vidio da su svi njegovi apostoli obuzeti istim strahom, rekao je: „Bit će kako ste zatražili; ostat ćemo ovdje tijekom subotnjeg dana.“
140:7.1 (1578.2)
After a few hours’ sleep, when the twelve were assembled for a late breakfast with Jesus, he said: “Now must you begin your work of preaching the glad tidings and instructing believers. Make ready to go to Jerusalem.” After Jesus had spoken, Thomas mustered up courage to say: “I know, Master, that we should now be ready to enter upon the work, but I fear we are not yet able to accomplish this great undertaking. Would you consent for us to stay hereabouts for just a few days more before we begin the work of the kingdom?” And when Jesus saw that all of his apostles were possessed by this same fear, he said: “It shall be as you have requested; we will remain here over the Sabbath day.”
Iz tjedna u tjedan u Betsaidu su dolazile male skupine ozbiljnih tragatelja za istinom, zajedno sa znatiželjnim promatračima, želeći vidjeti Isusa. Riječ o njemu već se bila proširila po okolnom kraju; skupine koje su se raspitivale dolazile su iz gradova udaljenih čak poput Tira, Sidona, Damaska, Cezareje i Jeruzalema. Do tada je Isus dočekivao te ljude i poučavao ih o kraljevstvu, ali je sada Učitelj ovaj rad povjerio dvanaestorici. Andrija bi izabrao jednoga od apostola i zadužio ga za skupinu posjetitelja, a ponekad bi svih dvanaest bilo tako zauzeto.
140:7.2 (1578.3)
For weeks and weeks small groups of earnest truth seekers, together with curious spectators, had been coming to Bethsaida to see Jesus. Already word about him had spread over the countryside; inquiring groups had come from cities as far away as Tyre, Sidon, Damascus, Caesarea, and Jerusalem. Heretofore, Jesus had greeted these people and taught them concerning the kingdom, but the Master now turned this work over to the twelve. Andrew would select one of the apostles and assign him to a group of visitors, and sometimes all twelve of them were so engaged.
Proveli su dva dana radeći, preko dana poučavajući, a do kasno u noć vodeći osobne razgovore. Trećeg je dana Isus posjetio Zebedeja i Šalomu, dok je svoje apostole poslao da „idu u ribolov, uzmu malo bezbrižnog predaha ili možda posjete svoje obitelji“. U četvrtak su se vratili na još tri dana poučavanja.
140:7.3 (1578.4)
For two days they worked, teaching by day and holding private conferences late into the night. On the third day Jesus visited with Zebedee and Salome while he sent his apostles off to “go fishing, seek carefree change, or perchance visit your families.” On Thursday they returned for three more days of teaching.
Apostolima je mnogo pomoglo raznoliko iskustvo ovog tjedna; neki su čak postali odveć samouvjereni. Na posljednjem sastanku, u noći nakon Sabata, Petar i Jakov su došli k Isusu i rekli: „Spremni smo — pođimo sada naprijed da osvojimo kraljevstvo.“ Isus im je odgovorio: „Neka vaša mudrost bude jednaka vašem zanosu, a vaša hrabrost neka nadoknadi vaše neznanje“.
140:7.7 (1579.1)
One week of this varied experience did much for the twelve; some even became over self-confident. At the last conference, the night after the Sabbath, Peter and James came to Jesus, saying, “We are ready—let us now go forth to take the kingdom.” To which Jesus replied, “May your wisdom equal your zeal and your courage atone for your ignorance.”
Isus je dobro znao da njegovi apostoli nisu u potpunosti usvojili njegova učenja. Odlučio je dati posebne upute Petru, Jakovu i Ivanu, nadajući se da će oni biti u stanju razjasniti ideje svojih drugova. Vidio je da, premda su dvanaestorica počela shvaćati neke aspekte ideje duhovnog kraljevstva, ipak su ustrajno nastavljali nadovezivati ova nova duhovna učenja izravno na svoje stare i ukorijenjene doslovne predodžbe o kraljevstvu nebeskom kao obnovi Davidova prijestolja i ponovnom uspostavljanju Izraela kao vremenite sile na zemlji. Stoga je u četvrtak poslijepodne Isus izašao s obale u čamcu s Petrom, Jakovom i Ivanom kako bi s njima razgovarao o poslovima kraljevstva. Ovaj je razgovor o poučavanju trajao četiri sata i obuhvaćao mnoštvo pitanja i odgovora. Najkorisnije je ovo prikazati preuređenim sažetkom onoga što se događalo tog značajnog poslijepodneva, kako je to sljedećeg jutra Šimun Petar prenio svom bratu Andriji:
140:8.1 (1579.3)
Jesus well knew that his apostles were not fully assimilating his teachings. He decided to give some special instruction to Peter, James, and John, hoping they would be able to clarify the ideas of their associates. He saw that, while some features of the idea of a spiritual kingdom were being grasped by the twelve, they steadfastly persisted in attaching these new spiritual teachings directly onto their old and entrenched literal concepts of the kingdom of heaven as a restoration of David’s throne and the re-establishment of Israel as a temporal power on earth. Accordingly, on Thursday afternoon Jesus went out from the shore in a boat with Peter, James, and John to talk over the affairs of the kingdom. This was a four hours’ teaching conference, embracing scores of questions and answers, and may most profitably be put in this record by reorganizing the summary of this momentous afternoon as it was given by Simon Peter to his brother, Andrew, the following morning:
1. Činiti Očevu volju. Isusovo učenje o povjerenju u brižnu skrb nebeskog Oca nije bilo slijepi i pasivni fatalizam. Tog je poslijepodneva Isus s odobravanjem citirao staru hebrejsku izreku: „Tko neće raditi, neće ni jesti.“ Ukazao je na vlastito iskustvo kao dovoljan komentar svojih učenja. Njegove se upute o povjerenju u Oca ne mogu procjenjivati prema društvenim ili gospodarskim uvjetima modernog doba ili bilo kojeg drugog vremena. Njegova učenja obuhvaćaju idealna načela življenja blizu Boga u svim dobima i na svim svjetovima.
140:8.2 (1579.4)
1. Doing the Father’s will. Jesus’ teaching to trust in the overcare of the heavenly Father was not a blind and passive fatalism. He quoted with approval, on this afternoon, an old Hebrew saying: “He who will not work shall not eat.” He pointed to his own experience as sufficient commentary on his teachings. His precepts about trusting the Father must not be adjudged by the social or economic conditions of modern times or any other age. His instruction embraces the ideal principles of living near God in all ages and on all worlds.
Isus je trojici objasnio razliku između zahtjeva apostolstva i učeništva. Ni ovom prilikom nije zabranio dvanaestorici da postupaju razborito i da predviđaju budućnost. Nije govorio protiv promišljenosti, nego protiv tjeskobe i zabrinutosti. Učio ih je aktivnom i budnom podlaganju Božjoj volji. Kao odgovor na mnoga njihova pitanja o štedljivosti i razboritom upravljanju, jednostavno je ukazao na svoj život stolara, graditelja čamaca i ribara te na način na koji je pažljivo organizirao dvanaestoricu. Želio im je objasniti da čovjek ne treba smatrati svijet neprijateljem; da životne okolnosti predstavljaju dio božanskog uređenja koje djeluje u suradnji s djecom Božjom.
140:8.3 (1579.5)
Jesus made clear to the three the difference between the requirements of apostleship and discipleship. And even then he did not forbid the exercise of prudence and foresight by the twelve. What he preached against was not forethought but anxiety, worry. He taught the active and alert submission to God’s will. In answer to many of their questions regarding frugality and thriftiness, he simply called attention to his life as carpenter, boatmaker, and fisherman, and to his careful organization of the twelve. He sought to make it clear that the world is not to be regarded as an enemy; that the circumstances of life constitute a divine dispensation working along with the children of God.
Isus je naišao na veliku teškoću nastojeći objasniti svoj osobni način nenasilnog suočavanja sa zlom. Apsolutno je odbijao braniti sebe i apostolima se činilo da bi mu bilo drago kad bi se i oni poveli za istim načelom. Učio ih je da se ne odupiru zlu, da se ne bore protiv nepravde ili povrede, ali ih nije učio pasivnom podnošenju nedjela. Ovoga poslijepodneva jasno im je pokazao da odobrava društveno kažnjavanje zlotvora i kriminalaca te da građanska vlast ponekad mora upotrijebiti silu radi održavanja društvenog reda i izvršenja pravde.
140:8.4 (1579.6)
Jesus had great difficulty in getting them to understand his personal practice of nonresistance. He absolutely refused to defend himself, and it appeared to the apostles that he would be pleased if they would pursue the same policy. He taught them not to resist evil, not to combat injustice or injury, but he did not teach passive tolerance of wrongdoing. And he made it plain on this afternoon that he approved of the social punishment of evildoers and criminals, and that the civil government must sometimes employ force for the maintenance of social order and in the execution of justice.
Uvijek je opominjao svoje učenike protiv zle prakse odmazde; nije dopuštao osvetu ni ideju o „poravnavanju računa“. Nije odobravao njegovanje kivnosti. Odbacivao je načelo „oko za oko i zub za zub“. Nije prihvaćao cijeli pojam privatne i osobne osvete, već je takve stvari prepustio, s jedne strane, građanskoj vlasti, a s druge strane, Božjem sudu. Objasnio je trojici da su njegova učenja bila upućena pojedincu, a ne državi. Svoje je dosadašnje upute o tim stvarima sažeo ovako:
140:8.5 (1579.7)
He never ceased to warn his disciples against the evil practice of retaliation; he made no allowance for revenge, the idea of getting even. He deplored the holding of grudges. He disallowed the idea of an eye for an eye and a tooth for a tooth. He discountenanced the whole concept of private and personal revenge, assigning these matters to civil government, on the one hand, and to the judgment of God, on the other. He made it clear to the three that his teachings applied to the individual, not the state. He summarized his instructions up to that time regarding these matters, as:
2. Politički stav. Upozorio je svoje apostole da budu vrlo razboriti u svojim izjavama o zategnutim odnosima koji su tada postojali između židovskog naroda i rimske vlasti; zabranio im je da se na bilo koji način upliću u te teškoće. Uvijek je pažljivo izbjegavao političke zamke svojih neprijatelja, odgovarajući: „Dajte caru carevo, a Bogu Božje.“ Nije dopuštao ničemu da mu odvrati pozornost od njegove misije uspostavljanja novog puta spasenja; nije dopuštao sebi da se bavi bilo čime drugim. U svom osobnom životu uvijek je savjesno poštovao sve građanske zakone i propise; u svim svojim javnim učenjima zanemarivao je građanska, društvena i gospodarska područja. Trojici apostola rekao je da se brine samo za načela čovjekova unutarnjeg i osobnog duhovnog života.
140:8.9 (1580.4)
2. Political attitude. He cautioned his apostles to be discreet in their remarks concerning the strained relations then existing between the Jewish people and the Roman government; he forbade them to become in any way embroiled in these difficulties. He was always careful to avoid the political snares of his enemies, ever making reply, “Render to Caesar the things which are Caesar’s and to God the things which are God’s.” He refused to have his attention diverted from his mission of establishing a new way of salvation; he would not permit himself to be concerned about anything else. In his personal life he was always duly observant of all civil laws and regulations; in all his public teachings he ignored the civic, social, and economic realms. He told the three apostles that he was concerned only with the principles of man’s inner and personal spiritual life.
Isus, dakle, nije bio politički reformator. Nije došao preurediti svijet; čak i da je to učinio, takvo bi uređenje bilo primjenjivo samo na taj dan i taj naraštaj. Ipak, pokazao je čovjeku najbolji način življenja, i nijedan naraštaj nije oslobođen zadatka otkrivanja kako najbolje prilagoditi Isusov život vlastitim problemima. Ali nikada nemojte pogriješiti poistovjećujući Isusova učenja s bilo kojom političkom ili gospodarskom teorijom, bilo kojim društvenim ili industrijskim sustavom.
140:8.10 (1580.5)
Jesus was not, therefore, a political reformer. He did not come to reorganize the world; even if he had done this, it would have been applicable only to that day and generation. Nevertheless, he did show man the best way of living, and no generation is exempt from the labor of discovering how best to adapt Jesus’ life to its own problems. But never make the mistake of identifying Jesus’ teachings with any political or economic theory, with any social or industrial system.
3. Društveni stav. Židovski su rabini već dugo raspravljali o pitanju: „Tko je moj bližnji?“ Isus je predstavio ideju aktivne i spontane ljubeznosti, ljubavi prema bližnjima koja je bila toliko iskrena da je proširila pojam bližnjega na cijeli svijet, tako da su svi ljudi postali čovjekovi bližnji. Ali unatoč svemu tome, Isus je bio zainteresiran samo za pojedinca, a ne za mnoštvo. Isus nije bio sociolog, ali je nastojao slomiti sve oblike sebične izolacije. Učio je čistoj samilosti i suosjećanju. Mihael od Nebadona je Sin kojim upravlja milosrđe; suosjećanje je sama njegova narav.
140:8.11 (1580.6)
3. Social attitude. The Jewish rabbis had long debated the question: Who is my neighbor? Jesus came presenting the idea of active and spontaneous kindness, a love of one’s fellow men so genuine that it expanded the neighborhood to include the whole world, thereby making all men one’s neighbors. But with all this, Jesus was interested only in the individual, not the mass. Jesus was not a sociologist, but he did labor to break down all forms of selfish isolation. He taught pure sympathy, compassion. Michael of Nebadon is a mercy-dominated Son; compassion is his very nature.
Učitelj nije rekao da ljudi nikada ne trebaju prirediti gozbu svojim prijateljima, već je rekao da njegovi sljedbenici trebaju priređivati gozbe siromašnima i nesretnima. Isus je imao snažan osjećaj pravde, ali je on uvijek bio ublažen milosrđem. Nije učio svoje apostole da dopuste društvenim parazitima i profesionalnim tražiteljima milostinje da ih iskorištavaju. Najbliže što je došao iznošenju socioloških načela bilo je kad je rekao: „Ne sudite, da vam se ne sudi.“
140:8.12 (1580.7)
The Master did not say that men should never entertain their friends at meat, but he did say that his followers should make feasts for the poor and the unfortunate. Jesus had a firm sense of justice, but it was always tempered with mercy. He did not teach his apostles that they were to be imposed upon by social parasites or professional alms-seekers. The nearest he came to making sociological pronouncements was to say, “Judge not, that you be not judged.”
Objasnio je da nekritična ljubeznost može biti kriva za mnoga društvena zla. Isus je narednog dana izričito uputio Judu da se nikakva sredstva iz apostolske riznice ne smiju davati kao milostinja, osim na njegov zahtjev ili na zajedničku molbu dvojice apostola. U svim tim pitanjima Isus je uvijek običavao reći: „Budite mudri kao zmije, a bezazleni kao golubovi.“ Činilo se da je njegova namjera u svim društvenim prilikama bila poučiti strpljenju, snošljivosti i opraštanju.
140:8.13 (1580.8)
He made it clear that indiscriminate kindness may be blamed for many social evils. The following day Jesus definitely instructed Judas that no apostolic funds were to be given out as alms except upon his request or upon the joint petition of two of the apostles. In all these matters it was the practice of Jesus always to say, “Be as wise as serpents but as harmless as doves.” It seemed to be his purpose in all social situations to teach patience, tolerance, and forgiveness.
Obitelj je bila u samom središtu Isusove životne filozofije — u ovom i u budućem svijetu. Utemeljio je svoja učenja o Bogu na obitelji, dok je nastojao ispraviti židovsku sklonost prema pretjeranom štovanju predaka. Uzvisio je obiteljski život kao najvišu ljudsku dužnost, ali je jasno pokazao apostolima da obiteljske dužnosti ne smiju ometati vjerske obveze. Skrenuo je njihovu pažnju na činjenicu da je obitelj svjetovna ustanova; ona ne preživljava smrt. Isus nije oklijevao odreći se svoje obitelji kada se obitelj suprotstavila Očevoj volji. Poučavao je novo i šire bratstvo ljudi — sinove Božje. U Isusovo je vrijeme u Palestini i diljem Rimskog Carstva razvod bio lako dostupan. Iako je Isus ustrajno odbijao propisivati zakone o braku i razvodu, mnogi su njegovi rani sljedbenici imali snažna mišljenja o razvodu i nisu se ustručavali pripisivati ih Isusu. Svi su se pisci Novoga zavjeta, osim Ivana Marka, držali tih strožih i naprednijih gledišta o razvodu.
140:8.14 (1581.1)
The family occupied the very center of Jesus’ philosophy of life—here and hereafter. He based his teachings about God on the family, while he sought to correct the Jewish tendency to overhonor ancestors. He exalted family life as the highest human duty but made it plain that family relationships must not interfere with religious obligations. He called attention to the fact that the family is a temporal institution; that it does not survive death. Jesus did not hesitate to give up his family when the family ran counter to the Father’s will. He taught the new and larger brotherhood of man—the sons of God. In Jesus’ time divorce practices were lax in Palestine and throughout the Roman Empire. He repeatedly refused to lay down laws regarding marriage and divorce, but many of Jesus’ early followers had strong opinions on divorce and did not hesitate to attribute them to him. All of the New Testament writers held to these more stringent and advanced ideas about divorce except John Mark.
4. Ekonomski stav. Isus je radio, živio i poslovao u svijetu kakav je zatekao. Nije bio ekonomski reformator, premda je često ukazivao na nepravednost nejednake raspodjele bogatstva. Ali nije ponudio nikakve prijedloge za njezino ispravljanje. Trojici je jasno rekao da, iako njegovi apostoli nisu trebali posjedovati imovinu, nije propovijedao protiv bogatstva i imovine, nego samo protiv njihove nejednake i nepravedne raspodjele. Priznao je potrebu za društvenom pravdom i pravednošću u industrijskim odnosima, ali nije ponudio nikakva pravila za njihovo ostvarenje.
140:8.15 (1581.2)
4. Economic attitude. Jesus worked, lived, and traded in the world as he found it. He was not an economic reformer, although he did frequently call attention to the injustice of the unequal distribution of wealth. But he did not offer any suggestions by way of remedy. He made it plain to the three that, while his apostles were not to hold property, he was not preaching against wealth and property, merely its unequal and unfair distribution. He recognized the need for social justice and industrial fairness, but he offered no rules for their attainment.
Nikada nije učio svoje vjernike da se klone zemaljskih dobara; to je tražio samo od svojih dvanaest apostola. Luka, liječnik, duboko je vjerovao u društvenu jednakost te je mnogo učinio da Isusove riječi protumači u skladu sa svojim osobnim uvjerenjima. Isus nikada nije osobno uputio svoje sljedbenike da usvoje zajednički način života; nije iznio nikakvu izjavu o takvim pitanjima.
140:8.16 (1581.3)
He never taught his followers to avoid earthly possessions, only his twelve apostles. Luke, the physician, was a strong believer in social equality, and he did much to interpret Jesus’ sayings in harmony with his personal beliefs. Jesus never personally directed his followers to adopt a communal mode of life; he made no pronouncement of any sort regarding such matters.
Isus je često upozoravao svoje slušatelje da se čuvaju pohlepe, objašnjavajući da „čovjekova sreća ne počiva u obilju njegovih materijalnih dobara.“ Neprestano je ponavljao: „Što koristi čovjeku ako zadobije cijeli svijet, a svoju dušu izgubi?“ Nije izravno napadao posjedovanje imovine, ali je ustrajno naglašavao da je od vječne važnosti da duhovne vrijednosti budu na prvom mjestu. U svojim kasnijim učenjima nastojao je ispraviti mnoge pogrešne urantijske poglede na život pripovijedajući brojne prispodobe koje je iznosio tijekom svoje javne službe. Isus nikada nije namjeravao oblikovati ekonomske teorije; dobro je znao da svako doba mora razviti vlastita rješenja za postojeće teškoće. I kada bi Isus danas bio na zemlji i živio svoj život u tijelu, bio bi veliko razočaranje za većinu dobrih muškaraca i žena iz jednostavnog razloga što se ne bi priklanjao nijednoj strani u današnjim političkim, društvenim ili gospodarskim sukobima. Uzvišeno bi ostao po strani, dok bi vas učio kako usavršiti svoj unutarnji duhovni život, kako biste postali mnogostruko sposobniji riješiti svoje čisto ljudske probleme.
140:8.17 (1581.4)
Jesus frequently warned his listeners against covetousness, declaring that “a man’s happiness consists not in the abundance of his material possessions.” He constantly reiterated, “What shall it profit a man if he gain the whole world and lose his own soul?” He made no direct attack on the possession of property, but he did insist that it is eternally essential that spiritual values come first. In his later teachings he sought to correct many erroneous Urantia views of life by narrating numerous parables which he presented in the course of his public ministry. Jesus never intended to formulate economic theories; he well knew that each age must evolve its own remedies for existing troubles. And if Jesus were on earth today, living his life in the flesh, he would be a great disappointment to the majority of good men and women for the simple reason that he would not take sides in present-day political, social, or economic disputes. He would remain grandly aloof while teaching you how to perfect your inner spiritual life so as to render you manyfold more competent to attack the solution of your purely human problems.
Isus bi sve ljude načinio nalik Bogu, a zatim bi suosjećajno stajao po strani dok ti sinovi Božji rješavaju svoje vlastite političke, društvene i gospodarske probleme. Nije osuđivao bogatstvo, već ono što bogatstvo čini većini svojih poklonika. Ovoga četvrtka poslije podne Isus je prvi put rekao svojim suradnicima: „Blaženije je davati nego primati.“
140:8.18 (1581.5)
Jesus would make all men Godlike and then stand by sympathetically while these sons of God solve their own political, social, and economic problems. It was not wealth that he denounced, but what wealth does to the majority of its devotees. On this Thursday afternoon Jesus first told his associates that “it is more blessed to give than to receive.”
5. Osobna religija. I vi biste, kao što je to bio slučaj s apostolima, bolje razumjeli Isusova učenja kroz njegov život. On je živio usavršenim životom na Urantiji, a njegova se jedinstvena učenja mogu razumjeti samo kada se taj život sagleda u njegovoj neposrednoj pozadini. Njegov život, a ne njegova učenja dvanaestorici ili njegove propovijedi mnoštvima, najviše će pomoći u otkrivanju Očeva božanskog karaktera i ličnosti pune ljubavi.
140:8.19 (1581.6)
5. Personal religion. You, as did his apostles, should the better understand Jesus’ teachings by his life. He lived a perfected life on Urantia, and his unique teachings can only be understood when that life is visualized in its immediate background. It is his life, and not his lessons to the twelve or his sermons to the multitudes, that will assist most in revealing the Father’s divine character and loving personality.
Isus nije napadao učenja židovskih proroka niti grčkih moralista. Učitelj je prepoznao mnoge vrijedne stvari za koje eju da je evanđelje koje su se spremali naviještati zapravo značilo novi početak za cijeli ljudski rod. Ovaj je dojam kasnije prenio Pavlu, koji je iz njega oblikovao svoje učenje o Kristu kao „drugom Adamu“.
140:8.20 (1582.1)
Jesus did not attack the teachings of the Hebrew prophets or the Greek moralists. The Master recognized the many good things which these great teachers stood for, but he had come down to earth to teach something additional, “the voluntary conformity of man’s will to God’s will.” Jesus did not want simply to produce a religious man, a mortal wholly occupied with religious feelings and actuated only by spiritual impulses. Could you have had but one look at him, you would have known that Jesus was a real man of great experience in the things of this world. The teachings of Jesus in this respect have been grossly perverted and much misrepresented all down through the centuries of the Christian era; you have also held perverted ideas about the Master’s meekness and humility. What he aimed at in his life appears to have been a superb self-respect. He only advised man to humble himself that he might become truly exalted; what he really aimed at was true humility toward God. He placed great value upon sincerity—a pure heart. Fidelity was a cardinal virtue in his estimate of character, while courage was the very heart of his teachings. “Fear not” was his watchword, and patient endurance his ideal of strength of character. The teachings of Jesus constitute a religion of valor, courage, and heroism. And this is just why he chose as his personal representatives twelve commonplace men, the majority of whom were rugged, virile, and manly fishermen.
140:8.21 (1582.2)
Jesus had little to say about the social vices of his day; seldom did he make reference to moral delinquency. He was a positive teacher of true virtue. He studiously avoided the negative method of imparting instruction; he refused to advertise evil. He was not even a moral reformer. He well knew, and so taught his apostles, that the sensual urges of mankind are not suppressed by either religious rebuke or legal prohibitions. His few denunciations were largely directed against pride, cruelty, oppression, and hypocrisy.
Isus je znao da se ljudi razlikuju, i tako je poučavao svoje apostole. Dosljedno ih je poticao da se suzdrže od svakog pokušaja oblikovanja učenika i vjernika prema nekom unaprijed određenom uzorku. Nastojao je dopustiti svakoj duši da se razvija na svoj vlastiti način, kao posebna i usavršavajuća osoba pred Bogom. Kao odgovor na jedno od mnogih Petrovih pitanja, Učitelj je rekao: „Želim osloboditi ljude kako bi mogli iznova započeti poput male djece u novom i boljem životu.“ Isus je uvijek naglašavao da istinska dobrota mora biti nesvjesna; pri davanju milostinje nije dopuštao da ljevica zna što čini desnica.
140:8.22 (1582.3)
Jesus did not vehemently denounce even the Pharisees, as did John. He knew many of the scribes and Pharisees were honest of heart; he understood their enslaving bondage to religious traditions. Jesus laid great emphasis on “first making the tree good.” He impressed the three that he valued the whole life, not just a certain few special virtues.
Ovog poslijepodneva trojica apostola bila su šokirana kad su uvidjela da religija njihova Učitelja ne predviđa duhovno preispitivanje. Sve religije prije i poslije Isusova vremena, uključujući kršćanstvo, pomno predviđaju savjesno samoispitivanje. Ali nije tako s religijom Isusa iz Nazareta. Isusova životna filozofija ne sadrži religioznu introspekciju. Sin tesara nikada nije poučavao izgradnju karaktera; učio je rast karaktera i objavio da je nebesko kraljevstvo poput zrna gorušice. Ali Isus nije rekao ništa što bi zabranjivalo samoanalizu kao sredstvo za sprečavanje uobraženog samoljublja.
Isusovo je učenje religija za svakoga, a ne samo za slabiće i robove. Njegova se religija za njegova života nikada nije iskristalizirala u vjerovanja i teološke zakone; za sobom nije ostavio ni jedan redak napisanih riječi. Njegov su život i njegova učenja ostavljeni svemiru kao nadahnuće i idealistička baština, prikladna za duhovno vodstvo i moralnu pouku svih doba na svim svjetovima. Čak i danas Isusovo učenje stoji odvojeno od svih religija kao takvih, premda je živa nada svake od njih.
Isus nije učio svoje apostole da je religija čovjekova jedina zemaljska preokupacija; to je bila židovska ideja služenja Bogu. Ali je doista naglašavao da je religija bila isključiva briga dvanaestorice. Isus nije nastojao odvratiti svoje vjernike od stjecanja istinske kulture; odvraćao ih je jedino od religioznih škola Jeruzalema sputanih tradicijom. Bio je slobodouman, široka srca, učen i tolerantan. U njegovoj filozofiji pravednog življenja nije bilo mjesta samosvjesnoj pobožnosti.
140:8.26 (1582.7)
Jesus knew men were different, and he so taught his apostles. He constantly exhorted them to refrain from trying to mold the disciples and believers according to some set pattern. He sought to allow each soul to develop in its own way, a perfecting and separate individual before God. In answer to one of Peter’s many questions, the Master said: “I want to set men free so that they can start out afresh as little children upon the new and better life.” Jesus always insisted that true goodness must be unconscious, in bestowing charity not allowing the left hand to know what the right hand does.
Učitelj nije pokušao riješiti nereligiozne probleme svojega doba niti bilo kojeg kasnijeg doba. Isus je želio razviti duhovni uvid u vječne stvarnosti i potaknuti inicijativu za izvornost življenja; bavio se isključivo temeljnim i trajnim duhovnim potrebama ljudskog roda. Obznanio je dobrotu jednaku Božjoj. Uzvisio je ljubav — istinu, ljepotu i dobrotu — kao božanski ideal i vječnu stvarnost.
140:8.27 (1583.1)
The three apostles were shocked this afternoon when they realized that their Master’s religion made no provision for spiritual self-examination. All religions before and after the times of Jesus, even Christianity, carefully provide for conscientious self-examination. But not so with the religion of Jesus of Nazareth. Jesus’ philosophy of life is without religious introspection. The carpenter’s son never taught character building; he taught character growth, declaring that the kingdom of heaven is like a mustard seed. But Jesus said nothing which would proscribe self-analysis as a prevention of conceited egotism.
su se ti veliki učitelji zalagali, ali došao je na zemlju poučavati nešto dodatno: „dobrovoljno usklađivanje čovjekove volje s Božjom voljom.“ Isus nije želio samo stvoriti religioznog čovjeka, smrtnika potpuno zaokupljenog religioznim osjećajima i pokretanog samo duhovnim poticajima. Da ste ga samo jednom mogli vidjeti, znali biste da je Isus bio stvaran čovjek velikog iskustva u stvarima ovoga svijeta. Isusova su učenja u ovom pogledu bila jako izopačena i uvelike pogrešno predstavljena tijekom svih stoljeća kršćanske ere; također ste imali iskrivljene predodžbe o Učiteljevoj krotkosti i poniznosti. Čini se da je ono čemu je težio u svom životu bilo izvanredno samopoštovanje. Čovjeku je savjetovao da se ponizi samo kako bi mogao postati istinski uzvišen; ono čemu je doista težio bila je istinska poniznost pred Bogom. Veliku je vrijednost pridavao iskrenosti — čistom srcu. Vjernost je bila temeljna vrlina u njegovoj procjeni karaktera, dok je hrabrost bila sama srž njegovih učenja. „Ne boj se“ bila je njegova životna parola, a strpljiva ustrajnost njegov ideal snage karaktera. Isusova učenja predstavljaju religiju odvažnosti, hrabrosti i junaštva. I upravo je zato za svoje osobne predstavnike izabrao dvanaest običnih ljudi, od kojih su većina bili snažni, čvrsti i muževni ribari.
140:8.29 (1583.3)
The teaching of Jesus is a religion for everybody, not alone for weaklings and slaves. His religion never became crystallized (during his day) into creeds and theological laws; he left not a line of writing behind him. His life and teachings were bequeathed the universe as an inspirational and idealistic inheritance suitable for the spiritual guidance and moral instruction of all ages on all worlds. And even today, Jesus’ teaching stands apart from all religions, as such, albeit it is the living hope of every one of them.
Isus je imao malo toga reći o društvenim porocima svojega doba; rijetko se osvrtao na moralne prijestupe. Bio je pozitivan učitelj istinske vrline. Pomno je izbjegavao negativne metode poučavanja; odbijao je davati zlu publicitet. Nije čak bio ni moralni reformator. Dobro je znao, a tako je učio i svoje apostole, da se čulni nagoni čovječanstva ne mogu potisnuti ni religioznim prijekorima ni zakonskim zabranama. Njegove rijetke osude uglavnom su bile usmjerene protiv ponosa, okrutnosti, tlačenja i licemjerja.
140:8.30 (1583.4)
Jesus did not teach his apostles that religion is man’s only earthly pursuit; that was the Jewish idea of serving God. But he did insist that religion was the exclusive business of the twelve. Jesus taught nothing to deter his believers from the pursuit of genuine culture; he only detracted from the tradition-bound religious schools of Jerusalem. He was liberal, big-hearted, learned, and tolerant. Self-conscious piety had no place in his philosophy of righteous living.
Isus nije žestoko osuđivao čak ni farizeje, kao što je to činio Ivan. Znao je da su mnogi pismoznanci i farizeji bili iskrena srca; razumio je njihovu zarobljenost religioznim predajama koje su ih držale u ropstvu. Isus je snažno naglašavao: „Najprije učinite stablo dobrim.“ Trojici je naglasio da je cijenio čitav život, a ne samo nekoliko određenih vrlina.
140:8.31 (1583.5)
The Master offered no solutions for the nonreligious problems of his own age nor for any subsequent age. Jesus wished to develop spiritual insight into eternal realities and to stimulate initiative in the originality of living; he concerned himself exclusively with the underlying and permanent spiritual needs of the human race. He revealed a goodness equal to God. He exalted love—truth, beauty, and goodness—as the divine ideal and the eternal reality.
140:8.32 (1583.6)
The Master came to create in man a new spirit, a new will—to impart a new capacity for knowing the truth, experiencing compassion, and choosing goodness—the will to be in harmony with God’s will, coupled with the eternal urge to become perfect, even as the Father in heaven is perfect.
Isus je sljedeću subotu posvetio svojim apostolima; vratili su se u brdski kraj, na mjesto gdje ih je postavio, i ondje je, nakon duge i predivno dirljive osobne poruke ohrabrenja, započeo svečani čin posvećenja dvanaestorice. Tog je sabatnog poslijepodneva Isus okupio apostole oko sebe na obronku brda i predao ih u ruke svojega nebeskog Oca, pripremajući ih za dan kada će biti prisiljen ostaviti ih same u svijetu. Tom prilikom nije ih poučavao ničemu novom; vrijeme su proveli u prijateljskom druženju i zajedništvu.
140:9.1 (1583.7)
The next Sabbath day Jesus devoted to his apostles, journeying back to the highland where he had ordained them; and there, after a long and beautifully touching personal message of encouragement, he engaged in the solemn act of the consecration of the twelve. This Sabbath afternoon Jesus assembled the apostles around him on the hillside and gave them into the hands of his heavenly Father in preparation for the day when he would be compelled to leave them alone in the world. There was no new teaching on this occasion, just visiting and communion.
Isus se osvrnuo na mnoge dijelove propovijedi o zaređenju, izrečene na istom mjestu, a zatim ih je, pozvavši jednoga po jednoga pred sebe, ovlastio da pođu u svijet kao njegovi predstavnici. Učiteljev nalog posvećenja glasio je: „Idite po cijelome svijetu i propovijedajte radosnu vijest o kraljevstvu. Oslobodite duhovne zarobljenike, utješite potlačene i služite nevoljnima. Besplatno ste primili, besplatno dajte.“
140:9.2 (1584.1)
Jesus reviewed many features of the ordination sermon, delivered on this same spot, and then, calling them before him one by one, he commissioned them to go forth in the world as his representatives. The Master’s consecration charge was: “Go into all the world and preach the glad tidings of the kingdom. Liberate spiritual captives, comfort the oppressed, and minister to the afflicted. Freely you have received, freely give.”
„Evo, šaljem vas kao ovce među vukove; budite stoga mudri kao zmije i bezazleni kao golubovi. Ali pazite, jer će vas vaši neprijatelji izvesti pred svoja vijeća i kažnjavati u svojim sinagogama. Bit ćete izvedeni pred upravitelje i vladare zbog ovog evanđelja, i vaše će svjedočanstvo svjedočiti za mene. A kad vas izvedu pred sud, ne brinite se tjeskobno što ćete reći, jer duh mojega Oca prebiva u vama i u to će vrijeme govoriti kroz vas. Neki će od vas biti pogubljeni, i prije nego što uspostavite kraljevstvo na zemlji, mnogi će vas narodi mrziti zbog ovog evanđelja; ali ne bojte se; ja ću biti s vama i moj će duh ići pred vama u cijeli svijet. Prisutnost mojega Oca bit će s vama dok budete najprije išli Židovima, a zatim poganima.“
140:9.3 (1584.2)
Jesus advised them to take neither money nor extra clothing, saying, “The laborer is worthy of his hire.” And finally he said: “Behold I send you forth as sheep in the midst of wolves; be you therefore as wise as serpents and as harmless as doves. But take heed, for your enemies will bring you up before their councils, while in their synagogues they will castigate you. Before governors and rulers you will be brought because you believe this gospel, and your very testimony shall be a witness for me to them. And when they lead you to judgment, be not anxious about what you shall say, for the spirit of my Father indwells you and will at such a time speak through you. Some of you will be put to death, and before you establish the kingdom on earth, you will be hated by many peoples because of this gospel; but fear not; I will be with you, and my spirit shall go before you into all the world. And my Father’s presence will abide with you while you go first to the Jews, then to the gentiles.”
Te je večeri, dok je poučavao u kući, nakon što je počela padati kiša, Isus nadugo govorio nastojeći pokazati dvanaestorici što trebaju biti, a ne što trebaju činiti. Oni su poznavali samo religiju koja je zahtijevala izvršavanje određenih stvari kao sredstvo postizanja pravednosti — spasenja. Ali Isus je uvijek iznova ponavljao: „U kraljevstvu morate biti pravedni da biste mogli činiti djela.“ Mnogo je puta rekao: „Budite stoga savršeni, kao što je savršen Otac vaš na nebu.“ Sve vrijeme Učitelj je svojim zbunjenim apostolima objašnjavao da se spasenje koje je došao donijeti svijetu može postići jedino vjerovanjem, jednostavnom i iskrenom vjerom. Rekao je: „Ivan je propovijedao krštenje pokajanja, žalost zbog starog načina života. Vi ćete naviještati krštenje zajedništva s Bogom. Propovijedajte pokajanje onima kojima je takva pouka potrebna, ali onima koji već traže iskren ulazak u kraljevstvo širom otvorite vrata i pozovite ih da uđu u radosno zajedništvo sinova Božjih.“ Ali bilo je vrlo teško uvjeriti ove galilejske ribare da u kraljevstvu čovjek najprije mora biti pravedan, vjerom, a da zatim iz te pravednosti proizlaze pravedna djela u svakodnevnom životu zemaljskih smrtnika.
140:10.1 (1584.4)
That evening while teaching in the house, for it had begun to rain, Jesus talked at great length, trying to show the twelve what they must be, not what they must do. They knew only a religion that imposed the doing of certain things as the means of attaining righteousness—salvation. But Jesus would reiterate, “In the kingdom you must be righteous in order to do the work.” Many times did he repeat, “Be you therefore perfect, even as your Father in heaven is perfect.” All the while was the Master explaining to his bewildered apostles that the salvation which he had come to bring to the world was to be had only by believing, by simple and sincere faith. Said Jesus: “John preached a baptism of repentance, sorrow for the old way of living. You are to proclaim the baptism of fellowship with God. Preach repentance to those who stand in need of such teaching, but to those already seeking sincere entrance to the kingdom, open the doors wide and bid them enter into the joyous fellowship of the sons of God.” But it was a difficult task to persuade these Galilean fishermen that, in the kingdom, being righteous, by faith, must precede doing righteousness in the daily life of the mortals of earth.
Druga velika prepreka u ovoj pouci dvanaestorice bila je njihova sklonost da preinače vrlo idealistička i duhovna načela religiozne istine u uska pravila osobnog ponašanja. Isus bi im predočio prelijepi duh stava duše, a oni bi ustrajali u tome da takva učenja prevedu u pravila osobnog ponašanja. Mnogo puta, kad bi se posebno potrudili zapamtiti što je Učitelj rekao, gotovo bi sigurno zaboravili ono što nije rekao. Ali polako su usvajali njegova učenja jer je Isus bio sve ono čemu ih je učio. Ono što nisu mogli steći iz njegove usmene pouke, postupno su stekli živeći s njim.
140:10.2 (1584.5)
Another great handicap in this work of teaching the twelve was their tendency to take highly idealistic and spiritual principles of religious truth and remake them into concrete rules of personal conduct. Jesus would present to them the beautiful spirit of the soul’s attitude, but they insisted on translating such teachings into rules of personal behavior. Many times, when they did make sure to remember what the Master said, they were almost certain to forget what he did not say. But they slowly assimilated his teaching because Jesus was all that he taught. What they could not gain from his verbal instruction, they gradually acquired by living with him.
S apostolskog stajališta nije bilo očigledno da je njihov Učitelj živio život duhovnog nadahnuća za svaku osobu svakoga doba na svakom svijetu prostranog svemira. Unatoč onome što im je Isus povremeno govorio, apostoli nisu shvaćali da je on obavljao djelo na ovom svijetu, ali za sve druge svjetove svoje goleme tvorevine. Isus nije živio svoj zemaljski život na Urantiji kako bi muškarcima i ženama ovoga svijeta postavio osobni primjer smrtnog življenja, nego kako bi stvorio visok duhovni i nadahnjujući ideal za sva smrtna bića na svim svjetovima.
140:10.3 (1585.1)
It was not apparent to the apostles that their Master was engaged in living a life of spiritual inspiration for every person of every age on every world of a far-flung universe. Notwithstanding what Jesus told them from time to time, the apostles did not grasp the idea that he was doing a work on this world but for all other worlds in his vast creation. Jesus lived his earth life on Urantia, not to set a personal example of mortal living for the men and women of this world, but rather to create a high spiritual and inspirational ideal for all mortal beings on all worlds.
Iste je večeri Toma upitao Isusa: „Učitelju, kažeš da moramo postati kao mala djeca prije nego što možemo ući u Očevo kraljevstvo, a ipak si nas upozorio da se ne damo zavesti lažnim prorocima niti da budemo krivi zbog bacanja svojih bisera pred svinje. Sada sam doista zbunjen. Ne mogu razumjeti tvoje učenje.“ Isus je odgovorio Tomi: „Koliko ću vas još morati podnositi! Vi neprestano ustrajete u tome da sve što vas učim shvatite doslovno. Kad sam vam rekao da postanete kao mala djeca kao cijenu ulaska u kraljevstvo, nisam mislio na laku podložnost obmani, puku spremnost da vjerujete niti na brzinu kojom biste se pouzdali u prijazne strance. Ono što sam želio da iz ove usporedbe shvatite jest odnos djeteta i oca. Vi ste djeca, a kraljevstvo vašeg Oca je ono u koje želite ući. Između svakog normalnog djeteta i njegova oca postoji prirodna naklonost koja osigurava odnos razumijevanja i ljubavi te zauvijek isključuje svaku sklonost cjenkanju za Očevu ljubav i milost. A evanđelje koje ćete poći propovijedati odnosi se na spasenje koje proizlazi iz vjerom ostvarenog shvaćanja upravo ovog vječnog odnosa djeteta i Oca.“
140:10.4 (1585.2)
This same evening Thomas asked Jesus: “Master, you say that we must become as little children before we can gain entrance to the Father’s kingdom, and yet you have warned us not to be deceived by false prophets nor to become guilty of casting our pearls before swine. Now, I am honestly puzzled. I cannot understand your teaching.” Jesus replied to Thomas: “How long shall I bear with you! Ever you insist on making literal all that I teach. When I asked you to become as little children as the price of entering the kingdom, I referred not to ease of deception, mere willingness to believe, nor to quickness to trust pleasing strangers. What I did desire that you should gather from the illustration was the child-father relationship. You are the child, and it is your Father’s kingdom you seek to enter. There is present that natural affection between every normal child and its father which insures an understanding and loving relationship, and which forever precludes all disposition to bargain for the Father’s love and mercy. And the gospel you are going forth to preach has to do with a salvation growing out of the faith-realization of this very and eternal child-father relationship.”
Jedna od osobitosti Isusova učenja bila je to što je moralnost njegove filozofije proizlazila iz osobnog odnosa pojedinca prema Bogu — upravo ovog odnosa djeteta i Oca. Isus je naglašavao pojedinca, a ne rasu ili naciju. Dok su večerali, razgovarao je s Matejem i objasnio mu da se moralnost svakog čina određuje motivom pojedinca. Isusova je moralnost uvijek bila pozitivna. Zlatno pravilo, kako ga je Isus ponovno izrazio, zahtijeva aktivan društveni dodir; starije negativno pravilo moglo se slijediti u osamljenosti. Isus je oslobodio moralnost svih pravila i obreda te je uzdigao do veličanstvenih razina duhovnog mišljenja i istinski pravednog življenja.
140:10.5 (1185.3)
The one characteristic of Jesus’ teaching was that the morality of his philosophy originated in the personal relation of the individual to God—this very child-father relationship. Jesus placed emphasis on the individual, not on the race or nation. While eating supper, Jesus had the talk with Matthew in which he explained that the morality of any act is determined by the individual’s motive. Jesus’ morality was always positive. The golden rule as restated by Jesus demands active social contact; the older negative rule could be obeyed in isolation. Jesus stripped morality of all rules and ceremonies and elevated it to majestic levels of spiritual thinking and truly righteous living.
Ova nova Isusova religija nije bila bez praktičnih implikacija; ali sve praktične političke, društvene ili ekonomske vrijednosti koje se mogu pronaći u njegovim učenjima prirodni su izdanak ovog unutarnjeg iskustva duše koja očituje plodove duha u spontanoj svakodnevnoj službi istinskog osobnog religioznog iskustva.
140:10.6 (1585.4)
This new religion of Jesus was not without its practical implications, but whatever of practical political, social, or economic value there is to be found in his teaching is the natural outworking of this inner experience of the soul as it manifests the fruits of the spirit in the spontaneous daily ministry of genuine personal religious experience.
Nakon što su Isus i Matej završili razgovor, Šimun Revnitelj upita: „Ali, Učitelju, jesu li svi ljudi Božji sinovi?“ A Isus odgovori: „Jesu, Šimune, svi ljudi su Božji sinovi, i to je radosna vijest koju ćete vi proglasiti.“ Ali apostoli nisu mogli razumjeti takvo učenje; bila je to nova, neobična i zapanjujuća objava. I upravo zbog svoje želje da im utisne ovu istinu u svijest, Isus je učio svoje sljedbenike da se prema svim ljudima odnose kao prema svojoj braći.
140:10.7 (1585.5)
After Jesus and Matthew had finished talking, Simon Zelotes asked, “But, Master, are all men the sons of God?” And Jesus answered: “Yes, Simon, all men are the sons of God, and that is the good news you are going to proclaim.” But the apostles could not grasp such a doctrine; it was a new, strange, and startling announcement. And it was because of his desire to impress this truth upon them that Jesus taught his followers to treat all men as their brothers.
Ivan upita Isusa: „Učitelju, što je nebesko kraljevstvo?“ A Isus odgovori: „Nebesko kraljevstvo sastoji se od ova tri bitna elementa: prvo, priznanja činjenice Božje suverenosti; drugo, vjerovanja u istinu sinovstva s Bogom; i treće, vjere u djelotvornost najuzvišenije ljudske želje da čini Božju volju — da bude poput Boga. I ovo je radosna vijest evanđelja: da svaki smrtnik vjerom može imati sve ove bitne elemente spasenja.“
140:10.9 (1585.7)
John asked Jesus, “Master, what is the kingdom of heaven?” And Jesus answered: “The kingdom of heaven consists in these three essentials: first, recognition of the fact of the sovereignty of God; second, belief in the truth of sonship with God; and third, faith in the effectiveness of the supreme human desire to do the will of God—to be like God. And this is the good news of the gospel: that by faith every mortal may have all these essentials of salvation.”