Knjiga Urantije
DIO IV. Isusov život i učenja
POGLAVLJE 143 : NA PUTU KROZ SAMARIJU
KRAJEM lipnja 27. godine po Kr., zbog sve većeg protivljenja židovskih vjerskih poglavara, Isus i dvanaestorica napustili su Jeruzalem nakon što su svoje šatore i skromne osobne posjede poslali na čuvanje u Lazarevu kuću u Betaniji. Putujući prema sjeveru kroz Samariju, preko subote su se zadržali u Betelu. Tu su nekoliko dana poučavali ljude koji su dolazili iz Gopne i Efrajima. Skupina građana iz Arimateje i Timne došla ih je pozvati da Isus posjeti njihova sela. Učitelj i njegovi apostoli proveli su više od dva tjedna poučavajući Židove i Samarijance toga područja, od kojih su mnogi dolazili čak iz Antipatride kako bi čuli radosnu vijest kraljevstva.
143:0.1 (1607.1)
AT THE end of June, {scaps{scaps{a.d.}scaps}scaps} 27, because of the increasing opposition of the Jewish religious rulers, Jesus and the twelve departed from Jerusalem, after sending their tents and meager personal effects to be stored at the home of Lazarus at Bethany. Going north into Samaria, they tarried over the Sabbath at Bethel. Here they preached for several days to the people who came from Gophna and Ephraim. A group of citizens from Arimathea and Thamna came over to invite Jesus to visit their villages. The Master and his apostles spent more than two weeks teaching the Jews and Samaritans of this region, many of whom came from as far as Antipatris to hear the good news of the kingdom.
Ljudi iz južne Samarije rado su slušali Isusa, a apostoli su, s izuzetkom Jude Iškariotskoga, uspjeli prevladati velik dio svojih predrasuda prema Samarijancima. Judi je bilo vrlo teško voljeti ove Samarijance. Posljednjeg tjedna srpnja Isus i njegovi suradnici pripremili su se za odlazak u nove grčke gradove Fazaelidu i Arhelaidu, blizu Jordana.
143:0.2 (1607.2)
The people of southern Samaria heard Jesus gladly, and the apostles, with the exception of Judas Iscariot, succeeded in overcoming much of their prejudice against the Samaritans. It was very difficult for Judas to love these Samaritans. The last week of July Jesus and his associates made ready to depart for the new Greek cities of Phasaelis and Archelais near the Jordan.
U prvoj polovici kolovoza apostoli su se utaborili u grčkim gradovima Arhelaidi i Fazaelidi, gdje su po prvi put imali priliku poučavati mnoštva koja su se gotovo isključivo sastojala od nežidova — Grka, Rimljana i Sirijaca — jer je u ovim grčkim gradovima živio malen broj Židova. U susretu s rimskim državljanima apostoli su naišli na nove teškoće pri naviještanju poruke o nastupajućem kraljevstvu, kao i na nove prigovore Isusovim učenjima. Tijekom jedne od mnogih večernjih rasprava s apostolima Isus je pažljivo slušao njihove izvještaje o tim prigovorima učenjima o kraljevstvu nebeskom, dok su apostoli prepričavali svoja iskustva iz osobnog rada s ljudima.
143:1.1 (1607.3)
The first half of the month of August the apostolic party made its headquarters at the Greek cities of Archelais and Phasaelis, where they had their first experience preaching to well-nigh exclusive gatherings of gentiles—Greeks, Romans, and Syrians—for few Jews dwelt in these two Greek towns. In contacting with these Roman citizens, the apostles encountered new difficulties in the proclamation of the message of the coming kingdom, and they met with new objections to the teachings of Jesus. At one of the many evening conferences with his apostles, Jesus listened attentively to these objections to the gospel of the kingdom as the twelve repeated their experiences with the subjects of their personal labors.
Filipovo pitanje jasno oslikava teškoće na koje su nailazili. Filip reče: „Učitelju, ovi Grci i Rimljani olako shvaćaju tvoju poruku i kažu da su takva učenja prikladna samo slabićima i robovima. Tvrde da je poganska religija naprednija od našeg učenja zato što potiče stjecanje snažnog, robusnog i prodornog karaktera. Kažu da bismo sve ljude pretvorili u oslabljena bića pasivnog neprotivljenja, koja bi kao takva ubrzo nestala s lica zemlje. Sviđaš im se, Učitelju, i priznaju da su tvoja učenja nebeska i uzvišena, ali nas ne shvaćaju ozbiljno. Kažu da tvoja religija nije za ovaj svijet; da ljudi ne mogu živjeti prema tvojim učenjima. Što ćemo, Učitelju, reći ovim nežidovima?”
143:1.2 (1607.4)
A question asked by Philip was typical of their difficulties. Said Philip: “Master, these Greeks and Romans make light of our message, saying that such teachings are fit for only weaklings and slaves. They assert that the religion of the heathen is superior to our teaching because it inspires to the acquirement of a strong, robust, and aggressive character. They affirm that we would convert all men into enfeebled specimens of passive nonresisters who would soon perish from the face of the earth. They like you, Master, and freely admit that your teaching is heavenly and ideal, but they will not take us seriously. They assert that your religion is not for this world; that men cannot live as you teach. And now, Master, what shall we say to these gentiles?”
„Ja sam došao na ovaj svijet da učinim volju svojega Oca i da obznanim njegovu ljubavlju ispunjenu narav cijelom čovječanstvu. To je, braćo moja, moja misija. Ja ću ostvariti ovu namjeru, bez obzira na to što Židovi ili nežidovi ovoga vremena ili nekog budućeg naraštaja neće razumjeti moja učenja. Ali nemojte previdjeti činjenicu da čak i božanska ljubav ima svoje stroge odgojne postupke. Očeva ljubav prema sinu često potiče oca da obuzda nerazborite postupke svojega lakomislenog potomstva. Dijete ne shvaća uvijek mudre i brižne pobude očeve stege koja ga ograničava. Ali kažem vam da moj Otac na Raju upravlja svemirom svemira neodoljivom snagom svoje ljubavi. Ljubav je najveća od svih stvarnosti duha. Istina je oslobađajuće otkrivenje, ali ljubav je vrhovni odnos. Bez obzira na pogreške koje vaši bližnji čine u današnjem upravljanju poslovima svijeta, u budućim će dobima evanđelje koje vam objavljujem zavladati ovim istim svijetom. Najviši cilj ljudskog napretka jest pobožno priznavanje Božjeg očinstva i ljubavlju ispunjeno ostvarenje bratstva među ljudima.
143:1.4 (1608.1)
“I have come into this world to do the will of my Father and to reveal his loving character to all mankind. That, my brethren, is my mission. And this one thing I will do, regardless of the misunderstanding of my teachings by Jews or gentiles of this day or of another generation. But you should not overlook the fact that even divine love has its severe disciplines. A father’s love for his son oftentimes impels the father to restrain the unwise acts of his thoughtless offspring. The child does not always comprehend the wise and loving motives of the father’s restraining discipline. But I declare to you that my Father in Paradise does rule a universe of universes by the compelling power of his love. Love is the greatest of all spirit realities. Truth is a liberating revelation, but love is the supreme relationship. And no matter what blunders your fellow men make in their world management of today, in an age to come the gospel which I declare to you will rule this very world. The ultimate goal of human progress is the reverent recognition of the fatherhood of God and the loving materialization of the brotherhood of man.
„A tko kaže da je moje evanđelje namijenjeno samo robovima i slabićima? Zar vi, moji odabrani apostoli, izgledate kao slabići? Je li Ivan izgledao kao slabić? Primjećujete li u meni znakove straha? Istina je da se siromašnima i potlačenima ovoga naraštaja propovijeda evanđelje. Religije ovoga svijeta zanemarivale su siromašne, ali pred mojim Ocem nema pristranosti prema osobama. Osim toga, siromašni ovoga vremena prvi se odazivaju pozivu na pokajanje i prihvaćanje sinovstva s Bogom. Evanđelje kraljevstva treba se propovijedati svim ljudima — Židovima i nežidovima, Grcima i Rimljanima, bogatima i siromašnima, slobodnima i robovima — jednako mladima i starima, muškarcima i ženama.
143:1.5 (1608.2)
“But who told you that my gospel was intended only for slaves and weaklings? Do you, my chosen apostles, resemble weaklings? Did John look like a weakling? Do you observe that I am enslaved by fear? True, the poor and oppressed of this generation have the gospel preached to them. The religions of this world have neglected the poor, but my Father is no respecter of persons. Besides, the poor of this day are the first to heed the call to repentance and acceptance of sonship. The gospel of the kingdom is to be preached to all men—Jew and gentile, Greek and Roman, rich and poor, free and bond—and equally to young and old, male and female.
„Budući da je moj Otac Bog ljubavi i da se raduje iskazivanju milosrđa, nemojte prihvatiti predodžbu da se služba kraljevstva treba sastojati od monotone udobnosti. Rajski uspon predstavlja najveću pustolovinu svih vremena i najteže postignuće vječnosti. Služba kraljevstvu na zemlji zahtijevat će svu hrabru čovječnost koju vi i vaši suradnici možete pokazati. Mnogi će od vas biti osuđeni na smrt zbog svoje odanosti evanđelju ovoga kraljevstva. Lako je umrijeti u redovima tjelesne bitke kada je vaša hrabrost ojačana prisutnošću vaših suboraca, ali potreban je viši i dublji oblik ljudske hrabrosti i odanosti da čovjek mirno i potpuno sam položi svoj život iz ljubavi prema istini pohranjenoj u njegovu smrtnom srcu.
143:1.6 (1608.3)
“Because my Father is a God of love and delights in the practice of mercy, do not imbibe the idea that the service of the kingdom is to be one of monotonous ease. The Paradise ascent is the supreme adventure of all time, the rugged achievement of eternity. The service of the kingdom on earth will call for all the courageous manhood that you and your coworkers can muster. Many of you will be put to death for your loyalty to the gospel of this kingdom. It is easy to die in the line of physical battle when your courage is strengthened by the presence of your fighting comrades, but it requires a higher and more profound form of human courage and devotion calmly and all alone to lay down your life for the love of a truth enshrined in your mortal heart.
„Danas vas nevjernici mogu ismijavati zato što propovijedate evanđelje neopiranja i zato što živite živote nenasilja, ali vi ste prvi dragovoljci dugog niza iskrenih vjernika u evanđelje ovoga kraljevstva koji će zadiviti cijelo čovječanstvo svojom herojskom odanošću ovim učenjima. Nijedna vojska na svijetu nikada nije pokazala veću hrabrost i odvažnost od one koju ćete vi i vaši odani nasljednici pokazati kada pođete u cijeli svijet naviještajući radosnu vijest — Božje očinstvo i bratstvo ljudi. Fizička hrabrost najniži je oblik hrabrosti. Mentalna hrabrost viši je oblik ljudske hrabrosti, ali najviši i vrhovni oblik jest nepokolebljiva odanost prosvijetljenim uvjerenjima o dubokim duhovnim stvarnostima. Takva hrabrost predstavlja junaštvo čovjeka koji poznaje Boga. A vi ste svi ljudi koji poznaju Boga; vi ste uistinu osobni suradnici Sina Čovječjega.“
143:1.7 (1608.4)
“Today, the unbelievers may taunt you with preaching a gospel of nonresistance and with living lives of nonviolence, but you are the first volunteers of a long line of sincere believers in the gospel of this kingdom who will astonish all mankind by their heroic devotion to these teachings. No armies of the world have ever displayed more courage and bravery than will be portrayed by you and your loyal successors who shall go forth to all the world proclaiming the good news—the fatherhood of God and the brotherhood of men. The courage of the flesh is the lowest form of bravery. Mind bravery is a higher type of human courage, but the highest and supreme is uncompromising loyalty to the enlightened convictions of profound spiritual realities. And such courage constitutes the heroism of the God-knowing man. And you are all God-knowing men; you are in very truth the personal associates of the Son of Man.”
Ovo nisu bile sve riječi koje je Isus tom prilikom izgovorio, ali ovo je bio uvod u njegov govor, kojim je zatim podrobno razradio i ilustrirao ovu izjavu. Bio je to jedan od najstrastvenijih govora koje je Isus ikada održao dvanaestorici. Učitelj se rijetko obraćao svojim apostolima s tako očitom snažnom osjećajnošću, ali ovo je bila jedna od rijetkih prilika kada je govorio s vidljivom ozbiljnošću, praćenom snažnim emocijama.
143:1.8 (1608.5)
This was not all that Jesus said on that occasion, but it is the introduction of his address, and he went on at great length in amplification and in illustration of this pronouncement. This was one of the most impassioned addresses which Jesus ever delivered to the twelve. Seldom did the Master speak to his apostles with evident strong feeling, but this was one of those few occasions when he spoke with manifest earnestness, accompanied by marked emotion.
Ovo je imalo neposredan učinak na javno propovijedanje i osobnu službu apostola; od toga dana njihova je poruka poprimila novu notu hrabre odlučnosti. Dvanaestorica su i dalje usvajala duh pozitivne agresivnosti u novom evanđelju kraljevstva. Od toga dana više se nisu toliko bavili propovijedanjem negativnih vrlina i pasivnih naloga koji su činili dio mnogostranog učenja njihova Učitelja.
143:1.9 (1609.1)
The result upon the public preaching and personal ministry of the apostles was immediate; from that very day their message took on a new note of courageous dominance. The twelve continued to acquire the spirit of positive aggression in the new gospel of the kingdom. From this day forward they did not occupy themselves so much with the preaching of the negative virtues and the passive injunctions of their Master’s many-sided teaching.
Prilikom jedne večernje sjednice Andrija je pitao Isusa: „Učitelju, trebamo li prakticirati Ivanovo učenje o samoodricanju ili nastojati postići tvoju samokontrolu? U čemu se tvoje učenje razlikuje od Ivanova?“ Isus je odgovorio: „Ivan vas je doista poučavao putu pravednosti u skladu sa svjetlom i zakonima svojih očeva; to je bila religija samoispitivanja i samoodricanja. Ali ja dolazim s novom porukom samozaborava i samokontrole. Pokazujem vam put života koji mi je otkrio moj Otac na nebu.“
143:2.2 (1609.3)
At one of the evening conferences, Andrew asked Jesus: “Master, are we to practice self-denial as John taught us, or are we to strive for the self-control of your teaching? Wherein does your teaching differ from that of John?” Jesus answered: “John indeed taught you the way of righteousness in accordance with the light and laws of his fathers, and that was the religion of self-examination and self-denial. But I come with a new message of self-forgetfulness and self-control. I show to you the way of life as revealed to me by my Father in heaven.
„Zaista, zaista, kažem vam, onaj koji vlada sobom veći je od onoga koji osvoji grad. Samokontrola je mjera čovjekove moralne naravi i pokazatelj njegova duhovnog razvoja. Po starom ste se poretku molili i postili; kao nova bića rođena od duha, poučeni ste vjerovati i radovati se. U Očevu ćete kraljevstvu postati nova bića; staro će proći; evo, pokazujem vam kako će sve postati novo. Svojom ćete ljubavlju jedni prema drugima uvjeriti svijet da ste prešli iz ropstva u slobodu, iz smrti u vječni život.
143:2.3 (1609.4)
“Verily, verily, I say to you, he who rules his own self is greater than he who captures a city. Self-mastery is the measure of man’s moral nature and the indicator of his spiritual development. In the old order you fasted and prayed; as the new creature of the rebirth of the spirit, you are taught to believe and rejoice. In the Father’s kingdom you are to become new creatures; old things are to pass away; behold I show you how all things are to become new. And by your love for one another you are to convince the world that you have passed from bondage to liberty, from death into life everlasting.
„Stari put nalaže da čovjek potisne određene ideje i da se povinuje pravilima življenja; na novom putu čovjek najprije biva preobražen djelovanjem Duha Istine, što ga osnažuje u njegovoj unutarnjoj duši neprekidnim duhovnim obnavljanjem uma, i tako mu daje moć za sigurno i radosno izvršavanje milostive, prihvatljive i savršene volje Božje. Ne zaboravite — upravo vaša osobna vjera u iznimno velika i dragocjena Božja obećanja jamči da ćete postati dionici božanske prirode. Tako, svojom vjerom i preobražajem duha, uistinu postajete hramovi Božji, i njegov duh doista prebiva u vama. Ako, dakle, duh prebiva u vama, više niste robovi tijela, nego slobodni i oslobođeni sinovi duha. Novi zakon duha daje vam slobodu samokontrole umjesto staroga zakona straha koji čovjeka čini sužnjem samoga sebe i robom samoodricanja.“
143:2.4 (1609.5)
“By the old way you seek to suppress, obey, and conform to the rules of living; by the new way you are first transformed by the Spirit of Truth and thereby strengthened in your inner soul by the constant spiritual renewing of your mind, and so are you endowed with the power of the certain and joyous performance of the gracious, acceptable, and perfect will of God. Forget not—it is your personal faith in the exceedingly great and precious promises of God that ensures your becoming partakers of the divine nature. Thus by your faith and the spirit’s transformation, you become in reality the temples of God, and his spirit actually dwells within you. If, then, the spirit dwells within you, you are no longer bondslaves of the flesh but free and liberated sons of the spirit. The new law of the spirit endows you with the liberty of self-mastery in place of the old law of the fear of self-bondage and the slavery of self-denial.
„Mnogo puta, kad ste činili zlo, bili ste skloni svoja djela pripisati utjecaju Zloga, premda su ona uistinu bila samo posljedica vaših vlastitih prirodnih sklonosti. Nije li vam prorok Jeremija davno rekao da je ljudsko srce varljivije od svega i da katkad može biti očajnički pokvareno? Kako je čovjeku lako zavarati samoga sebe i tako podlijeći nerazumnim strahovima, raznolikim požudama, porobljavajućim nasladama, zlobi, zavisti pa čak i osvetoljubivoj mržnji!
143:2.5 (1609.6)
“Many times, when you have done evil, you have thought to charge up your acts to the influence of the evil one when in reality you have but been led astray by your own natural tendencies. Did not the Prophet Jeremiah long ago tell you that the human heart is deceitful above all things and sometimes even desperately wicked? How easy for you to become self-deceived and thereby fall into foolish fears, divers lusts, enslaving pleasures, malice, envy, and even vengeful hatred!
„Spasenje dolazi preobražajem duha, a ne djelima tijela koja u vašim vlastitim očima izgledaju pravedna. Opravdani ste vjerom i primljeni u zajedništvo milošću, a ne strahom i tjelesnim samoodricanjem, premda su Očeva djeca, rođena od duha, uvijek i bez iznimke gospodari samih sebe i svega što se odnosi na želje tijela. Kad spoznate da ste spašeni vjerom, zadobivate istinski mir s Bogom. A svi koji slijede put toga nebeskog mira određeni su da budu posvećeni vječnoj službi vječno napredujućih sinova vječnoga Boga. Odsad vam očišćenje od svakoga zla uma i tijela nije dužnost, nego uzvišena povlastica, dok težite savršenstvu u Božjoj ljubavi.
143:2.6 (1610.1)
“Salvation is by the regeneration of the spirit and not by the self-righteous deeds of the flesh. You are justified by faith and fellowshipped by grace, not by fear and the self-denial of the flesh, albeit the Father’s children who have been born of the spirit are ever and always masters of the self and all that pertains to the desires of the flesh. When you know that you are saved by faith, you have real peace with God. And all who follow in the way of this heavenly peace are destined to be sanctified to the eternal service of the ever-advancing sons of the eternal God. Henceforth, it is not a duty but rather your exalted privilege to cleanse yourselves from all evils of mind and body while you seek for perfection in the love of God.
„Vaše sinovstvo počiva na vjeri i ne smijete dopustiti da vas pokoleba strah. Vaša se radost rađa iz povjerenja u božansku riječ i zato nećete sumnjati u stvarnost Očeve ljubavi i milosrđa. Upravo Božja dobrota vodi ljude u istinsko i iskreno pokajanje. Tajna čovjekove samokontrole povezana je s njegovom vjerom u duha koji prebiva u njemu i koji uvijek djeluje ljubavlju. Čak ni tu spasonosnu vjeru čovjek nema od sebe; i ona je Božji dar. A ako ste djeca ove žive vjere, više niste sužnji samih sebe, nego pobjedonosni gospodari sebe, oslobođeni sinovi Božji.
143:2.7 (1610.2)
“Your sonship is grounded in faith, and you are to remain unmoved by fear. Your joy is born of trust in the divine word, and you shall not therefore be led to doubt the reality of the Father’s love and mercy. It is the very goodness of God that leads men into true and genuine repentance. Your secret of the mastery of self is bound up with your faith in the indwelling spirit, which ever works by love. Even this saving faith you have not of yourselves; it also is the gift of God. And if you are the children of this living faith, you are no longer the bondslaves of self but rather the triumphant masters of yourselves, the liberated sons of God.
„Ako ste, dakle, djeco moja, rođeni od duha, zauvijek ste oslobođeni samosvjesnog ropstva života obilježenog samoodricanjem i neprestanim nadziranjem želja tijela te ste preneseni u radosno kraljevstvo duha, iz kojega spontano očitujete plodove duha u svom svakodnevnom životu. A plodovi duha predstavljaju samu bit najvišeg oblika radosne i oplemenjujuće samokontrole, čak i vrhunac zemaljskog smrtničkog postignuća — istinsko ovladavanje samim sobom.“
143:2.8 (1610.3)
“If, then, my children, you are born of the spirit, you are forever delivered from the self-conscious bondage of a life of self-denial and watchcare over the desires of the flesh, and you are translated into the joyous kingdom of the spirit, whence you spontaneously show forth the fruits of the spirit in your daily lives; and the fruits of the spirit are the essence of the highest type of enjoyable and ennobling self-control, even the heights of terrestrial mortal attainment—true self-mastery.”
Otprilike u ovo vrijeme među apostolima i njihovim neposrednim suradnicima razvilo se stanje velike živčane i emocionalne napetosti. Jedva su se bili priviknuli na zajednički život i rad. Sve su teže održavali skladne odnose s Ivanovim učenicima. Dodir s nežidovima i Samarijancima bio je velika kušnja za ove Židove. A povrh svega toga, Isusove nedavne izjave dodatno su pojačale njihovo uznemireno stanje uma. Andrija je gotovo bio izvan sebe; nije znao što bi sljedeće učinio pa se obratio Učitelju sa svojim problemima i nedoumicama. Nakon što je Isus saslušao kako mu apostolski poglavar iznosi svoje teškoće, rekao je: ‘Andrija, ne možeš ljude izbaviti iz njihovih nedoumica kada dosegnu takav stupanj upletenosti i kada su uključeni toliki ljudi snažnih osjećaja. Ne mogu učiniti ono što tražiš od mene — neću sudjelovati u ovim osobnim društvenim teškoćama — ali ću s vama provesti trodnevno razdoblje odmora i razonode. Idi svojoj braći i objavi im da svi pođete sa mnom na goru Sartabu, gdje se želim odmoriti dan ili dva.’
143:3.1 (1610.4)
About this time a state of great nervous and emotional tension developed among the apostles and their immediate disciple associates. They had hardly become accustomed to living and working together. They were experiencing increasing difficulties in maintaining harmonious relations with John’s disciples. The contact with the gentiles and the Samaritans was a great trial to these Jews. And besides all this, the recent utterances of Jesus had augmented their disturbed state of mind. Andrew was almost beside himself; he did not know what next to do, and so he went to the Master with his problems and perplexities. When Jesus had listened to the apostolic chief relate his troubles, he said: “Andrew, you cannot talk men out of their perplexities when they reach such a stage of involvement, and when so many persons with strong feelings are concerned. I cannot do what you ask of me—I will not participate in these personal social difficulties—but I will join you in the enjoyment of a three-day period of rest and relaxation. Go to your brethren and announce that all of you are to go with me up on Mount Sartaba, where I desire to rest for a day or two.
„Sada idi svakom od svojih jedanaestoro braće i razgovaraj s njim nasamo, govoreći: ‘Učitelj želi da se na neko vrijeme odvojimo s njim kako bismo se odmorili i razonodili. Budući da smo svi u posljednje vrijeme iskusili mnogo duševne uznemirenosti i napetosti uma, predlažem da tijekom ovog odmora ne spominjemo naše kušnje i teškoće. Mogu li se osloniti na vas da ćete surađivati sa mnom u tome?’ Tako pristupi svakom od svoje braće osobno i nasamo.’ Andrija je učinio kako mu je Učitelj naložio.
143:3.2 (1610.5)
“Now you should go to each of your eleven brethren and talk with him privately, saying: ‘The Master desires that we go apart with him for a season to rest and relax. Since we all have recently experienced much vexation of spirit and stress of mind, I suggest that no mention be made of our trials and troubles while on this holiday. Can I depend upon you to co-operate with me in this matter?’ In this way privately and personally approach each of your brethren.” And Andrew did as the Master had instructed him.
„Ovo je bilo izvanredno iskustvo u životu svakoga od njih; nikada nisu zaboravili dan kada su se prvi put uspeli na goru. Tijekom cijelog putovanja gotovo da nisu prozborili ni riječi o svojim teškoćama. Kad su stigli do vrha, Isus ih je posjeo oko sebe i rekao: ‘Moja braćo, svi morate naučiti vrijednost odmora i blagotvornost razonode. Morate shvatiti da je najbolji način rješavanja nekih zamršenih problema privremeno ih napustiti. Tada, kada se nakon odmora ili štovanja vratite svježi, bit ćete sposobni suočiti se sa svojim teškoćama bistrijom glavom i sigurnijom rukom, a da ne govorim o odlučnijem srcu. I opet, mnogo se puta događa da se vaš problem smanji po veličini i razmjerima dok ste odmarali svoj um i tijelo.’“
143:3.3 (1611.1)
This was a marvelous occasion in the experience of each of them; they never forgot the day going up the mountain. Throughout the entire trip hardly a word was said about their troubles. Upon reaching the top of the mountain, Jesus seated them about him while he said: “My brethren, you must all learn the value of rest and the efficacy of relaxation. You must realize that the best method of solving some entangled problems is to forsake them for a time. Then when you go back fresh from your rest or worship, you are able to attack your troubles with a clearer head and a steadier hand, not to mention a more resolute heart. Again, many times your problem is found to have shrunk in size and proportions while you have been resting your mind and body.”
Sljedećeg je dana Isus svakom od dvanaestorice dodijelio jednu temu za razgovor. Cijeli je dan bio posvećen prisjećanjima i razgovorima o stvarima koje nisu bile povezane s njihovim vjerskim radom. Na trenutak su bili šokirani kada je Isus čak propustio izraziti zahvalnost — riječima — prilikom lomljenja kruha za njihov podnevni obrok. Bio je to prvi put da su ga ikada vidjeli kako zanemaruje takve formalnosti.
143:3.4 (1611.2)
The next day Jesus assigned to each of the twelve a topic for discussion. The whole day was devoted to reminiscences and to talking over matters not related to their religious work. They were momentarily shocked when Jesus even neglected to give thanks—verbally—when he broke bread for their noontide lunch. This was the first time they had ever observed him to neglect such formalities.
Dok su se penjali na goru, Andrijina je glava bila puna problema. Ivan je u srcu bio krajnje zbunjen. Jakov je bio duboko uznemiren u duši. Matija je bio u velikoj oskudici s novcem jer su u ovo vrijeme boravili među nežidovima. Petar je bio preopterećen i u posljednje je vrijeme bio razdražljiviji nego inače. Juda je patio od povremenih napada preosjetljivosti i sebičnosti. Šimun je bio neuobičajeno uznemiren pokušavajući uskladiti svoje domoljublje s ljubavlju prema bratstvu ljudi. Filip je bio sve više zbunjen razvojem događaja. Natanijel je bio manje vedar otkako su došli u dodir s nežidovskim stanovništvom, a Tomo je prolazio kroz teško razdoblje duboke potištenosti. Samo su blizanci bili uobičajeno spokojni i nepomućeni. Svi su bili izuzetno zbunjeni kako mirno održavati odnose s Ivanovim učenicima.
143:3.5 (1611.3)
When they went up the mountain, Andrew’s head was full of problems. John was inordinately perplexed in his heart. James was grievously troubled in his soul. Matthew was hard pressed for funds inasmuch as they had been sojourning among the gentiles. Peter was overwrought and had recently been more temperamental than usual. Judas was suffering from a periodic attack of sensitiveness and selfishness. Simon was unusually upset in his efforts to reconcile his patriotism with the love of the brotherhood of man. Philip was more and more nonplused by the way things were going. Nathaniel had been less humorous since they had come in contact with the gentile populations, and Thomas was in the midst of a severe season of depression. Only the twins were normal and unperturbed. All of them were exceedingly perplexed about how to get along peaceably with John’s disciples.
Trećeg dana, kada su se počeli spuštati niz goru i vraćati u tabor, u njima se dogodila velika promjena. Došli su do važne spoznaje da mnoge ljudske nedoumice zapravo ne postoje i da su mnoge mučne teškoće posljedica pretjeranog straha i prekomjerne zabrinutosti. Shvatili su da se sa svim takvim nedoumicama najbolje postupa tako da ih se na neko vrijeme ostavi po strani; udaljivši se od njih, dopustili su da se ti problemi riješe sami od sebe.
143:3.6 (1611.4)
The third day when they started down the mountain and back to their camp, a great change had come over them. They had made the important discovery that many human perplexities are in reality nonexistent, that many pressing troubles are the creations of exaggerated fear and the offspring of augmented apprehension. They had learned that all such perplexities are best handled by being forsaken; by going off they had left such problems to solve themselves.
Povratak s ovog odmora označio je početak razdoblja znatno poboljšanih odnosa s Ivanovim učenicima. Mnogi od dvanaestorice apostola iskreno su se prepustili veselju kada su primijetili da se svima promijenilo stanje uma i uvidjeli da ih je, kao rezultat trodnevnog odmora od uobičajenih životnih dužnosti, napustila prijašnja nervozna razdražljivost. Monotonija ljudskih odnosa uvijek prijeti umnožavanjem nedoumica i povećavanjem poteškoća.
143:3.7 (1611.5)
Their return from this holiday marked the beginning of a period of greatly improved relations with the followers of John. Many of the twelve really gave way to mirth when they noted the changed state of everybody’s mind and observed the freedom from nervous irritability which had come to them as a result of their three days’ vacation from the routine duties of life. There is always danger that monotony of human contact will greatly multiply perplexities and magnify difficulties.
Nisu mnogi nežidovi u grčkim gradovima Arhelaidi i Fazaelidi prihvatili evanđelje, ali su apostoli stekli vrijedno iskustvo tijekom svog prvog opsežnog rada s isključivo nežidovskim stanovništvom. U ponedjeljak ujutro, otprilike sredinom mjeseca, Isus je rekao Andriji: „Idemo u Samariju.“ Odmah su krenuli prema Sikaru, gradu u blizini Jakovljeva zdenca.
143:3.8 (1611.6)
Not many of the gentiles in the two Greek cities of Archelais and Phasaelis believed in the gospel, but the twelve apostles gained a valuable experience in this their first extensive work with exclusively gentile populations. On a Monday morning, about the middle of the month, Jesus said to Andrew: “We go into Samaria.” And they set out at once for the city of Sychar, near Jacob’s well.
Više od šest stotina godina Židovi iz Judeje, a kasnije i oni iz Galileje, bili su u neprijateljskom odnosu sa Samarijancima. Ovo je neprijateljstvo nastalo na sljedeći način: Otprilike sedam stotina godina pr. Kr., Sargon, kralj Asirije, pri gušenju pobune u središnjoj Palestini odveo je u zarobljeništvo više od dvadeset i pet tisuća Židova iz sjevernog kraljevstva Izraela te je na njihovo mjesto naselio gotovo jednak broj potomaka Kutejaca, Sefarvajaca i Hamaćana. Ašurbanipal je kasnije poslao još novih kolonija da se nastane u Samariji.
143:4.1 (1612.1)
For more than six hundred years the Jews of Judea, and later on those of Galilee also, had been at enmity with the Samaritans. This ill feeling between the Jews and the Samaritans came about in this way: About seven hundred years {scaps{scaps{b.c.}scaps}scaps}, Sargon, king of Assyria, in subduing a revolt in central Palestine, carried away and into captivity over twenty-five thousand Jews of the northern kingdom of Israel and installed in their place an almost equal number of the descendants of the Cuthites, Sepharvites, and the Hamathites. Later on, Ashurbanipal sent still other colonies to dwell in Samaria.
Vjersko neprijateljstvo između Židova i Samarijanaca potječe iz vremena povratka Židova iz babilonskog sužanjstva, kada su Samarijanci nastojali spriječiti obnovu Jeruzalema. Kasnije su uvrijedili Židove pruživši prijateljsku pomoć vojskama Aleksandra. Aleksandar im je zauzvrat dopustio da sagrade hram na gori Gerizimu, gdje su štovali Jahvea i svoje plemenske bogove te prinosili žrtve po uzoru na hramske službe u Jeruzalemu. Nastavili su takvo štovanje barem do vremena Makabejaca, kada je Ivan Hirkan uništio njihov hram na gori Gerizimu. Apostol Filip je, u svom radu među Samarijancima nakon Isusove smrti, održao mnoge skupove na mjestu tog starog samarijanskog hrama.
143:4.2 (1612.2)
The religious enmity between the Jews and the Samaritans dated from the return of the former from the Babylonian captivity, when the Samaritans worked to prevent the rebuilding of Jerusalem. Later they offended the Jews by extending friendly assistance to the armies of Alexander. In return for their friendship Alexander gave the Samaritans permission to build a temple on Mount Gerizim, where they worshiped Yahweh and their tribal gods and offered sacrifices much after the order of the temple services at Jerusalem. At least they continued this worship up to the time of the Maccabees, when John Hyrcanus destroyed their temple on Mount Gerizim. The Apostle Philip, in his labors for the Samaritans after the death of Jesus, held many meetings on the site of this old Samaritan temple.
Sukobi između Židova i Samarijanaca bili su drevni i povijesno ukorijenjeni; od Aleksandrovih dana ove dvije skupine sve su manje imale međusobnih odnosa. Iako se dvanaestorica apostola nisu protivila propovijedanju među Grcima i drugim nežidovima u gradovima Dekapolisa i Sirije, njihova je odanost Učitelju bila podvrgnuta teškoj kušnji kada je Isus rekao: „Idemo u Samariju.“ Tijekom godine i više koliko su bili s Isusom, apostoli su razvili oblik osobne odanosti prema njemu koji je nadilazio čak i njihovu vjeru u njegova učenja i njihove predrasude prema Samarijancima.
143:4.3 (1612.3)
The antagonisms between the Jews and the Samaritans were time-honored and historic; increasingly since the days of Alexander they had had no dealings with each other. The twelve apostles were not averse to preaching in the Greek and other gentile cities of the Decapolis and Syria, but it was a severe test of their loyalty to the Master when he said, “Let us go into Samaria.” But in the year and more they had been with Jesus, they had developed a form of personal loyalty which transcended even their faith in his teachings and their prejudices against the Samaritans.
Kad su Učitelj i dvanaestorica stigli do Jakovljeva zdenca, Isus se tu zadržao jer je bio umoran od puta, dok je Filip poveo apostole sa sobom kako bi mu pomogli donijeti hranu i šatore iz Sikara, jer su namjeravali neko vrijeme ostati u njegovoj okolici. Petar i Zebedejevi sinovi namjeravali su ostati s Isusom, ali je on zatražio da pođu s ostalim apostolima, govoreći: „Ne bojte se za mene; ovi će Samarijanci biti prijateljski raspoloženi prema meni; samo nam naša braća, Židovi, žele nauditi.“ Bilo je gotovo šest sati ovog ljetnog predvečerja kada je Isus sjeo kod zdenca čekajući povratak apostola.“
143:5.1 (1612.4)
When the Master and the twelve arrived at Jacob’s well, Jesus, being weary from the journey, tarried by the well while Philip took the apostles with him to assist in bringing food and tents from Sychar, for they were disposed to stay in this vicinity for a while. Peter and the Zebedee sons would have remained with Jesus, but he requested that they go with their brethren, saying: “Have no fear for me; these Samaritans will be friendly; only our brethren, the Jews, seek to harm us.” And it was almost six o’clock on this summer’s evening when Jesus sat down by the well to await the return of the apostles.
Voda iz Jakovljeva zdenca sadržavala je manje minerala nego voda iz sikarskih zdenaca i stoga je bila vrlo cijenjena za piće. Isus je bio žedan, ali nije imao čime zahvatiti vodu. Tada je jedna žena iz Sikara prišla zdencu sa svojim vrčem za vodu i upravo kad se spremila zahvatiti vodu, Isus joj je rekao: „Daj mi vode.“ Po izgledu i odjeći Samarijanka je znala da je Isus Židov, dok je po njegovu naglasku pretpostavila da je Židov iz Galileje. Zvala se Nalda i bila je lijepa žena. Jako se iznenadila kada joj se jedan Židov tako obratio kod zdenca i zatražio vode, jer se u to vrijeme nije smatralo prikladnim da čovjek koji drži do svog ugleda razgovara sa ženom u javnosti, a još manje da Židov razgovara sa Samarijankom. Zato je Nalda upitala Isusa: „Kako to da ti, koji si Židov, tražiš vode od mene, Samarijanke?“ Isus odgovori: „Doista sam te zamolio za vode, ali kad bi samo znala za dar Božji i tko je onaj koji ti kaže: ‘Daj mi vode’, ti bi od njega zatražila i on bi ti dao živu vodu.“ Nalda zatim reče: „Ali, gospodine, nemaš čime zahvatiti vodu, a zdenac je dubok; odakle ti onda ta živa voda? Zar si ti veći od našeg oca Jakova koji nam je dao ovaj zdenac i koji je iz njega pio, kao i njegovi sinovi i njegova stoka?“
143:5.2 (1612.5)
The water of Jacob’s well was less mineral than that from the wells of Sychar and was therefore much valued for drinking purposes. Jesus was thirsty, but there was no way of getting water from the well. When, therefore, a woman of Sychar came up with her water pitcher and prepared to draw from the well, Jesus said to her, “Give me a drink.” This woman of Samaria knew Jesus was a Jew by his appearance and dress, and she surmised that he was a Galilean Jew from his accent. Her name was Nalda and she was a comely creature. She was much surprised to have a Jewish man thus speak to her at the well and ask for water, for it was not deemed proper in those days for a self-respecting man to speak to a woman in public, much less for a Jew to converse with a Samaritan. Therefore Nalda asked Jesus, “How is it that you, being a Jew, ask for a drink of me, a Samaritan woman?” Jesus answered: “I have indeed asked you for a drink, but if you could only understand, you would ask me for a draught of the living water.” Then said Nalda: “But, Sir, you have nothing to draw with, and the well is deep; whence, then, have you this living water? Are you greater than our father Jacob who gave us this well, and who drank thereof himself and his sons and his cattle also?”
Isus joj odgovori: „Tko god pije ovu vodu, ponovno će ožednjeti. Ali tko pije od vode živoga duha, nikada neće ožednjeti. Živa voda koju ću mu ja dati postat će u njemu izvor vode koja izvire sve do vječnog života.” Nalda zatim reče: „Daj mi te vode da više ne ožednim i da ne moram dolaziti ovamo zahvaćati vodu. Štoviše, što god jedna Samarijanka može primiti od tako uzornog Židova, za nju može biti samo izvor zadovoljstva.”
143:5.3 (1613.1)
Jesus replied: “Everyone who drinks of this water will thirst again, but whosoever drinks of the water of the living spirit shall never thirst. And this living water shall become in him a well of refreshment springing up even to eternal life.” Nalda then said: “Give me this water that I thirst not, neither come all the way hither to draw. Besides, anything which a Samaritan woman could receive from such a commendable Jew would be a pleasure.”
Nalda nije znala ispravno protumačiti Isusovu spremnost da razgovara s njom. Po Učiteljevu je licu vidjela da se radi o čestitu i svetu čovjeku, ali je njegovu ljubaznost pogrešno protumačila kao običnu prisnost, a njegov slikoviti način govora kao pokušaj udvaranja. Budući da je živjela moralno neurednim životom, bila se spremna koketno obratiti Isusu, kad ju je on pogledao ravno u oči i zapovjednim glasom rekao: „Ženo, idi po svoga muža i dovedi ga ovamo.” Ova je naredba vratila Naldu u stvarnost. Shvatila je da je pogrešno protumačila Učiteljevu ljubaznost i njegov način govora. Obuzeo ju je strah; počela je uviđati da stoji pred nesvakidašnjim čovjekom te je, u velikoj zbunjenosti i grozničavo tražeći prikladan odgovor, rekla: „Ali, Gospodine, ne mogu pozvati svoga muža, jer nemam muža.” Isus joj odgovori: „Istinu si rekla, jer premda si nekoć imala muža, čovjek s kojim sada živiš nije tvoj muž. Bolje bi bilo da se prestaneš poigravati mojim riječima i potražiš živu vodu koju sam ti danas ponudio.”
143:5.4 (1613.2)
Nalda did not know how to take Jesus’ willingness to talk with her. She beheld in the Master’s face the countenance of an upright and holy man, but she mistook friendliness for commonplace familiarity, and she misinterpreted his figure of speech as a form of making advances to her. And being a woman of lax morals, she was minded openly to become flirtatious, when Jesus, looking straight into her eyes, with a commanding voice said, “Woman, go get your husband and bring him hither.” This command brought Nalda to her senses. She saw that she had misjudged the Master’s kindness; she perceived that she had misconstrued his manner of speech. She was frightened; she began to realize that she stood in the presence of an unusual person, and groping about in her mind for a suitable reply, in great confusion, she said, “But, Sir, I cannot call my husband, for I have no husband.” Then said Jesus: “You have spoken the truth, for, while you may have once had a husband, he with whom you are now living is not your husband. Better it would be if you would cease to trifle with my words and seek for the living water which I have this day offered you.”
Nalda se u ovom času pribrala i probudila je bolju stranu svoje prirode. Nije bila nemoralna vlastitim izborom. Muž ju je grubo i bezobzirno napustio, a u krajnjoj je nevolji pristala živjeti s jednim Grkom kao njegova žena, premda nisu bili u braku. Sada se duboko zastidjela što se tako nepromišljeno obratila Isusu te mu se, iskreno se kajući, obratila riječima: „Gospodine, kajem se zbog načina na koji sam ti govorila, jer vidim da razgovaram sa svetim čovjekom, a možda čak i s prorokom.” Upravo se spremala zatražiti od Gospodina izravnu i osobnu pomoć, kad je učinila ono što su mnogi učinili prije nje, a čine i danas — izbjegla je pitanje osobnog spasenja skrenuvši razgovor na teologiju i filozofiju. Brzo je preusmjerila razgovor sa svojih osobnih potreba na teološku raspravu. Pokazujući prema gori Gerizimu, nastavila je: „Naši su očevi štovali Boga na ovoj gori, a vi tvrdite da je Jeruzalem mjesto gdje se treba klanjati Bogu. Koje je, dakle, pravo mjesto za štovanje Boga?”
143:5.5 (1613.3)
By this time Nalda was sobered, and her better self was awakened. She was not an immoral woman wholly by choice. She had been ruthlessly and unjustly cast aside by her husband and in dire straits had consented to live with a certain Greek as his wife, but without marriage. Nalda now felt greatly ashamed that she had so unthinkingly spoken to Jesus, and she most penitently addressed the Master, saying: “My Lord, I repent of my manner of speaking to you, for I perceive that you are a holy man or maybe a prophet.” And she was just about to seek direct and personal help from the Master when she did what so many have done before and since—dodged the issue of personal salvation by turning to the discussion of theology and philosophy. She quickly turned the conversation from her own needs to a theological controversy. Pointing over to Mount Gerizim, she continued: “Our fathers worshiped on this mountain, and yet you would say that in Jerusalem is the place where men ought to worship; which, then, is the right place to worship God?”
Isus je spoznao pokušaj u duši ove žene da izbjegne izravan i duboko razotkrivajući susret sa svojim Stvoriteljem, ali je isto tako prepoznao u njezinoj duši iskrenu želju da upozna bolji put života. U Naldinu je srcu naposljetku postojala istinska žeđ za vodom života; stoga joj se Isus strpljivo obratio govoreći: „Ženo, kažem ti da uskoro dolazi dan kada ljudi neće štovati Oca ni na ovoj gori ni u Jeruzalemu. Vi sada štujete ono što ne poznajete — mješavinu religije mnogih poganskih bogova i nežidovskih filozofija. Židovi barem znaju koga štuju; uklonili su svaku pometnju usredotočivši svoje štovanje na jednoga Boga, Jahvea. Ali vjeruj mi kada ti kažem da dolazi čas — štoviše, već je došao — kada će svi iskreni štovatelji štovati Oca u duhu i istini, jer upravo takve štovatelje Otac traži. Bog je duh i oni koji ga štuju moraju ga štovati u duhu i istini. Tvoje spasenje ne dolazi od toga da znaš kako bi drugi trebali štovati Boga ili gdje bi ga trebali štovati, nego od toga da u svoje srce primiš ovu živu vodu koju ti upravo sada nudim.”
143:5.6 (1613.4)
Jesus perceived the attempt of the woman’s soul to avoid direct and searching contact with its Maker, but he also saw that there was present in her soul a desire to know the better way of life. After all, there was in Nalda’s heart a true thirst for the living water; therefore he dealt patiently with her, saying: “Woman, let me say to you that the day is soon coming when neither on this mountain nor in Jerusalem will you worship the Father. But now you worship that which you know not, a mixture of the religion of many pagan gods and gentile philosophies. The Jews at least know whom they worship; they have removed all confusion by concentrating their worship upon one God, Yahweh. But you should believe me when I say that the hour will soon come—even now is—when all sincere worshipers will worship the Father in spirit and in truth, for it is just such worshipers the Father seeks. God is spirit, and they who worship him must worship him in spirit and in truth. Your salvation comes not from knowing how others should worship or where but by receiving into your own heart this living water which I am offering you even now.”
Ali Nalda je još jednom pokušala izbjeći razgovor o neugodnom pitanju svojeg zemaljskog života i stanju svoje duše pred Bogom. Ponovno je pribjegla općim pitanjima religije, govoreći: „Gospodine, znam da je Ivan propovijedao o dolasku Obratitelja, onoga koji će biti poznat kao Izbavitelj, i da će nam, kada dođe, sve obznaniti.” Isus je tada, prekinuvši Naldu, s iznenađujućom sigurnošću rekao: „Ja sam taj koji govori s tobom.”
143:5.7 (1614.1)
But Nalda would make one more effort to avoid the discussion of the embarrassing question of her personal life on earth and the status of her soul before God. Once more she resorted to questions of general religion, saying: “Yes, I know, Sir, that John has preached about the coming of the Converter, he who will be called the Deliverer, and that, when he shall come, he will declare to us all things”—and Jesus, interrupting Nalda, said with startling assurance, “I who speak to you am he.”
Bio je to prvi izravni, nedvosmisleni i otvoreni proglas njegove božanske prirode i sinovstva koji je Isus izrekao na zemlji; a bio je upućen ženi — Samarijanki, ženi koja je do toga časa u očima ljudi imala sumnjiv karakter, ali ženi koju je božansko oko vidjelo više kao onu kojoj je učinjen grijeh nego kao onu koja je griješila vlastitom voljom, kao ljudsku dušu koja je tražila spasenje, tražila ga iskreno i svesrdno — i to je bilo dovoljno.
143:5.8 (1614.2)
This was the first direct, positive, and undisguised pronouncement of his divine nature and sonship which Jesus had made on earth; and it was made to a woman, a Samaritan woman, and a woman of questionable character in the eyes of men up to this moment, but a woman whom the divine eye beheld as having been sinned against more than as sinning of her own desire and as now being a human soul who desired salvation, desired it sincerely and wholeheartedly, and that was enough.
Upravo kad se Nalda spremila izraziti svoje iskrene i osobne težnje za boljim stvarima i plemenitijim načinom života, kad je bila spremna izreći stvarne čežnje svoga srca, dvanaestorica apostola vratila su se iz Sikara. Kada su zatekli Isusa u prisnom razgovoru s ovom ženom — ovom Samarijankom, i to nasamo — bili su više nego zapanjeni. Brzo su odložili svoje potrepštine i povukli se u stranu; nitko se nije usudio prigovoriti Isusu, dok je Učitelj rekao: „Ženo, pođi svojim putem; Bog ti je oprostio. Od sada ćeš živjeti novim životom. Primila si živu vodu i nova će radost proklijati u tvojoj duši; postat ćeš kći Svevišnjega.” Kad je opazila negodovanje apostola, žena je ostavila svoj vrč i požurila prema gradu.
143:5.9 (1614.3)
As Nalda was about to voice her real and personal longing for better things and a more noble way of living, just as she was ready to speak the real desire of her heart, the twelve apostles returned from Sychar, and coming upon this scene of Jesus’ talking so intimately with this woman—this Samaritan woman, and alone—they were more than astonished. They quickly deposited their supplies and drew aside, no man daring to reprove him, while Jesus said to Nalda: “Woman, go your way; God has forgiven you. Henceforth you will live a new life. You have received the living water, and a new joy will spring up within your soul, and you shall become a daughter of the Most High.” And the woman, perceiving the disapproval of the apostles, left her waterpot and fled to the city.
Kad je ušla u grad, rekla je svakome koga je susrela: „Izađite do Jakovljeva zdenca i brzo dođite, jer ćete tamo vidjeti čovjeka koji mi je rekao sve što sam ikada učinila. Može li ovo biti Obratitelj?” I prije nego što je sunce zašlo, kod Jakovljeva zdenca okupilo se veliko mnoštvo ljudi koji su došli čuti Isusa. Učitelj im je dalje govorio o vodi života, o daru unutarnjeg duha koji prebiva u čovjeku.
143:5.10 (1614.4)
As she entered the city, she proclaimed to everyone she met: “Go out to Jacob’s well and go quickly, for there you will see a man who told me all I ever did. Can this be the Converter?” And ere the sun went down, a great crowd had assembled at Jacob’s well to hear Jesus. And the Master talked to them more about the water of life, the gift of the indwelling spirit.
Apostoli se nikada nisu prestali čuditi Isusovoj spremnosti da razgovara sa ženama, ženama upitnog karaktera, pa čak i ženama nemoralnog života. Isusu je bilo vrlo teško poučiti apostole da žene, uključujući i takozvane nemoralne žene, imaju duše koje mogu izabrati Boga za svoga Oca i tako postati Božje kćeri i kandidatkinje za vječni život. Čak i devetnaest stoljeća nakon ovih događaja mnogi još uvijek pokazuju istu nespremnost da shvate Učiteljeva učenja. Čak se i kršćanska religija uporno gradila oko činjenice Kristove smrti, umjesto oko istine njegova života. Svijet bi se trebao više baviti njegovim radosnim životom kojim je objavio Boga nego njegovom tragičnom i žalosnom smrću.
143:5.11 (1614.5)
The apostles never ceased to be shocked by Jesus’ willingness to talk with women, women of questionable character, even immoral women. It was very difficult for Jesus to teach his apostles that women, even so-called immoral women, have souls which can choose God as their Father, thereby becoming daughters of God and candidates for life everlasting. Even nineteen centuries later many show the same unwillingness to grasp the Master’s teachings. Even the Christian religion has been persistently built up around the fact of the death of Christ instead of around the truth of his life. The world should be more concerned with his happy and God-revealing life than with his tragic and sorrowful death.
Nalda je rekla Ivanu kako joj je Isus rekao „sve što sam ikada učinila“. Ivan je više puta želio upitati Isusa o ovom razgovoru s Naldom, ali to nikada nije učinio. Isus je Naldi rekao samo jednu stvar o njoj samoj, ali njegov pogled u njezine oči i način na koji je postupao s njom tako su živo predočili pred njezinim umom cijeli njezin buran život kao na panoramskom prikazu u jednom jedinom trenutku da je sve ovo samootkrivanje njezine prošlosti povezala s Učiteljevim pogledom i riječima. Isus joj nikada nije rekao da je imala pet muževa. Živjela je s četvoricom različitih muškaraca otkako ju je muž ostavio, i to je, zajedno sa svom njezinom prošlošću, tako snažno izronilo u njezinu umu u trenutku kada je shvatila da je Isus čovjek Božji, da je kasnije Ivanu više puta ponovila kako joj je Isus doista rekao sve o njoj samoj.
143:5.13 (1615.1)
Nalda told John that Jesus had told her “all I ever did.” John many times wanted to ask Jesus about this visit with Nalda, but he never did. Jesus told her only one thing about herself, but his look into her eyes and the manner of his dealing with her had so brought all of her checkered life in panoramic review before her mind in a moment of time that she associated all of this self-revelation of her past life with the look and the word of the Master. Jesus never told her she had had five husbands. She had lived with four different men since her husband cast her aside, and this, with all her past, came up so vividly in her mind at the moment when she realized Jesus was a man of God that she subsequently repeated to John that Jesus had really told her all about herself.
Iste večeri kada je Nalda potaknula mnoštvo ljudi iz Sikara da dođu vidjeti Isusa, dvanaestorica su se upravo vratila s hranom i nagovarala su Isusa da jede s njima umjesto da razgovara s ljudima, jer cijeli dan nisu ništa jeli i bili su gladni. Ali Isus je znao da će se uskoro spustiti noć; stoga je ustrajao u svojoj odluci da najprije razgovara s ljudima prije nego što ih otpusti. Kad ga je Andrija pokušao nagovoriti da nešto pojede prije nego što se obrati mnoštvu, Isus je rekao: „Ja imam hranu za koju vi ne znate.“ Kad su apostoli to čuli, rekli su među sobom: „Da mu nije netko donio nešto za jelo? Možda mu je ova žena dala i hrane, a ne samo vode?“ Kad je Isus čuo da tako razgovaraju među sobom, prije nego što se obratio narodu, rekao je dvanaestorici: „Moja je hrana vršiti volju Onoga koji me poslao i dovršiti njegovo djelo. Nemojte više govoriti: ‘Još je toliko i toliko vremena do žetve.’ Pogledajte ove ljude koji izlaze iz samarijanskog grada da nas čuju; kažem vam, polja su već bijela za žetvu. Žetelac prima plaću i skuplja ovaj plod za vječni život; zato se zajedno raduju i sijač i žetelac. Jer se ovdje obistinjuje izreka: ‘Jedan sije, a drugi žanje.’ Ja vas sada šaljem žeti ono na čemu niste radili; drugi su radili, a vi ulazite u njihov trud.“ Ovim je aludirao na propovijedanje Ivana Krstitelja.
143:6.1 (1615.2)
On the evening that Nalda drew the crowd out from Sychar to see Jesus, the twelve had just returned with food, and they besought Jesus to eat with them instead of talking to the people, for they had been without food all day and were hungry. But Jesus knew that darkness would soon be upon them; so he persisted in his determination to talk to the people before he sent them away. When Andrew sought to persuade him to eat a bite before speaking to the crowd, Jesus said, “I have meat to eat that you do not know about.” When the apostles heard this, they said among themselves: “Has any man brought him aught to eat? Can it be that the woman gave him food as well as drink?” When Jesus heard them talking among themselves, before he spoke to the people, he turned aside and said to the twelve: “My meat is to do the will of Him who sent me and to accomplish His work. You should no longer say it is such and such a time until the harvest. Behold these people coming out from a Samaritan city to hear us; I tell you the fields are already white for the harvest. He who reaps receives wages and gathers this fruit to eternal life; consequently the sowers and the reapers rejoice together. For herein is the saying true: ‘One sows and another reaps.’ I am now sending you to reap that whereon you have not labored; others have labored, and you are about to enter into their labor.” This he said in reference to the preaching of John the Baptist.
Prve noći koju su proveli u taboru na brdu Gerizimu apostoli su očekivali da će ih Isus ukoriti zbog njihovog držanja prema ženi na Jakovljevom zdencu, ali se on nije osvrnuo na to pitanje. Umjesto toga održao im je onaj nezaboravni govor na temu: „Stvarnosti koje imaju središnje mjesto u kraljevstvu Boga.“ U svakoj religiji vrlo je lako dopustiti da određene vrijednosti postanu nesrazmjerno važne i dopustiti da činjenice zauzmu mjesto istine u nečijoj teologiji. Činjenica Isusove smrti na križu postala je samo središte kasnijeg kršćanstva; ali ona nije središnja istina religije koja se može izvesti iz života i učenja Isusa iz Nazareta.
143:6.3 (1615.4)
The first night of the camp on Mount Gerizim the apostles expected that Jesus would rebuke them for their attitude toward the woman at Jacob’s well, but he made no reference to the matter. Instead he gave them that memorable talk on “The realities which are central in the kingdom of God.” In any religion it is very easy to allow values to become disproportionate and to permit facts to occupy the place of truth in one’s theology. The fact of the cross became the very center of subsequent Christianity; but it is not the central truth of the religion which may be derived from the life and teachings of Jesus of Nazareth.
143:6.4 (1615.5)
The theme of Jesus’ teaching on Mount Gerizim was: That he wants all men to see God as a Father-friend just as he (Jesus) is a brother-friend. And again and again he impressed upon them that love is the greatest relationship in the world—in the universe—just as truth is the greatest pronouncement of the observation of these divine relationships.
Isus i dvanaestorica ostali su u ovom taboru na Gerizimu do kraja kolovoza. Danju su po samarijskim gradovima propovijedali radosnu vijest kraljevstva — očinstvo Boga — a noći su provodili u taboru. Djelovanje Isusa i dvanaestorice u ovim samarijskim gradovima pridobilo je mnoge duše za kraljevstvo i uvelike pripremilo put za Filipovo veličanstveno djelovanje u ovim krajevima nakon Isusove smrti i uskrsnuća, nakon što su se apostoli, zbog gorkog progona vjernika u Jeruzalemu, razišli po krajevima zemlje.
143:6.6 (1616.2)
Jesus and the twelve camped on Mount Gerizim until the end of August. They preached the good news of the kingdom—the fatherhood of God—to the Samaritans in the cities by day and spent the nights at the camp. The work which Jesus and the twelve did in these Samaritan cities yielded many souls for the kingdom and did much to prepare the way for the marvelous work of Philip in these regions after Jesus’ death and resurrection, subsequent to the dispersion of the apostles to the ends of the earth by the bitter persecution of believers at Jerusalem.
Štovanje — kontemplacija duhovnog — mora se smjenjivati sa služenjem, dodirom s materijalnom stvarnošću. Rad se treba smjenjivati s igrom; religija treba biti uravnotežena humorom. Najdublju filozofiju treba ublažiti ritmičkom poezijom. Teret življenja — vremenski napon ličnosti — treba se opustiti spokojem štovanja. Osjećaj nesigurnosti koji proizlazi iz straha od izoliranosti ličnosti u svemiru treba biti ublažen vjerom i kontemplacijom Oca, kao i nastojanjem da se spozna Vrhovni.
143:7.3 (1616.5)
Worship—contemplation of the spiritual—must alternate with service, contact with material reality. Work should alternate with play; religion should be balanced by humor. Profound philosophy should be relieved by rhythmic poetry. The strain of living—the time tension of personality—should be relaxed by the restfulness of worship. The feelings of insecurity arising from the fear of personality isolation in the universe should be antidoted by the faith contemplation of the Father and by the attempted realization of the Supreme.
143:7.8 (1616.10)
Worship is the act of a part identifying itself with the Whole; the finite with the Infinite; the son with the Father; time in the act of striking step with eternity. Worship is the act of the son’s personal communion with the divine Father, the assumption of refreshing, creative, fraternal, and romantic attitudes by the human soul-spirit.