Knjiga Urantije
DIO IV. Isusov život i učenja
POGLAVLJE 149 : DRUGA TURNEJA PROPOVIJEDANJA
DRUGA javna propovjednička turneja po Galileji započela je u nedjelju 3. listopada 28. godine p.K. i trajala gotovo tri mjeseca, završivši 30. prosinca. U ovom su pothvatu sudjelovali Isus i njegovih dvanaest apostola, uz pomoć novoosnovanog korpusa od 117 evangelista i brojnih drugih zainteresiranih osoba. Tijekom ove turneje posjetili su Gadaru, Ptolemaidu, Jafiju, Dabaritu, Megido, Jizreel, Skitopolis, Tariheju, Hipos, Gamalu, Betsaidu-Julijadu i mnoge druge gradove i sela.
149:0.1 (1668.1)
THE second public preaching tour of Galilee began on Sunday, October 3, {scaps{scaps{a.d.}scaps}scaps} 28, and continued for almost three months, ending on December 30. Participating in this effort were Jesus and his twelve apostles, assisted by the newly recruited corps of 117 evangelists and by numerous other interested persons. On this tour they visited Gadara, Ptolemais, Japhia, Dabaritta, Megiddo, Jezreel, Scythopolis, Tarichea, Hippos, Gamala, Bethsaida-Julias, and many other cities and villages.
Prije polaska toga nedjeljnog jutra Andrija i Petar zamolili su Isusa da uputi završnu riječ novim evangelistima, ali je Učitelj to odbio, rekavši da nije njegov posao činiti ono što drugi mogu prikladno obaviti. Nakon pomnog razmatranja odlučeno je da Jakov Zebedejev održi završnu riječ. Na kraju Jakovljeva obraćanja Isus je rekao evangelistima: „Pođite sada obaviti posao za koji ste zaduženi, a kasnije, kada se pokažete sposobnima i vjernima, zaredit ću vas da propovijedate evanđelje kraljevstva.“
149:0.2 (1668.2)
Before the departure on this Sunday morning Andrew and Peter asked Jesus to give the final charge to the new evangelists, but the Master declined, saying that it was not his province to do those things which others could acceptably perform. After due deliberation it was decided that James Zebedee should administer the charge. At the conclusion of James’s remarks Jesus said to the evangelists: “Go now forth to do the work as you have been charged, and later on, when you have shown yourselves competent and faithful, I will ordain you to preach the gospel of the kingdom.”
Na ovoj su turneji samo Jakov i Ivan putovali s Isusom. Petar i ostali apostoli poveli su svaki sa sobom oko dvanaest evangelista i održavali blizak kontakt s njima dok su obavljali svoj posao propovijedanja i poučavanja. Čim bi vjernici bili spremni ući u kraljevstvo, apostoli bi obavljali krštenje. Isus i njegova dva suputnika opsežno su putovali tijekom ta tri mjeseca, često posjećujući dva grada u jednom danu kako bi pratili rad evangelista i ohrabrivali ih u njihovim nastojanjima da uspostave kraljevstvo. Cijela ova druga propovjednička turneja prvenstveno je bila nastojanje da se ovom korpusu od 117 novoobučenih evangelista pruži praktično iskustvo.
149:0.3 (1668.3)
On this tour only James and John traveled with Jesus. Peter and the other apostles each took with them about one dozen of the evangelists and maintained close contact with them while they carried on their work of preaching and teaching. As fast as believers were ready to enter the kingdom, the apostles would administer baptism. Jesus and his two companions traveled extensively during these three months, often visiting two cities in one day to observe the work of the evangelists and to encourage them in their efforts to establish the kingdom. This entire second preaching tour was principally an effort to afford practical experience for this corps of 117 newly trained evangelists.
Tijekom tog razdoblja i kasnije, sve do trenutka konačnog odlaska Isusa i dvanaestorice u Jeruzalem, David Zebedejev održavao je stalno sjedište za rad kraljevstva u kući svoga oca u Betsaidi. To je bilo središte Isusova djelovanja na Zemlji, kao i prijenosna postaja za glasničku službu koju je David održavao između radnika u različitim dijelovima Palestine i susjednih krajeva. Sve je to činio na vlastitu inicijativu, ali uz Andrijino odobrenje. David je u ovoj obavještajnoj službi brzo rastućeg i sve raširenijeg rada kraljevstva zapošljavao četrdeset do pedeset glasnika. Dok je obavljao te poslove, djelomično se uzdržavao baveći se dio vremena svojim starim poslom ribarenja.
149:0.4 (1668.4)
Throughout this period and subsequently, up to the time of the final departure of Jesus and the twelve for Jerusalem, David Zebedee maintained a permanent headquarters for the work of the kingdom in his father’s house at Bethsaida. This was the clearinghouse for Jesus’ work on earth and the relay station for the messenger service which David carried on between the workers in various parts of Palestine and adjacent regions. He did all of this on his own initiative but with the approval of Andrew. David employed forty to fifty messengers in this intelligence division of the rapidly enlarging and extending work of the kingdom. While thus employed, he partially supported himself by spending some of his time at his old work of fishing.
U vrijeme raspuštanja tabora u Betsaidi, Isusova se slava, osobito kao iscjelitelja, proširila po svim dijelovima Palestine, kao i po cijeloj Siriji i okolnim zemljama. Tjednima nakon što su napustili Betsaidu bolesnici su i dalje pristizali, a kada ne bi pronašli Učitelja, nakon što bi od Davida saznali gdje se nalazi, krenuli bi u potragu za njim. Na ovoj turneji Isus nije namjerno činio nikakva takozvana čuda iscjeljenja. Ipak, deseci oboljelih ponovno su zadobili zdravlje i sreću zahvaljujući obnoviteljskoj moći snažne vjere koja ih je poticala da potraže iscjeljenje.
149:1.1 (1668.5)
By the time the camp at Bethsaida had been broken up, the fame of Jesus, particularly as a healer, had spread to all parts of Palestine and through all of Syria and the surrounding countries. For weeks after they left Bethsaida, the sick continued to arrive, and when they did not find the Master, on learning from David where he was, they would go in search of him. On this tour Jesus did not deliberately perform any so-called miracles of healing. Nevertheless, scores of afflicted found restoration of health and happiness as a result of the reconstructive power of the intense faith which impelled them to seek for healing.
Otprilike u vrijeme ove misije počeo se pojavljivati — i nastavio se tijekom ostatka Isusova života na Zemlji — neobičan i neobjašnjiv niz pojava iscjeljenja. Tijekom ove tromjesečne turneje više od stotinu muškaraca, žena i djece iz Judeje, Idumeje, Galileje, Sirije, Tira i Sidona te iz krajeva s onu stranu Jordana imalo je koristi od ovog nesvjesnog iscjeljenja po Isusu. Vraćajući se svojim domovima, pridonijeli su širenju Isusove slave. A učinili su to unatoč tome što bi Isus, svaki put kada bi opazio jedan od tih slučajeva spontanog iscjeljenja, izravno rekao onome koji je zadobio iscjeljenje: „Ne govori nikomu.“
149:1.2 (1669.1)
There began to appear about the time of this mission—and continued throughout the remainder of Jesus’ life on earth—a peculiar and unexplained series of healing phenomena. In the course of this three months’ tour more than one hundred men, women, and children from Judea, Idumea, Galilee, Syria, Tyre, and Sidon, and from beyond the Jordan were beneficiaries of this unconscious healing by Jesus and, returning to their homes, added to the enlargement of Jesus’ fame. And they did this notwithstanding that Jesus would, every time he observed one of these cases of spontaneous healing, directly charge the beneficiary to “tell no man.”
Nikada nam nije otkriveno što se stvarno dogodilo u tim slučajevima spontanog ili nesvjesnog ozdravljenja. Učitelj nikada nije objasnio apostolima kako su ta ozdravljenja izvršena, osim što je u više navrata jednostavno rekao: „Opažam da je iz mene izišla snaga.“ Jednom je prilikom, kada ga je dotaknulo bolesno dijete, rekao: „Opažam da je iz mene izišao život.“
149:1.3 (1669.2)
It was never revealed to us just what occurred in these cases of spontaneous or unconscious healing. The Master never explained to his apostles how these healings were effected, other than that on several occasions he merely said, “I perceive that power has gone forth from me.” On one occasion he remarked when touched by an ailing child, “I perceive that life has gone forth from me.”
U nedostatku Učiteljeva izravnog objašnjenja prirode tih slučajeva spontanog ozdravljenja, bilo bi preuzetno s naše strane pokušavati objasniti kako su postignuta, ali nam je dopušteno iznijeti svoje mišljenje o svim takvim pojavama ozdravljenja. Vjerujemo da su mnoga od tih prividnih čuda ozdravljenja, koja su se dogodila tijekom Isusove zemaljske službe, bila rezultat istodobnog djelovanja sljedeća tri snažna, moćna i povezana utjecaja:
149:1.4 (1669.3)
In the absence of direct word from the Master regarding the nature of these cases of spontaneous healing, it would be presuming on our part to undertake to explain how they were accomplished, but it will be permissible to record our opinion of all such healing phenomena. We believe that many of these apparent miracles of healing, as they occurred in the course of Jesus’ earth ministry, were the result of the coexistence of the following three powerful, potent, and associated influences:
3. Uz vjeru stvorenja i život Stvoritelja također treba napomenuti da je taj Bogočovjek bio personificirani izraz Očeve volje. Ako, u dodiru ljudske potrebe i božanske moći da je zadovolji, Otac nije htio drugačije, to se dvoje sjedinilo i iscjeljenje se dogodilo nesvjesno za ljudskog Isusa, ali ga je njegova božanska narav odmah prepoznala. Objašnjenje mnogih takvih slučajeva iscjeljenja stoga treba pronaći u velikom zakonu koji nam je odavno poznat, naime: Ono što Sin Stvoritelj želi i što vječni Otac hoće JEST.
149:1.7 (1669.6)
3. Along with the faith of the creature and the life of the Creator it should also be noted that this God-man was the personified expression of the Father’s will. If, in the contact of the human need and the divine power to meet it, the Father did not will otherwise, the two became one, and the healing occurred unconsciously to the human Jesus but was immediately recognized by his divine nature. The explanation, then, of many of these cases of healing must be found in a great law which has long been known to us, namely, What the Creator Son desires and the eternal Father wills IS.
Stoga je naše mišljenje da su, u Isusovoj osobnoj prisutnosti, određeni oblici duboke ljudske vjere doslovno i uistinu prinudno djelovali na očitovanje iscjeljenja od strane određenih stvaralačkih sila i osobnosti svemira koje su u to vrijeme bile tako prisno povezane sa Sinom Čovječjim. Stoga ostaje zabilježena činjenica da je Isus često dopuštao ljudima da se u njegovoj prisutnosti izliječe svojom snažnom, osobnom vjerom.
149:1.8 (1669.7)
It is, then, our opinion that, in the personal presence of Jesus, certain forms of profound human faith were literally and truly compelling in the manifestation of healing by certain creative forces and personalities of the universe who were at that time so intimately associated with the Son of Man. It therefore becomes a fact of record that Jesus did frequently suffer men to heal themselves in his presence by their powerful, personal faith.
Mnogi su drugi tražili ozdravljenje iz posve sebičnih razloga. Jedna bogata udovica iz Tira došla je u pratnji svoje svite tražeći ozdravljenje od svojih mnogobrojnih tegoba, i dok je pratila Isusa po Galileji, nastavila je nuditi sve više i više novca, kao da je Božja moć nešto što se može kupiti novcem i pripasti onome tko ponudi najviše. Ali nikada se nije zainteresirala za evanđelje kraljevstva; tražila je samo ozdravljenje od svojih tjelesnih tegoba.
149:1.9 (1670.1)
Many others sought healing for wholly selfish purposes. A rich widow of Tyre, with her retinue, came seeking to be healed of her infirmities, which were many; and as she followed Jesus about through Galilee, she continued to offer more and more money, as if the power of God were something to be purchased by the highest bidder. But never would she become interested in the gospel of the kingdom; it was only the cure of her physical ailments that she sought.
Isus je razumio umove ljudi. Znao je što je u čovjekovu srcu, i da su njegova učenja ostala onakva kakva ih je iznosio, a jedini komentar bio nadahnuti prikaz koji je pružio svojim zemaljskim životom, svi narodi i sve religije svijeta brzo bi prihvatili evanđelje kraljevstva. Dobronamjerni napori Isusovih ranih sljedbenika da preoblikuju njegova učenja kako bi ih učinili prihvatljivijima određenim narodima, rasama i religijama samo su doveli do toga da ta učenja budu manje prihvatljiva svim drugim narodima, rasama i religijama.
149:2.1 (1670.2)
Jesus understood the minds of men. He knew what was in the heart of man, and had his teachings been left as he presented them, the only commentary being the inspired interpretation afforded by his earth life, all nations and all religions of the world would speedily have embraced the gospel of the kingdom. The well-meant efforts of Jesus’ early followers to restate his teachings so as to make them the more acceptable to certain nations, races, and religions, only resulted in making such teachings the less acceptable to all other nations, races, and religions.
Apostol Pavao je, u svojim nastojanjima da Isusova učenja učini prihvatljivima određenim skupinama svojih suvremenika, napisao mnoga pisma s poukama i opomenama. Drugi učitelji Isusova evanđelja učinili su isto, ali nitko od njih nije ni pomislio da će neki od tih spisa kasnije biti objedinjeni i predstavljeni kao utjelovljenje Isusovih učenja. I tako, dok takozvano kršćanstvo u sebi sadrži više Učiteljeva evanđelja nego bilo koja druga religija, ono također sadrži mnogo toga što Isus nije poučavao. Osim unošenja mnogih učenja iz perzijskih misterija i velikog dijela grčke filozofije u rano kršćanstvo, učinjene su dvije velike pogreške:
149:2.2 (1670.3)
The Apostle Paul, in his efforts to bring the teachings of Jesus to the favorable notice of certain groups in his day, wrote many letters of instruction and admonition. Other teachers of Jesus’ gospel did likewise, but none of them realized that some of these writings would subsequently be brought together by those who would set them forth as the embodiment of the teachings of Jesus. And so, while so-called Christianity does contain more of the Master’s gospel than any other religion, it does also contain much that Jesus did not teach. Aside from the incorporation of many teachings from the Persian mysteries and much of the Greek philosophy into early Christianity, two great mistakes were made:
1. Nastojanje da se učenje evanđelja izravno nadoveže na židovsku teologiju, kao što se vidi u kršćanskim doktrinama o pomirenju — učenju da je Isus bio žrtvovani Sin koji će zadovoljiti Očevu strogu pravdu i umilostiviti božanski gnjev. Ova su učenja nastala u hvalevrijednom nastojanju da se evanđelje kraljevstva učini prihvatljivijim Židovima koji inače ne bi u njega vjerovali. Iako ta nastojanja nisu uspjela u pridobivanju Židova, ipak su uspjela zbuniti i otuđiti mnoge iskrene duše u svim kasnijim naraštajima.
149:2.3 (1670.4)
1. The effort to connect the gospel teaching directly onto the Jewish theology, as illustrated by the Christian doctrines of the atonement—the teaching that Jesus was the sacrificed Son who would satisfy the Father’s stern justice and appease the divine wrath. These teachings originated in a praiseworthy effort to make the gospel of the kingdom more acceptable to disbelieving Jews. Though these efforts failed as far as winning the Jews was concerned, they did not fail to confuse and alienate many honest souls in all subsequent generations.
2. Druga velika pogreška Učiteljevih ranih sljedbenika, koju su sve kasnije generacije ustrajno ponavljale, bila je u tome što su kršćanski nauk tako potpuno organizirali oko Isusove osobe. To pretjerano naglašavanje Isusove ličnosti u kršćanskoj teologiji zasjenilo je njegova učenja i sve više otežavalo Židovima, muslimanima, hindusima i pripadnicima drugih istočnih religija prihvaćanje Isusovih učenja. Ne želimo omalovažiti mjesto Isusove osobe u religiji koja bi mogla nositi njegovo ime, ali ne bismo dopustili da takvo razmatranje zasjeni njegov nadahnuti život ili zauzme mjesto njegove spasonosne poruke: Božjeg očinstva i bratstva ljudi.
149:2.4 (1670.5)
2. The second great blunder of the Master’s early followers, and one which all subsequent generations have persisted in perpetuating, was to organize the Christian teaching so completely about the person of Jesus. This overemphasis of the personality of Jesus in the theology of Christianity has worked to obscure his teachings, and all of this has made it increasingly difficult for Jews, Mohammedans, Hindus, and other Eastern religionists to accept the teachings of Jesus. We would not belittle the place of the person of Jesus in a religion which might bear his name, but we would not permit such consideration to eclipse his inspired life or to supplant his saving message: the fatherhood of God and the brotherhood of man.
Dok je upravo u to vrijeme Isusova slava uglavnom počivala na njegovu ugledu iscjelitelja, ne znači da je tako ostala i kasnije. Kako je vrijeme prolazilo, sve se više tražila njegova duhovna pomoć. Ali upravo su tjelesna ozdravljenja bila ono što je najizravnije i najneposrednije privlačilo obične ljude. Isusa su sve više tražile žrtve moralnog ropstva i duševnih patnji, a on ih je uvijek poučavao putu izbavljenja. Očevi su tražili njegov savjet o odgoju svojih sinova, a majke su dolazile po pomoć u usmjeravanju svojih kćeri. Oni koji su sjedili u tami dolazili su k njemu, a on im je otkrivao svjetlo života. Njegovo je uho uvijek bilo otvoreno za patnje čovječanstva i uvijek je pomagao onima koji su tražili njegovu službu.
149:2.6 (1671.1)
While, at that particular time, the fame of Jesus rested chiefly upon his reputation as a healer, it does not follow that it continued so to rest. As time passed, more and more he was sought for spiritual help. But it was the physical cures that made the most direct and immediate appeal to the common people. Jesus was increasingly sought by the victims of moral enslavement and mental harassments, and he invariably taught them the way of deliverance. Fathers sought his advice regarding the management of their sons, and mothers came for help in the guidance of their daughters. Those who sat in darkness came to him, and he revealed to them the light of life. His ear was ever open to the sorrows of mankind, and he always helped those who sought his ministry.
Kad je sam Stvoritelj bio na Zemlji, utjelovljen u obličju smrtnog tijela, bilo je neizbježno da se dogode neke izvanredne stvari. Ali nikada ne biste trebali pristupati Isusu kroz te takozvane čudesne pojave. Naučite pristupati čudu kroz Isusa, ali nemojte pogriješiti i pristupati Isusu kroz čudo. Ovaj je savjet opravdan unatoč činjenici da je Isus iz Nazareta jedini utemeljitelj religije koji je na Zemlji činio nadmaterijalna djela.
149:2.7 (1671.2)
When the Creator himself was on earth, incarnated in the likeness of mortal flesh, it was inevitable that some extraordinary things should happen. But you should never approach Jesus through these so-called miraculous occurrences. Learn to approach the miracle through Jesus, but do not make the mistake of approaching Jesus through the miracle. And this admonition is warranted, notwithstanding that Jesus of Nazareth is the only founder of a religion who performed supermaterial acts on earth.
Najzapanjujuće i najrevolucionarnije obilježje Mihaelove misije na Zemlji bio je njegov stav prema ženama. U vremenu i naraštaju kada se od muškarca nije očekivalo da pozdravi čak ni svoju vlastitu ženu na javnom mjestu, Isus se usudio povesti žene kao učiteljice evanđelja na svojoj trećoj turneji po Galileji. I imao je iznimnu hrabrost učiniti to unatoč rabinskom učenju koje je tvrdilo da je bolje „da se riječi zakona spale nego da se predaju ženama“.
149:2.8 (1671.3)
The most astonishing and the most revolutionary feature of Michael’s mission on earth was his attitude toward women. In a day and generation when a man was not supposed to salute even his own wife in a public place, Jesus dared to take women along as teachers of the gospel in connection with his third tour of Galilee. And he had the consummate courage to do this in the face of the rabbinic teaching which declared that it was “better that the words of the law should be burned than delivered to women.”
149:2.9 (1671.4)
In one generation Jesus lifted women out of the disrespectful oblivion and the slavish drudgery of the ages. And it is the one shameful thing about the religion that presumed to take Jesus’ name that it lacked the moral courage to follow this noble example in its subsequent attitude toward women.
Kad je Isus bio među ljudima, oni su mogli vidjeti da nije bio pod utjecajem praznovjerja svojega vremena. Nije imao religijskih predrasuda; nikada nije bio netolerantan. U njegovu srcu nije bilo ničega što bi nalikovalo društvenom antagonizmu. Dok je prihvaćao ono što je bilo dobro u religiji njegovih otaca, nije oklijevao odbaciti tradicije praznovjerja i ropstva koje su stvorili ljudi. Usudio se poučavati da prirodne katastrofe, nesreće i druga nesretna događanja nisu očitovanja božanskih sudova niti tajanstvene odredbe Providnosti. Osudio je ropsku odanost besmislenim obredima i razotkrio zabludu materijalističkog obožavanja. Hrabro je proglasio čovjekovu duhovnu slobodu i usudio se poučavati da su smrtnici u tijelu doista i uistinu sinovi Boga živoga.
149:2.10 (1671.5)
As Jesus mingled with the people, they found him entirely free from the superstitions of that day. He was free from religious prejudices; he was never intolerant. He had nothing in his heart resembling social antagonism. While he complied with the good in the religion of his fathers, he did not hesitate to disregard man-made traditions of superstition and bondage. He dared to teach that catastrophes of nature, accidents of time, and other calamitous happenings are not visitations of divine judgments or mysterious dispensations of Providence. He denounced slavish devotion to meaningless ceremonials and exposed the fallacy of materialistic worship. He boldly proclaimed man’s spiritual freedom and dared to teach that mortals of the flesh are indeed and in truth sons of the living God.
Isus je nadišao sva učenja svojih prethodnika kada je hrabro postavio čisto srce na mjesto čistih ruku kao obilježje istinske religije. Stvarnost je postavio na mjesto tradicije i razotkrio svu ispraznost i licemjerje. Pa ipak, ovaj neustrašivi Božji čovjek nije davao oduška razornoj kritici niti je pokazivao potpuno omalovažavanje religijskih, društvenih, gospodarskih i političkih običaja svojega vremena. Nije bio militantni revolucionar; bio je progresivni evolucionist. Bavio se uništavanjem onoga što je bilo samo kada je istodobno svojim bližnjima nudio ono bolje što je trebalo biti.
149:2.11 (1671.6)
Jesus transcended all the teachings of his forebears when he boldly substituted clean hearts for clean hands as the mark of true religion. He put reality in the place of tradition and swept aside all pretensions of vanity and hypocrisy. And yet this fearless man of God did not give vent to destructive criticism or manifest an utter disregard of the religious, social, economic, and political usages of his day. He was not a militant revolutionist; he was a progressive evolutionist. He engaged in the destruction of that which was only when he simultaneously offered his fellows the superior thing which ought to be.
Isus je primao poslušnost svojih sljedbenika, a da je nije zahtijevao. Samo su trojica muškaraca koji su primili njegov osobni poziv odbila prihvatiti poziv na učeništvo. Imao je neobičnu privlačnu moć nad ljudima, ali nije bio diktatorski nastrojen. Ulijevao je povjerenje i nitko mu nikada nije zamjerao kada bi izdao zapovijed. Imao je apsolutan autoritet nad svojim učenicima, ali nitko se tome nikada nije usprotivio. Dopustio je svojim sljedbenicima da ga nazivaju Učiteljem.
149:2.12 (1672.1)
Jesus received the obedience of his followers without exacting it. Only three men who received his personal call refused to accept the invitation to discipleship. He exercised a peculiar drawing power over men, but he was not dictatorial. He commanded confidence, and no man ever resented his giving a command. He assumed absolute authority over his disciples, but no one ever objected. He permitted his followers to call him Master.
Učitelju su se divili svi koji su ga susreli, osim onih koji su imali duboko ukorijenjene vjerske predrasude i onih koji su u njegovim učenjima vidjeli političku opasnost. Ljudi su bili zapanjeni izvornošću i autoritativnošću njegova nauka. Divili su se njegovu strpljenju u ophođenju s nazadnim i problematičnim ispitivačima. Nadahnuo je nadu i povjerenje u srcima svih koji su došli pod njegovu službu. Bojali su ga se samo oni koji ga nisu upoznali, a mrzili su ga samo oni koji su u njemu vidjeli prvaka one istine koja je trebala srušiti zlo i pogrešku kojih su se oni pod svaku cijenu odlučili držati u svojim srcima.
149:2.13 (1672.2)
The Master was admired by all who met him except by those who entertained deep-seated religious prejudices or those who thought they discerned political dangers in his teachings. Men were astonished at the originality and authoritativeness of his teaching. They marveled at his patience in dealing with backward and troublesome inquirers. He inspired hope and confidence in the hearts of all who came under his ministry. Only those who had not met him feared him, and he was hated only by those who regarded him as the champion of that truth which was destined to overthrow the evil and error which they had determined to hold in their hearts at all cost.
Izvršio je snažan i neobično očaravajući utjecaj i na svoje prijatelje i na svoje neprijatelje. Mnogi bi ga slijedili tjednima samo da čuju njegove blage riječi i vide njegov jednostavan život. Odani muškarci i žene voljeli su Isusa gotovo nadljudskom ljubavlju. Što su ga bolje poznavali, to su ga više voljeli. A sve to još uvijek vrijedi; čak i danas, kao i u svim budućim dobima, što više čovjek upoznaje ovog Boga-čovjeka, to će ga više voljeti i slijediti.
149:2.14 (1672.3)
On both friends and foes he exercised a strong and peculiarly fascinating influence. Multitudes would follow him for weeks, just to hear his gracious words and behold his simple life. Devoted men and women loved Jesus with a well-nigh superhuman affection. And the better they knew him the more they loved him. And all this is still true; even today and in all future ages, the more man comes to know this God-man, the more he will love and follow after him.
Unatoč povoljnom prijemu Isusa i njegovih učenja od strane običnog naroda, religiozne vođe u Jeruzalemu postajale su sve više uznemirene i neprijateljski raspoložene. Farizeji su oblikovali sustavnu i dogmatsku teologiju. Isus je bio učitelj koji je poučavao u skladu s prilikom; nije bio sustavni učitelj. Isus nije poučavao toliko iz zakona koliko iz života, služeći se prispodobama. (Kad je koristio prispodobu za prikazivanje svoje poruke, namjerno je koristio samo jednu značajku priče u tu svrhu. Mnoge pogrešne predodžbe o Isusovim učenjima nastaju pokušajem da se njegove prispodobe pretvore u alegorije.)
149:3.1 (1672.4)
Notwithstanding the favorable reception of Jesus and his teachings by the common people, the religious leaders at Jerusalem became increasingly alarmed and antagonistic. The Pharisees had formulated a systematic and dogmatic theology. Jesus was a teacher who taught as the occasion served; he was not a systematic teacher. Jesus taught not so much from the law as from life, by parables. (And when he employed a parable for illustrating his message, he designed to utilize just one feature of the story for that purpose. Many wrong ideas concerning the teachings of Jesus may be secured by attempting to make allegories out of his parables.)
Religiozne vođe u Jeruzalemu gotovo su posve pomahnitale zbog nedavnog obraćenja jednog mladića po imenu Abraham i odlaska trojice špijuna koje je Petar krstio, a koji su sada bili s evanđelistima na ovoj drugoj turneji propovijedanja u obilasku Galileje. Židovske vođe bile su sve više zaslijepljene strahom i predrasudama, dok su im srca otvrdnjavala zbog ustrajnog odbijanja privlačnih istina evanđelja kraljevstva. Kad ljudi namjerno zatvore uši pred pozivom duha koji prebiva u njima, teško da se može išta učiniti da se izmijeni njihov stav.
149:3.2 (1672.5)
The religious leaders at Jerusalem were becoming well-nigh frantic as a result of the recent conversion of young Abraham and by the desertion of the three spies who had been baptized by Peter, and who were now out with the evangelists on this second preaching tour of Galilee. The Jewish leaders were increasingly blinded by fear and prejudice, while their hearts were hardened by the continued rejection of the appealing truths of the gospel of the kingdom. When men shut off the appeal to the spirit that dwells within them, there is little that can be done to modify their attitude.
Kad se Isus prvi put susreo s evanđelistima u taboru u Betsaidi, rekao je na kraju svojega obraćanja: „Trebate zapamtiti da u tijelu i umu — emocionalno — ljudi reagiraju individualno. Jedino što je ujednačeno među ljudima jest duh koji prebiva u njima. Iako se božanski duhovi mogu donekle razlikovati po naravi i opsegu svojeg iskustva, oni svi jednako reagiraju na sve duhovne pozive. Samo putem tog duha i apeliranjem tom duhu čovječanstvo ikada može postići jedinstvo i bratstvo.“ No, mnogi su židovski vođe zatvorili vrata svojih srca pred duhovnim pozivom evanđelja. Od tada nisu prestajali planirati i spletkariti u cilju Učiteljeva uništenja. Bili su uvjereni da Isus mora biti uhićen, osuđen i pogubljen kao vjerski prijestupnik, prekršitelj najvažnijih učenja židovskog svetog zakona.
149:3.3 (1672.6)
When Jesus first met with the evangelists at the Bethsaida camp, in concluding his address, he said: “You should remember that in body and mind—emotionally—men react individually. The only uniform thing about men is the indwelling spirit. Though divine spirits may vary somewhat in the nature and extent of their experience, they react uniformly to all spiritual appeals. Only through, and by appeal to, this spirit can mankind ever attain unity and brotherhood.” But many of the leaders of the Jews had closed the doors of their hearts to the spiritual appeal of the gospel. From this day on they ceased not to plan and plot for the Master’s destruction. They were convinced that Jesus must be apprehended, convicted, and executed as a religious offender, a violator of the cardinal teachings of the Jewish sacred law.
Isus je vrlo malo javno djelovao na ovoj turneji propovijedanja, ali je vodio brojne večernje pouke s vjernicima u većini gradova i sela u kojima bi se slučajno zatekao s Jakovom i Ivanom. Na jednom od tih večernjih sastanaka jedan od mlađih evanđelista postavio je Isusu pitanje o ljutnji, a Učitelj je, između ostalog, odgovorio:
149:4.1 (1673.1)
Jesus did very little public work on this preaching tour, but he conducted many evening classes with the believers in most of the cities and villages where he chanced to sojourn with James and John. At one of these evening sessions one of the younger evangelists asked Jesus a question about anger, and the Master, among other things, said in reply:
„Ljutnja je materijalna manifestacija koja, u općem smislu, predstavlja mjeru neuspjeha duhovne prirode da uspostavi nadzor nad združenim intelektualnim i fizičkim naravima. Ljutnja pokazuje nedostatak tolerantne bratske ljubavi, kao i nedostatak samopoštovanja i samokontrole. Ljutnja narušava zdravlje, unižava um i staje na put djelovanju duha-učitelja koji prebiva u čovjekovoj duši. Zar niste čitali u Pismima da ‘gnjev ubija ludoga čovjeka’ i da se ‘čovjek razdire u svom gnjevu’? Da ‘tko je spor u gnjevu, velike je razboritosti’, dok ‘onaj koji je nagle ćudi pokazuje ludost’? Svi znate da ‘blag odgovor ublažava jarost’, a ‘riječi bolne potiču srdžbu’. ‘Razboritost odgađa gnjev’, dok je ‘čovjek koji nema nadzor nad samim sobom poput grada razvaljena i bez zidova’. ‘Jarost je okrutna, a srdžba žestoka.’ ‘Gnjevljiv čovjek zameće svađu, a naprasit umnožava svoje prijestupe.’ ‘Ne budi nagao u duhu, jer gnjev počiva u njedrima bezumnih.’“ Prije nego što je Isus završio govor, nastavio je: „Neka vašim srcima tako vlada ljubav da vaš duh-vodič ima malo poteškoća u tome da vas oslobodi sklonosti davanju oduška onim izljevima životinjskog bijesa koji nisu u skladu sa statusom božanskog sinovstva.“
149:4.2 (1673.2)
“Anger is a material manifestation which represents, in a general way, the measure of the failure of the spiritual nature to gain control of the combined intellectual and physical natures. Anger indicates your lack of tolerant brotherly love plus your lack of self-respect and self-control. Anger depletes the health, debases the mind, and handicaps the spirit teacher of man’s soul. Have you not read in the Scriptures that ‘wrath kills the foolish man,’ and that man ‘tears himself in his anger’? That ‘he who is slow of wrath is of great understanding,’ while ‘he who is hasty of temper exalts folly’? You all know that ‘a soft answer turns away wrath,’ and how ‘grievous words stir up anger.’ ‘Discretion defers anger,’ while ‘he who has no control over his own self is like a defenseless city without walls.’ ‘Wrath is cruel and anger is outrageous.’ ‘Angry men stir up strife, while the furious multiply their transgressions.’ ‘Be not hasty in spirit, for anger rests in the bosom of fools.’” Before Jesus ceased speaking, he said further: “Let your hearts be so dominated by love that your spirit guide will have little trouble in delivering you from the tendency to give vent to those outbursts of animal anger which are inconsistent with the status of divine sonship.”
Istom je prilikom Učitelj govorio okupljenima o poželjnosti posjedovanja uravnoteženog karaktera. Priznao je da je većini ljudi potrebno ovladati nekim životnim pozivom, ali je izrazio žaljenje zbog svake sklonosti pretjeranoj specijalizaciji, kao i zbog čovjekove sklonosti da postane uskogrudan i ograničen u životnim aktivnostima. Skrenuo im je pozornost na činjenicu da svaka vrlina, ako se odvede u krajnost, može postati porok. Isus je uvijek zagovarao umjerenost i poučavao dosljednosti — razmjernom usklađivanju životnih problema. Istaknuo je da se pretjerana sućut i sažaljenje mogu izroditi u ozbiljnu emocionalnu nestabilnost; da oduševljenje može prijeći u fanatizam. Govorio je o jednom od svojih bivših suradnika čija ga je mašta odvela u vizionarske i nepraktične pothvate. Istodobno ih je upozorio na opasnosti koje proizlaze iz tuposti pretjerano konzervativne osrednjosti.
149:4.3 (1673.3)
On this same occasion the Master talked to the group about the desirability of possessing well-balanced characters. He recognized that it was necessary for most men to devote themselves to the mastery of some vocation, but he deplored all tendency toward overspecialization, toward becoming narrow-minded and circumscribed in life’s activities. He called attention to the fact that any virtue, if carried to extremes, may become a vice. Jesus always preached temperance and taught consistency—proportionate adjustment of life problems. He pointed out that overmuch sympathy and pity may degenerate into serious emotional instability; that enthusiasm may drive on into fanaticism. He discussed one of their former associates whose imagination had led him off into visionary and impractical undertakings. At the same time he warned them against the dangers of the dullness of overconservative mediocrity.
Isus je onda govorio o opasnostima hrabrosti i vjere, koje ponekad navode nepromišljene duše na nesmotrenost i preuzetnost. Također je pokazao kako razboritost i oprez, ako se odvedu predaleko, vode kukavičluku i neuspjehu. Pozvao je svoje slušatelje da teže izvornosti, a da se klone svake sklonosti prema ekscentričnosti. Zalagao se za suosjećanje bez sentimentalnosti, pobožnost bez licemjerstva. Učio je štovanje oslobođeno straha i praznovjerja.
149:4.4 (1673.4)
And then Jesus discoursed on the dangers of courage and faith, how they sometimes lead unthinking souls on to recklessness and presumption. He also showed how prudence and discretion, when carried too far, lead to cowardice and failure. He exhorted his hearers to strive for originality while they shunned all tendency toward eccentricity. He pleaded for sympathy without sentimentality, piety without sanctimoniousness. He taught reverence free from fear and superstition.
Nije toliko ono što je Isus učio o uravnoteženom karakteru što je impresioniralo njegove suradnike, koliko činjenica da je njegov vlastiti život bio tako rječit primjer njegova učenja. Živio je usred napetosti i oluja, a da nikada nije posustao. Njegovi su ga neprijatelji neprestano nastojali uhvatiti u zamku, ali to im nikada nije uspjelo. Mudri i učeni pokušavali su ga navesti na pogrešku, ali on se nije spotaknuo. Pokušavali su ga uvući u raspravu, ali njegovi su odgovori uvijek bili prosvjetljujući, dostojanstveni i konačni. Kad bi ga u njegovim izlaganjima prekidali mnoštvom pitanja, njegovi su odgovori uvijek bili značajni i uvjerljivi. Nikada nije posezao za nečasnim taktikama suočavajući se s neprekidnim pritiskom svojih neprijatelja, koji nisu oklijevali protiv njega upotrijebiti svaku vrstu lažnog, nepoštenog i nepravednog napada.
149:4.5 (1674.1)
It was not so much what Jesus taught about the balanced character that impressed his associates as the fact that his own life was such an eloquent exemplification of his teaching. He lived in the midst of stress and storm, but he never wavered. His enemies continually laid snares for him, but they never entrapped him. The wise and learned endeavored to trip him, but he did not stumble. They sought to embroil him in debate, but his answers were always enlightening, dignified, and final. When he was interrupted in his discourses with multitudinous questions, his answers were always significant and conclusive. Never did he resort to ignoble tactics in meeting the continuous pressure of his enemies, who did not hesitate to employ every sort of false, unfair, and unrighteous mode of attack upon him.
Iako je istina da se mnogi muškarci i žene moraju marljivo posvetiti nekom određenom zanimanju kako bi sebi osigurali sredstva za život, ipak je posve poželjno da ljudska bića njeguju široko kulturno poznavanje života kakav se živi na zemlji. Istinski obrazovane osobe neće biti zadovoljne time da ostanu u neznanju o životima i djelatnostima svojih bližnjih.
149:4.6 (1674.2)
While it is true that many men and women must assiduously apply themselves to some definite pursuit as a livelihood vocation, it is nevertheless wholly desirable that human beings should cultivate a wide range of cultural familiarity with life as it is lived on earth. Truly educated persons are not satisfied with remaining in ignorance of the lives and doings of their fellows.
Kad je Isus bio u posjetu skupini evanđelista koji su radili pod nadzorom Šimuna Revnitelja, tijekom večernjeg razgovora Šimun je upitao Učitelja: „Zašto su neke osobe toliko sretnije i zadovoljnije od drugih? Je li zadovoljstvo stvar religioznog iskustva?“ Isus je, između ostalog, odgovorio na Šimunovo pitanje:
149:5.1 (1674.3)
When Jesus was visiting the group of evangelists working under the supervision of Simon Zelotes, during their evening conference Simon asked the Master: “Why are some persons so much more happy and contented than others? Is contentment a matter of religious experience?” Among other things, Jesus said in answer to Simon’s question:
„Šimune, neke su osobe prirodno sretnije od drugih. Mnogo, vrlo mnogo, u životu ovisi o čovjekovoj spremnosti da dopusti da ga vodi i usmjerava Očev duh koji prebiva u njemu. Zar niste čitali u Pismima riječi mudrog čovjeka da je ‘duh čovječji svijeća Gospodnja; ona istražuje sve do dna utrobe’? I također da takvi smrtnici koje vodi duh govore: ‘Na ugodnu zemlju padoše mi konopi; vrlo mi je mila moja baština.’ ‘Ono malo što pravednik ima bolje je od bogatstva mnogih opakih’, jer ‘dobar će čovjek biti zadovoljan u sebi.’ ‘Veselo srce razvedrava lice i na gozbi je bez prestanka. Bolje je malo s poštovanjem prema Gospodinu nego veliko blago i s njime nemir. Bolji je obrok povrća gdje je ljubav nego utovljeni vol gdje je mržnja. Bolje je malo s pravednošću nego veliki prihodi bez pravičnosti.’ ‘Veselo srce dobro je kao izvrstan lijek.’ ‘Bolje je malo s pribranošću nego izobilje s tugom i pusta tlapnja.’
149:5.2 (1674.4)
“Simon, some persons are naturally more happy than others. Much, very much, depends upon the willingness of man to be led and directed by the Father’s spirit which lives within him. Have you not read in the Scriptures the words of the wise man, ‘The spirit of man is the candle of the Lord, searching all the inward parts’? And also that such spirit-led mortals say: ‘The lines are fallen to me in pleasant places; yes, I have a goodly heritage.’ ‘A little that a righteous man has is better than the riches of many wicked,’ for ‘a good man shall be satisfied from within himself.’ ‘A merry heart makes a cheerful countenance and is a continual feast. Better is a little with the reverence of the Lord than great treasure and trouble therewith. Better is a dinner of herbs where love is than a fatted ox and hatred therewith. Better is a little with righteousness than great revenues without rectitude.’ ‘A merry heart does good like a medicine.’ ‘Better is a handful with composure than a superabundance with sorrow and vexation of spirit.’
„Velik dio čovjekove tuge dolazi od razočaranja njegovim ambicijama i ranjavanja njegova ponosa. Iako ljudi sebi duguju učiniti najbolje od svojega života na zemlji, nakon što su se u tom nastojanju iskreno potrudili, trebali bi radosno prihvatiti svoj udio i pokazati snalažljivost u najboljem mogućem korištenju onoga što im je palo u ruke. Prevelik dio čovjekovih nevolja nastaje u tlu straha njegova prirodnog srca. ‘Opaki bježe i kad ih nitko ne progoni.’ ‘Opaki su poput uzburkanog mora koje se ne može smiriti, nego njegove vode izbacuju mulj i blato; nema mira, kaže Bog, za opake.’
149:5.3 (1674.5)
“Much of man’s sorrow is born of the disappointment of his ambitions and the wounding of his pride. Although men owe a duty to themselves to make the best of their lives on earth, having thus sincerely exerted themselves, they should cheerfully accept their lot and exercise ingenuity in making the most of that which has fallen to their hands. All too many of man’s troubles take origin in the fear soil of his own natural heart. ‘The wicked flee when no man pursues.’ ‘The wicked are like the troubled sea, for it cannot rest, but its waters cast up mire and dirt; there is no peace, says God, for the wicked.’
149:6.1 (1675.2)
It was at Gamala, during the evening conference, that Philip said to Jesus: “Master, why is it that the Scriptures instruct us to ‘fear the Lord,’ while you would have us look to the Father in heaven without fear? How are we to harmonize these teachings?” And Jesus replied to Philip, saying:
„Djeco moja, ne čudi me što postavljate takva pitanja. U početku je čovjek samo putem straha mogao naučiti poštovanje, ali ja sam došao otkriti Očevu ljubav kako biste bili privučeni štovanju Vječnoga privlačnom snagom sinovljeva ljubaznog prepoznavanja i uzvraćanja Očeve duboke i savršene ljubavi. Želim vas izbaviti iz ropstva u kojem se zbog ropskog straha sami tjerate na tegobnu službu ljubomornom i gnjevnom Kralju-Bogu. Želim vas poučiti odnosu Boga i čovjeka kao Oca i sina, kako biste s radošću bili vođeni u ono uzvišeno i nadzemaljsko slobodno štovanje Boga-Oca koji je pun ljubavi, pravedan i milosrdan.
149:6.2 (1675.3)
“My children, I am not surprised that you ask such questions. In the beginning it was only through fear that man could learn reverence, but I have come to reveal the Father’s love so that you will be attracted to the worship of the Eternal by the drawing of a son’s affectionate recognition and reciprocation of the Father’s profound and perfect love. I would deliver you from the bondage of driving yourselves through slavish fear to the irksome service of a jealous and wrathful King-God. I would instruct you in the Father-son relationship of God and man so that you may be joyfully led into that sublime and supernal free worship of a loving, just, and merciful Father-God.
„‘Strah Gospodnji’ imao je različita značenja kako su se doba smjenjivala, razvijajući se od straha, preko tjeskobe i strepnje, do strahopoštovanja i poštovanja. A sada vas želim povesti od poštovanja, kroz prepoznavanje, spoznaju i uvažavanje, do ljubavi. Kad čovjek prepoznaje samo Božja djela, to ga navodi na strah od Svevišnjega; ali kad čovjek počne shvaćati i doživljavati ličnost i karakter živoga Boga, to ga sve više navodi na ljubav prema tako dobrom i savršenom, sveopćem i vječnom Ocu. I upravo ta promjena čovjekova odnosa prema Bogu predstavlja misiju Sina Čovječjega na zemlji.
149:6.3 (1675.4)
“The ‘fear of the Lord’ has had different meanings in the successive ages, coming up from fear, through anguish and dread, to awe and reverence. And now from reverence I would lead you up, through recognition, realization, and appreciation, to love. When man recognizes only the works of God, he is led to fear the Supreme; but when man begins to understand and experience the personality and character of the living God, he is led increasingly to love such a good and perfect, universal and eternal Father. And it is just this changing of the relation of man to God that constitutes the mission of the Son of Man on earth.
„Inteligentna djeca ne boje se svojega oca kako bi iz njegove ruke primila dobre darove; nego, budući da su već primila obilje dobrih stvari koje proizlaze iz očinske ljubavi prema njegovim sinovima i kćerima, ta voljena djeca bivaju potaknuta voljeti svojega oca kao odgovor na prepoznavanje i uvažavanje takve velikodušne dobrohotnosti. Božja dobrota vodi pokajanju; Božja dobrohotnost vodi služenju; Božje milosrđe vodi spasenju; dok Božja ljubav vodi inteligentnom i slobodnom štovanju iz srca.
149:6.4 (1675.5)
“Intelligent children do not fear their father in order that they may receive good gifts from his hand; but having already received the abundance of good things bestowed by the dictates of the father’s affection for his sons and daughters, these much loved children are led to love their father in responsive recognition and appreciation of such munificent beneficence. The goodness of God leads to repentance; the beneficence of God leads to service; the mercy of God leads to salvation; while the love of God leads to intelligent and freehearted worship.
„Vaši su se preci bojali Boga jer je bio moćan i tajanstven. Vi ga trebate štovati jer je veličanstven u ljubavi, obilan u milosti i slavan u istini. Božja moć rađa strah u čovjekovu srcu, ali plemenitost i pravednost njegove ličnosti bude poštovanje, ljubav i dragovoljno štovanje. Poslušan i privržen sin neće se bojati i strepiti pred moćnim i plemenitim ocem. Ja sam došao na svijet staviti ljubav na mjesto straha, radost na mjesto tuge, povjerenje na mjesto strave, služenje i zahvalno štovanje na mjesto ropskih okova i besmislenih ceremonija. Ali onima koji su još uvijek u tami vrijedi da je ‘strah Gospodnji početak mudrosti’. No, nakon punijeg ukazanja svjetla, sinovi Boga bit će ponukani hvaliti Beskonačnoga zbog onoga što on jest, umjesto da ga se boje zbog onoga što on čini.“
149:6.5 (1675.6)
“Your forebears feared God because he was mighty and mysterious. You shall adore him because he is magnificent in love, plenteous in mercy, and glorious in truth. The power of God engenders fear in the heart of man, but the nobility and righteousness of his personality beget reverence, love, and willing worship. A dutiful and affectionate son does not fear or dread even a mighty and noble father. I have come into the world to put love in the place of fear, joy in the place of sorrow, confidence in the place of dread, loving service and appreciative worship in the place of slavish bondage and meaningless ceremonies. But it is still true of those who sit in darkness that ‘the fear of the Lord is the beginning of wisdom.’ But when the light has more fully come, the sons of God are led to praise the Infinite for what he is rather than to fear him for what he does.
„Kad su djeca mlada i nepromišljena, njih se mora upozoriti da poštuju svoje roditelje; ali kad odrastu i postanu zahvalnija dobrobitima roditeljske službe i zaštite, ona dolaze, kroz razumijevanje poštovanja i povećanje naklonosti, na tu razinu iskustva gdje zapravo vole svoje roditelje radi onoga što oni jesu, a ne radi onoga što su učinili. Otac prirodno voli svoje dijete, ali dijete mora razviti svoju ljubav prema ocu od straha od onoga što otac može učiniti, te putem bojazni, strijepnje, ovisnosti i poštovanja doći do zahvalnosti i srdačnosti iskrene ljubavi.
149:6.6 (1675.7)
“When children are young and unthinking, they must necessarily be admonished to honor their parents; but when they grow older and become somewhat more appreciative of the benefits of the parental ministry and protection, they are led up, through understanding respect and increasing affection, to that level of experience where they actually love their parents for what they are more than for what they have done. The father naturally loves his child, but the child must develop his love for the father from the fear of what the father can do, through awe, dread, dependence, and reverence, to the appreciative and affectionate regard of love.
„Vama je rečeno: ’Strahuj od Boga i izvršuj njegove zapovijedi, jer to je sav čovjek.’ Ali ja sam vam došao dati novu i veću zapovijed. Ja bih da ’ljubite Boga i naučite činiti njegovu volju, jer je to najveći privilegij oslobođenih sinova Božjih.’ Vašim je očima rečeno da imaju ’strah od Boga — Svemogućeg Kralja.’ Ja vas učim: ’Ljubite Boga — Svemilosrdnoga Oca.’
149:6.7 (1676.1)
“You have been taught that you should ‘fear God and keep his commandments, for that is the whole duty of man.’ But I have come to give you a new and higher commandment. I would teach you to ‘love God and learn to do his will, for that is the highest privilege of the liberated sons of God.’ Your fathers were taught to ‘fear God—the Almighty King.’ I teach you, ‘Love God—the all-merciful Father.’
„U kraljevstvu nebeskom, koje sam došao proglasiti, nema visokog i moćnog kralja; to je kraljevstvo božanska obitelj. Općepriznato i bezrezervno štovano središte i glava ovog rasprostranjenog bratstva inteligentnih bića je moj Otac i vaš Otac. Ja sam njegov Sin, a vi ste također njegovi sinovi. Stoga je vječno istina da smo vi i ja braća na nebeskoj razini, a tim više jer smo postali braća u tijelu zemaljskog života. Prestanite, dakle, strahovati od Boga kao kralja ili mu služiti kao gospodaru; naučite ga štovati kao Stvoritelja; ukažite mu čast kao Ocu vaše mladosti u duhu; volite ga kao milosrdnog branitelja; i na kraju ga obožavajte kao ljubećeg i svemudrog Oca svoje zrelije duhovne spoznaje i uvažavanja.
149:6.8 (1676.2)
“In the kingdom of heaven, which I have come to declare, there is no high and mighty king; this kingdom is a divine family. The universally recognized and unreservedly worshiped center and head of this far-flung brotherhood of intelligent beings is my Father and your Father. I am his Son, and you are also his sons. Therefore it is eternally true that you and I are brethren in the heavenly estate, and all the more so since we have become brethren in the flesh of the earthly life. Cease, then, to fear God as a king or serve him as a master; learn to reverence him as the Creator; honor him as the Father of your spirit youth; love him as a merciful defender; and ultimately worship him as the loving and all-wise Father of your more mature spiritual realization and appreciation.
„Od pogrešnih pojmova o Ocu na nebu izrastaju mnoge pogrešne ideje o poniznosti i iz njih izvire velik dio vašeg licemjerja. Čovjek može biti crv od prašine po prirodi i porijeklu, ali kad u njega dođe boraviti duh Oca mojega, taj čovjek postaje božanski u svojoj sudbini. Darovani duh moga Oca sigurno će se vratiti božanskom izvoru i razini svemira svojega porijekla, a ljudska duša smrtnog čovjeka koja će postati preporođeno dijete tog unutarnjeg duha sigurno će se uzdići s božanskim duhom sve do same prisutnosti vječnoga Oca.
149:6.9 (1676.3)
“Out of your wrong concepts of the Father in heaven grow your false ideas of humility and springs much of your hypocrisy. Man may be a worm of the dust by nature and origin, but when he becomes indwelt by my Father’s spirit, that man becomes divine in his destiny. The bestowal spirit of my Father will surely return to the divine source and universe level of origin, and the human soul of mortal man which shall have become the reborn child of this indwelling spirit shall certainly ascend with the divine spirit to the very presence of the eternal Father.
„Poniznost, štoviše, priliči smrtnom čovjeku koji primi sve te darove od Oca na nebu, iako postoji božansko dostojanstvo vezano za sve takve kandidate vjere u vječnom usponu nebeskog kraljevstva. Besmislene i ropske prakse razmetljive i lažne poniznosti nespojive su s uvažavanjem izvora spasenja i priznavanjem sudbine duša koje su rođene od duha. Poniznost pred Bogom sasvim je prikladna u dubini vaših srca; blagost pred ljudima je pohvalna; ali licemjernost samosvjesne i za pažnjom žudeće poniznosti djetinjasta je i nedostojna prosvijetljenih sinova kraljevstva.
149:6.10 (1676.4)
“Humility, indeed, becomes mortal man who receives all these gifts from the Father in heaven, albeit there is a divine dignity attached to all such faith candidates for the eternal ascent of the heavenly kingdom. The meaningless and menial practices of an ostentatious and false humility are incompatible with the appreciation of the source of your salvation and the recognition of the destiny of your spirit-born souls. Humility before God is altogether appropriate in the depths of your hearts; meekness before men is commendable; but the hypocrisy of self-conscious and attention-craving humility is childish and unworthy of the enlightened sons of the kingdom.
„Dobro je biti krotak pred Bogom i imati samokontrolu pred ljudima, ali neka vaša krotkost proizlazi iz duhovnog izvora, a ne iz samoobmanjivog pokazivanja svjesnog osjećaja vlastite pravednosti i nadmoći. Prorok je s razlogom rekao: „Hodi ponizno sa svojim Bogom“, jer, premda je Otac na nebu Beskonačni i Vječni, on također prebiva „s onim koji je skrušena uma i ponizna duha“. Moj Otac prezire oholost, gnuša se licemjerstva i mrzi bezakonje. Upravo kako bih naglasio vrijednost iskrenosti i potpunog povjerenja u ljubavlju ispunjenu potporu i vjerno vodstvo nebeskog Oca, tako sam često upućivao na malo dijete kao primjer stava uma i odaziva duha koji su toliko nužni da bi smrtni čovjek mogao ući u duhovne stvarnosti kraljevstva nebeskog.
149:6.11 (1676.5)
“You do well to be meek before God and self-controlled before men, but let your meekness be of spiritual origin and not the self-deceptive display of a self-conscious sense of self-righteous superiority. The prophet spoke advisedly when he said, ‘Walk humbly with God,’ for, while the Father in heaven is the Infinite and the Eternal, he also dwells ‘with him who is of a contrite mind and a humble spirit.’ My Father disdains pride, loathes hypocrisy, and abhors iniquity. And it was to emphasize the value of sincerity and perfect trust in the loving support and faithful guidance of the heavenly Father that I have so often referred to the little child as illustrative of the attitude of mind and the response of spirit which are so essential to the entrance of mortal man into the spirit realities of the kingdom of heaven.
„Dobro je prorok Jeremija opisao mnoge smrtnike kad je rekao: „Ti si blizu Boga u ustima, a daleko od njega u srcu.“ A zar niste pročitali to strašno upozorenje proroka koji je rekao: „Svećenici njihovi poučavaju radi zarade, proroci njihovi bale za novac. A istovremeno oni ispovijedaju pobožnost i govore da je Gospod s njima.“ Zar niste primili upozorenje da se čuvate onih „koji govore slatko sa svojim susjedima, a pakost je u njihovim srcima“, onih koji „laskaju ustima, a srce im je puno zloće“? Od svih žalosti koje mogu snaći povjerljiva čovjeka, niti jedna nije toliko strašna kao da se nađe „ranjen u kući prijatelja kojem je vjerovao“.
149:6.12 (1677.1)
“Well did the Prophet Jeremiah describe many mortals when he said: ‘You are near God in the mouth but far from him in the heart.’ And have you not also read that direful warning of the prophet who said: ‘The priests thereof teach for hire, and the prophets thereof divine for money. At the same time they profess piety and proclaim that the Lord is with them.’ Have you not been well warned against those who ‘speak peace to their neighbors when mischief is in their hearts,’ those who ‘flatter with the lips while the heart is given to double-dealing’? Of all the sorrows of a trusting man, none are so terrible as to be ‘wounded in the house of a trusted friend.’”
Andrija je, u dogovoru sa Šimunom Petrom i uz odobrenje Isusa, uputio Davida u Betsaidi da otpremi glasnike raznim propovjedačkim skupinama s uputama da prekinu turneju i da se vrate u Betsaidu tijekom četvrtka, 30. prosinca. Na taj kišni dan svi apostoli i evanđelisti koji su radili na poučavanju stigli su u Zebedejevu kuću prije večere.
149:7.1 (1677.2)
Andrew, in consultation with Simon Peter and with the approval of Jesus, had instructed David at Bethsaida to dispatch messengers to the various preaching groups with instructions to terminate the tour and return to Bethsaida sometime on Thursday, December 30. By supper time on that rainy day all of the apostolic party and the teaching evangelists had arrived at the Zebedee home.
Skupina je ostala zajedno preko subote, smještena u raznim domovima u Betsaidi i obližnjem Kafarnaumu, nakon čega su svi dobili dva tjedna odmora kako bi mogli otići svojim obiteljima, posjetiti prijatelje ili ići u ribolov. Dva ili tri dana koja su proveli zajedno u Betsaidi bila su doista uzbudljiva i nadahnjujuća; čak su i stariji učitelji mnogo naučili slušajući kako mladi propovjednici govore o svojim iskustvima.
149:7.2 (1677.3)
The group remained together over the Sabbath day, being accommodated in the homes of Bethsaida and near-by Capernaum, after which the entire party was granted a two weeks’ recess to go home to their families, visit their friends, or go fishing. The two or three days they were together in Bethsaida were, indeed, exhilarating and inspiring; even the older teachers were edified by the young preachers as they narrated their experiences.
Od 117 evanđelista koji su sudjelovali u ovoj drugoj turneji propovijedanja u obilasku Galileje, samo je nekih sedamdeset i pet položilo ispit stvarnog iskustva i bilo na raspolaganju za službu na kraju dva tjedna odmora. Isus je s Andrijom, Petrom, Jakovom i Ivanom ostao u Zebedejevoj kući i proveo mnogo vremena u razgovorima o dobrobiti i proširenju kraljevstva.
149:7.3 (1677.4)
Of the 117 evangelists who participated in this second preaching tour of Galilee, only about seventy-five survived the test of actual experience and were on hand to be assigned to service at the end of the two weeks’ recess. Jesus, with Andrew, Peter, James, and John, remained at the Zebedee home and spent much time in conference regarding the welfare and extension of the kingdom.