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| Kapitel 139. De Tolv Apostle |
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Kapitel 141. Begyndelsen Af Det Offentlige Arbejde |
THE ORDINATION OF THE TWELVE
ORDINATIONEN AF DE TOLV
1955 140:0.1 JUST before noon on Sunday, January 12, A.D. 27, Jesus called the apostles together for their ordination as public preachers of the gospel of the kingdom. The twelve were expecting to be called almost any day; so this morning they did not go out far from the shore to fish. Several of them were lingering near the shore repairing their nets and tinkering with their fishing paraphernalia.
2015 140:0.1 KORT før middagstid søndag, 12[1][2]. januar år 27 e.Kr. sammenkaldte Jesus apostlene for at ordinere dem til offentlige forkyndere af rigets evangelium. De tolv forventede at blive kaldt næsten hvilken som helst dag, så denne morgen, havde de ikke begivet sig særlig langt ud fra kysten for at fiske. Flere af dem opholdt sig nær stranden og reparerede deres net og rodede med deres fiskegrej.
1955 140:0.2 As Jesus started down the seashore calling the apostles, he first hailed Andrew and Peter, who were fishing near the shore; next he signaled to James and John, who were in a boat near by, visiting with their father, Zebedee, and mending their nets. Two by two he gathered up the other apostles, and when he had assembled all twelve, he journeyed with them to the highlands north of Capernaum, where he proceeded to instruct them in preparation for their formal ordination.
2015 140:0.2 Da Jesus gik ned langs stranden for at kalde på apostlene, råbte han først til Andrew og Peter, som fiskede nær stranden. Så signalerede han til James og Johannes, som befandt sig i en båd tæt på, hvor de talte med deres far Zebedæus, og passede deres garn. Han samlede også de andre apostle sammen, to og to, og da han havde samlet alle tolv, gik han op med dem til højsletten nord for Kapernaum, hvor han begyndte at lære dem i forberedelse til deres formelle ordination.
1955 140:0.3 For once all twelve of the apostles were silent; even Peter was in a reflective mood. At last the long-waited-for hour had come! They were going apart with the Master to participate in some sort of solemn ceremony of personal consecration and collective dedication to the sacred work of representing their Master in the proclamation of the coming of his Father’s kingdom.
2015 140:0.3 For en gangs skyld var alle tolv apostle stille; selv Peter var i en eftertænksom stemning. Endelig, var det længe ventede øjeblik kommet! De var på vej særskilt med Mesteren for at være involveret i en form for højtidelig ceremoni af personlig indvielse og fælles dedikation til den hellige opgave at repræsentere deres Mester i proklamationen af at hans Faders rige er nær.
1. PRELIMINARY INSTRUCTION
1. FORBEREDENDE INSTRUKTIONER
1955 140:1.1 Before the formal ordination service Jesus spoke to the twelve as they were seated about him: “My brethren, this hour of the kingdom has come. I have brought you apart here with me to present you to the Father as ambassadors of the kingdom. Some of you heard me speak of this kingdom in the synagogue when you first were called. Each of you has learned more about the Father’s kingdom since you have been with me working in the cities around about the Sea of Galilee. But just now I have something more to tell you concerning this kingdom.
2015 140:1.1 Før den højtidelige ordinations bekendtgørelse, sagde Jesus til de tolv, som havde sat sig omkring ham: "Mine brødre, denne time i riget er nu kommet. Jeg har taget jer afsides med mig her for at introducerer jer for Faderen som ambassadører for riget. Nogle af jer har hørt mig tale om dette rige i synagogen, da I først blev kaldt. Hver af jer har lært mere om Faderens rige, siden du har været med mig og arbejdede i byer rundt om Genesaret sø. Men lige nu har jeg noget mere at fortælle jer om dette rige.
1955 140:1.2 “The new kingdom which my Father is about to set up in the hearts of his earth children is to be an everlasting dominion. There shall be no end of this rule of my Father in the hearts of those who desire to do his divine will. I declare to you that my Father is not the God of Jew or gentile. Many shall come from the east and from the west to sit down with us in the Father’s kingdom, while many of the children of Abraham will refuse to enter this new brotherhood of the rule of the Father’s spirit in the hearts of the children of men.
2015 140:1.2 "Det nye rige, som min Fader snart vil oprettet i hjerterne hos sine jordiske børn, vil være et evigt herredømme. Der er ingen ende på min Faders styre i hjerterne hos dem, der ønsker at gøre hans guddommelige vilje. Jeg siger jer, at min Fader ikke er jødernes eller hedningernes Gud. Mange skal komme fra øst og fra vest for at sætte sig med os i Faderens rige, mens mange af Abrahams børn vil nægte at gå ind i dette nye broderskab, hvor Faderens ånd hersker i børnenes hjerter[3].
1955 140:1.3 “The power of this kingdom shall consist, not in the strength of armies nor in the might of riches, but rather in the glory of the divine spirit that shall come to teach the minds and rule the hearts of the reborn citizens of this heavenly kingdom, the sons of God. This is the brotherhood of love wherein righteousness reigns, and whose battle cry shall be: Peace on earth and good will to all men. This kingdom, which you are so soon to go forth proclaiming, is the desire of the good men of all ages, the hope of all the earth, and the fulfillment of the wise promises of all the prophets.
2015 140:1.3 "Kraften i dette rige vil bestå, ikke af hærenes styrke eller rigdommenes magt, men i pragt og herlighed af den guddommelige ånd, der skal komme til at undervise sindene og styre hjerterne hos dette himmelske riges genfødte borgere, Guds sønner. Dette er kærlighed, broderskab, hvor retfærdighed hersker, og hvis kampråb skal være: Fred på jorden og god vilje mod alle mennesker. Dette rige, som du så snart vil gå ud og forkynde, er det som gode mennesker i alle tider har længtes efter, hvad hele verden håber på, og det er opfyldelsen af alle profeternes kloge løfter[4].
1955 140:1.4 “But for you, my children, and for all others who would follow you into this kingdom, there is set a severe test. Faith alone will pass you through its portals, but you must bring forth the fruits of my Father’s spirit if you would continue to ascend in the progressive life of the divine fellowship. Verily, verily, I say to you, not every one who says, ‘Lord, Lord,’ shall enter the kingdom of heaven; but rather he who does the will of my Father who is in heaven.
2015 140:1.4 "Men for jer, mine børn, og for alle andre, der ønsker at følge dig ind i dette rige, er der en alvorlig prøve. Kun tro vil tage dig gennem portene, men du er nødt til at bære min Faders ånds frugt, hvis du ønsker at fortsætte din opstigning til det guddommelige fællesskabs progressive liv. Sandelig, sandelig siger jeg jer: Ikke enhver, som siger: Herre, Herre, skal komme ind i Himmelriget, men dem, der gør min himmelske Faders vilje[5].
1955 140:1.5 “Your message to the world shall be: Seek first the kingdom of God and his righteousness, and in finding these, all other things essential to eternal survival shall be secured therewith. And now would I make it plain to you that this kingdom of my Father will not come with an outward show of power or with unseemly demonstration. You are not to go hence in the proclamation of the kingdom, saying, ‘it is here’ or ‘it is there,’ for this kingdom of which you preach is God within you.
2015 140:1.5 "Jeres budskab til verden, skal være: Søg først Guds rige og hans retfærdighed, og når I finder dem, kommer alt andet, som er afgørende for evig overlevelse at sikres derigennem. Og nu vil jeg gøre det klart for jer, at min Faders rige ikke kommer med nogen ydre styrke fremvisning eller uautoriseret demonstration. I skal ikke gå ud og forkynde riget med ordene ”det er her" eller "det er der, 'for dette rige, som I forkynder er Gud i jer[6].
1955 140:1.6 “Whosoever would become great in my Father’s kingdom shall become a minister to all; and whosoever would be first among you, let him become the server of his brethren. But when you are once truly received as citizens in the heavenly kingdom, you are no longer servants but sons, sons of the living God. And so shall this kingdom progress in the world until it shall break down every barrier and bring all men to know my Father and believe in the saving truth which I have come to declare. Even now is the kingdom at hand, and some of you will not die until you have seen the reign of God come in great power.
2015 140:1.6 "Dem som ønsker at være stor i min Faders rige skal blive alles tjener og ministre, og lad den, der vil være den første blandt jer være sine brødres tjener. Men når du er optaget som borgere i det himmelske rige, er du ikke længere tjenere, men sønner, sønner af den levende Gud. Og så skal dette rige gå fremad i verden, indtil det nedbryder alle barrierer og gøre alle opmærksomme på min Fader, og få dem til at tro på den frelsende sandhed, jeg er kommet for at forkynde. Selv nu er riget nært forestående, og nogle af jer vil ikke dø, før I har set Guds rige kommer med stor styrke[7].
1955 140:1.7 “And this which your eyes now behold, this small beginning of twelve commonplace men, shall multiply and grow until eventually the whole earth shall be filled with the praise of my Father. And it will not be so much by the words you speak as by the lives you live that men will know you have been with me and have learned of the realities of the kingdom. And while I would lay no grievous burdens upon your minds, I am about to put upon your souls the solemn responsibility of representing me in the world when I shall presently leave you as I now represent my Father in this life which I am living in the flesh.” And when he had finished speaking, he stood up.
2015 140:1.7 "Og det, som dine øjne nu ser, denne lille begyndelse, som består af tolv almindelige mænd, skal formere sig og vokse, indtil til sidst hele jorden er fyldt med lovprisning af min Fader. Og det vil ikke være så meget ved de ord, du taler som ved livet du lever, at folk vil vide, at du har været med mig og lært om rigets realiteter. Og selv om jeg ikke ønsker at lægge nogen tunge byrder på jeres sind, står jeg beredt til at lægge det alvorlige ansvar på jeres sjæle, at når jeg snart forlader jer, til at repræsentere mig i verden, ligesom jeg nu repræsentere min Fader i dette liv, som jeg lever i kødet. "Da han var færdig med at tale, rejste han sig op.
2. THE ORDINATION
2. ORDINATIONEN
1955 140:2.1 Jesus now instructed the twelve mortals who had just listened to his declaration concerning the kingdom to kneel in a circle about him. Then the Master placed his hands upon the head of each apostle, beginning with Judas Iscariot and ending with Andrew. When he had blessed them, he extended his hands and prayed:
2015 140:2.1 Jesus instruerede nu de tolv dødelige, som netop havde lyttet til hans proklamation af riget til at knæle i en cirkel omkring ham. Derefter lagde Mesteren sine hænder på hver apostel hoved begyndende med Judas Iskariot og sluttede med Andrew. Da han havde velsignet dem, strakte han sine hænder ud og bad:
1955 140:2.2 “My Father, I now bring to you these men, my messengers. From among our children on earth I have chosen these twelve to go forth to represent me as I came forth to represent you. Love them and be with them as you have loved and been with me. And now, my Father, give these men wisdom as I place all the affairs of the coming kingdom in their hands. And I would, if it is your will, tarry on earth a time to help them in their labors for the kingdom. And again, my Father, I thank you for these men, and I commit them to your keeping while I go on to finish the work you have given me to do.”
2015 140:2.2 "Min Fader, jeg bringer dig nu disse mænd, mine budbringere til dig. Blandt vores børn på jorden har jeg valgt disse tolv til at gå ud for at repræsentere mig, således som jeg kom ud for at repræsentere dig. Elsk dem og vær med dem, som du har elsket mig og været med mig. Og nu, min Fader, giv disse mænd visdom, når jeg sætter alle det kommende riges forhold i deres hænder. Og jeg ville, hvis det er din vilje, blive et stykke tid på denne jord for at hjælpe dem i deres bestræbelser for riget. Og igen, min Fader, jeg takker dig for disse mænd, og jeg vil overlade dem i din varetægt, når jeg går for at færdiggøre det arbejde, som du har givet mig at udføre."
1955 140:2.3 When Jesus had finished praying, the apostles remained each man bowed in his place. And it was many minutes before even Peter dared lift up his eyes to look upon the Master. One by one they embraced Jesus, but no man said aught. A great silence pervaded the place while a host of celestial beings looked down upon this solemn and sacred scene—the Creator of a universe placing the affairs of the divine brotherhood of man under the direction of human minds.
2015 140:2.3 Da Jesus var færdig med at bede forblev hver af apostlene knælende på sin plads. Det tog flere minutter før selv Peter turde løfte sine øjne til at se Mesteren. Den ene efter den anden, omfavnede de Jesus, men ingen sagde noget. En stor stilhed opfyldte stedet, mens en stor skare af himmelske væsener beskuede denne højtidelige og hellige scene - Skaberen af universet overlader menneskets guddommelige broderskabs anliggende, under ledelse af de menneskelige sind.
3. THE ORDINATION SERMON
3. ORDINATIONSPRÆDIKEN
1955 140:3.1 Then Jesus spoke, saying: “Now that you are ambassadors of my Father’s kingdom, you have thereby become a class of men separate and distinct from all other men on earth. You are not now as men among men but as the enlightened citizens of another and heavenly country among the ignorant creatures of this dark world. It is not enough that you live as you were before this hour, but henceforth must you live as those who have tasted the glories of a better life and have been sent back to earth as ambassadors of the Sovereign of that new and better world. Of the teacher more is expected than of the pupil; of the master more is exacted than of the servant. Of the citizens of the heavenly kingdom more is required than of the citizens of the earthly rule. Some of the things which I am about to say to you may seem hard, but you have elected to represent me in the world even as I now represent the Father; and as my agents on earth you will be obligated to abide by those teachings and practices which are reflective of my ideals of mortal living on the worlds of space, and which I exemplify in my earth life of revealing the Father who is in heaven.
2015 140:3.1 Så talte Jesus og sagde: "Nu hvor I er ambassadører for min Faders rige, er du hermed blevet en særskilt og fra alle andre jordiske mennesker afvigende menneskelig klasse. Du er ikke længere ligesom alle andre mennesker, men oplyste borgere i et andet, himmelsk land blandt de uvidende skabninger i denne mørke verden. Det er ikke nok, at du lever som du var før dette øjeblik, men fra nu af skal du leve som dem, der har smagt herligheder fra et bedre liv og som er blevet sendt tilbage til jorden som ambassadører for herskeren af denne nye og bedre verden. Af læreren forventes mere end af eleven; af husejeren forventes mere end af tjeneren. Af borgerne i det himmelske rige kræver mere end af borgere i den jordiske styrelse. En af de ting, som jeg er ved at fortælle jer kan synes hårdt, men du har valgt at repræsentere mig i verden, ligesom jeg nu repræsenterer Faderen, og som mine repræsentanter på jorden er du forpligtet til at følge læren og den praksis, som afspejler mine idealer for det jordiske liv i rummets verdener, og som jeg eksemplificere i mit jordiske liv, der afslører den himmelske Fader.[8]
1955 140:3.2 “I send you forth to proclaim liberty to the spiritual captives, joy to those in the bondage of fear, and to heal the sick in accordance with the will of my Father in heaven. When you find my children in distress, speak encouragingly to them, saying:
1955 140:3.3 “Happy are the poor in spirit, the humble, for theirs are the treasures of the kingdom of heaven.
1955 140:3.4 “Happy are they who hunger and thirst for righteousness, for they shall be filled.
1955 140:3.5 “Happy are the meek, for they shall inherit the earth.
1955 140:3.6 “Happy are the pure in heart, for they shall see God.
1955 140:3.7 “And even so speak to my children these further words of spiritual comfort and promise:
2015 140:3.7 "Og tal yderligere disse ord af åndelig trøst og åndelig løfte til mine børn:
1955 140:3.8 “Happy are they who mourn, for they shall be comforted. Happy are they who weep, for they shall receive the spirit of rejoicing.
1955 140:3.10 “Happy are the peacemakers, for they shall be called the sons of God.
1955 140:3.11 “Happy are they who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Happy are you when men shall revile you and persecute you and shall say all manner of evil against you falsely. Rejoice and be exceedingly glad, for great is your reward in heaven.
1955 140:3.13 “You are the light of the world. A city set upon a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it gives light to all who are in the house. Let your light so shine before men that they may see your good works and be led to glorify your Father who is in heaven.
2015 140:3.13 "I er verdens lys. En by på en bakke kan ikke skjules. Mennesker tænder heller ikke et lys og sætter det under en skæppe, men på en lysestage, så det giver lys til alle, der er i huset. Lad dit lys skinne på samme måde for menneskerne, at de må se jeres gode gerninger og blive ført til at prise jeres Fader, som er i Himlen[19].
1955 140:3.14 “I am sending you out into the world to represent me and to act as ambassadors of my Father’s kingdom, and as you go forth to proclaim the glad tidings, put your trust in the Father whose messengers you are. Do not forcibly resist injustice; put not your trust in the arm of the flesh. If your neighbor smites you on the right cheek, turn to him the other also. Be willing to suffer injustice rather than to go to law among yourselves. In kindness and with mercy minister to all who are in distress and in need.
2015 140:3.14 "Jeg sender jer ud i verden for at repræsentere mig og til at fungere som ambassadører for min Faders rige, og når I går ud for at forkynde den gode nyhed, sæt jeres tillid i Faderen, hvis budbringere I er. Modstå ikke uretfærdighed med vold, læg ikke tilliden i kroppens styrke. Hvis din nabo slår dig på den højre kind, vend den anden til ham. Vær villig til at lide uretfærdighed i stedet for at føre dom indbyrdes. I venlighed og medfølelse tjen alle, der er fattige og nødlidende.[20]
1955 140:3.16 “Your Father in heaven makes the sun to shine on the evil as well as upon the good; likewise he sends rain on the just and the unjust. You are the sons of God; even more, you are now the ambassadors of my Father’s kingdom. Be merciful, even as God is merciful, and in the eternal future of the kingdom you shall be perfect, even as your heavenly Father is perfect.
2015 140:3.16 "Din Fader i himlen, lader solen skinne på de onde såvel som de gode; ligeledes, han lader det regne på både retfærdige og uretfærdige. I er Guds børn, og mere end det, du er nu ambassadører for min Faders rige. Vær barmhjertige, som Gud er barmhjertig, og i rigets evige fremtid, vil du være perfekt, som din himmelske Fader er fuldkommen[22].
1955 140:3.17 “You are commissioned to save men, not to judge them. At the end of your earth life you will all expect mercy; therefore do I require of you during your mortal life that you show mercy to all of your brethren in the flesh. Make not the mistake of trying to pluck a mote out of your brother’s eye when there is a beam in your own eye. Having first cast the beam out of your own eye, you can the better see to cast the mote out of your brother’s eye.
2015 140:3.17 "I er forordnet til at redde mennesker, ikke til at dømme dem. Ved slutningen af jeres jordiske liv, vil i alle forvente barmhjertighed, og derfor forlanger jeg, at i under jeres liv som en dødelig viser barmhjertighed til alle dine jordiske brødre. Begå ikke den fejl at forsøge at tage splinten ud af din broders øje, når der er en bjælke i dit eget øje. Når du først har kastet bjælken ud af dit eget øje, kan du bedre se at tage splinten ud af din broders øje[23].
1955 140:3.18 “Discern the truth clearly; live the righteous life fearlessly; and so shall you be my apostles and my Father’s ambassadors. You have heard it said: ‘If the blind lead the blind, they both shall fall into the pit.’ If you would guide others into the kingdom, you must yourselves walk in the clear light of living truth. In all the business of the kingdom I exhort you to show just judgment and keen wisdom. Present not that which is holy to dogs, neither cast your pearls before swine, lest they trample your gems under foot and turn to rend you.
2015 140:3.18 "Udskil klart sandheden, lev det retfærdige liv frygtløst, og så skal I være mine apostle og min Faders ambassadører. I har hørt det sagt: ” Hvis en blind leder en blind, falder begge i et hul." Hvis du ønsker at lede andre ind i riget, skal I selv vandre i den levende sandheds klare lys. I alt, hvad I gør vedrørende riget, opfordre jeg jer til at udvise retfærdig og klog visdom. Giv ikke det der er helligt til hundene, og smid ikke dine perler for svin, så de tramper på jeres skatte og vender sig om og river jer i stykker[24].
1955 140:3.19 “I warn you against false prophets who will come to you in sheep’s clothing, while on the inside they are as ravening wolves. By their fruits you shall know them. Do men gather grapes from thorns or figs from thistles? Even so, every good tree brings forth good fruit, but the corrupt tree bears evil fruit. A good tree cannot yield evil fruit, neither can a corrupt tree produce good fruit. Every tree that does not bring forth good fruit is presently hewn down and cast into the fire. In gaining an entrance into the kingdom of heaven, it is the motive that counts. My Father looks into the hearts of men and judges by their inner longings and their sincere intentions.
2015 140:3.19 "Jeg advarer dig mod falske profeter, som kommer til jer forklædt som får, mens de indadtil er som glubske ulve. Ved deres frugter skal I kende dem. Samler man måske druer af tjørn eller figner fra tidsler? Så hver godt træ bærer gode frugter, men et dårligt træ bærer dårlig frugt. Et godt træ kan ikke bære dårlig frugt, heller ikke kan et dårligt træ bærer god frugt. Hvert træ, som ikke bærer god frugt, hugges om og kastes i ilden. Hvad angår adgang til himmelriget er det motivet, der tæller. Min Fader ser ind i menneskernes hjerter og bedømmer dem efter deres indre længsel og oprigtige hensigter[25].
1955 140:3.20 “In the great day of the kingdom judgment, many will say to me, ‘Did we not prophesy in your name and by your name do many wonderful works?’ But I will be compelled to say to them, ‘I never knew you; depart from me you who are false teachers.’ But every one who hears this charge and sincerely executes his commission to represent me before men even as I have represented my Father to you, shall find an abundant entrance into my service and into the kingdom of the heavenly Father.”
2015 140:3.20 "På den store dommens dag i riget vil mange sige til mig: "Profeterede vi ikke i dit navn, og gjorde vi ikke mange mægtige gerninger i dit navn? "Men jeg må sige til dem: "Jeg har aldrig kendt jer; gå væk fra mig, jer som er falske lærere. "Men enhver, som hører denne indkaldelse og ærligt udfører sit mandat og repræsenterer mig for menneskene, så som jeg har repræsenteret min Fader til jer, vil finde indgangen vidt åben til tjeneste hos mig og inde i vor himmelske Faders rige[26]."
4. YOU ARE THE SALT OF THE EARTH
4. I ER JORDENS SALT
1955 140:4.1 The so-called “Sermon on the Mount” is not the gospel of Jesus. It does contain much helpful instruction, but it was Jesus’ ordination charge to the twelve apostles. It was the Master’s personal commission to those who were to go on preaching the gospel and aspiring to represent him in the world of men even as he was so eloquently and perfectly representative of his Father.
2015 140:4.1 Den såkaldte "Bjergprædiken" er ikke evangeliet om Jesus. Den indeholder sikkert meget nyttige instruktion, men det var Jesu ordinations instrukser til de tolv apostle. Det var Mesterens personlig aftale for dem, der skulle gå ud for at forkynde evangeliet og stræbe efter at repræsentere ham i menneskernes verden, ligesom han så udtryksfuldt og perfekt repræsenterede sin Fader.
1955 140:4.2 “You are the salt of the earth, salt with a saving savor. But if this salt has lost its savor, wherewith shall it be salted? It is henceforth good for nothing but to be cast out and trodden under foot of men.”
2015 140:4.2 "I er jordens salt, salt med en frelsende smag. Men hvis saltet mister sin smag, hvordan skal det da blive salt igen? Det er ikke godt for noget undtagen at blive smidt ud og trampet ned af mennesker."
1955 140:4.3 In Jesus’ time salt was precious. It was even used for money. The modern word “salary” is derived from salt. Salt not only flavors food, but it is also a preservative. It makes other things more tasty, and thus it serves by being spent.
2015 140:4.3 I Jesu tid, var salt dyrt. Det blev endda brugt som penge. Det nuværende engelske ord for løn, ”salary” er afledt af ordet salt. Saltet er ikke kun et krydderi men også et konserveringsmiddel. Det gør andre stoffer mere velsmagende og tjener således ved at blive brugt.
1955 140:4.4 “You are the light of the world. A city set on a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it gives light to all who are in the house. Let your light so shine before men that they may see your good works and be led to glorify your Father who is in heaven.”
2015 140:4.4 "I er verdens lys. En by på en bakke kan ikke skjules. Mennesker tænder heller ikke et lys og sætter det under en skæppe, men på en lysestage, så det giver lys til alle, der er i huset. Lad dit lys skinne på samme måde for menneskerne, at de må se jeres gode gerninger og blive ført til at prise jeres Fader, som er i Himlen.[28]
1955 140:4.5 While light dispels darkness, it can also be so “blinding” as to confuse and frustrate. We are admonished to let our light so shine that our fellows will be guided into new and godly paths of enhanced living. Our light should so shine as not to attract attention to self. Even one’s vocation can be utilized as an effective “reflector” for the dissemination of this light of life.
2015 140:4.5 Mens lys fordriver mørke, kan det også være så "blændende", at det forvirrer og frustrerer. Vi er opfordret til at lade vores lys skinne, således, at vore medmennesker ledes ind i nye og gudelige veje i et bedre liv. Vores lys bør skinne på en sådan måde, ikke at tiltrække opmærksomhed til sig selv. Selv en profession kan bruges som en effektiv "genspejling" for at sprede livets lys.
1955 140:4.6 Strong characters are not derived from not doing wrong but rather from actually doing right. Unselfishness is the badge of human greatness. The highest levels of self-realization are attained by worship and service. The happy and effective person is motivated, not by fear of wrongdoing, but by love of right doing.
2015 140:4.6 Stærke karaktertræk hidrører ikke fra ikke at gøre det forkerte, men snarere fra faktisk at gøre det rigtige. Uselviskhed er den menneskelige storheds kendetegn. De højeste niveauer af selvrealisering nås gennem tilbedelse og tjeneste. Den glade og effektiv person er motiveret ikke af frygt for at begå fejl, men af kærlighed til at gøre det rette.
1955 140:4.7 “By their fruits you shall know them.” Personality is basically changeless; that which changes—grows—is the moral character. The major error of modern religions is negativism. The tree which bears no fruit is “hewn down and cast into the fire.” Moral worth cannot be derived from mere repression—obeying the injunction “Thou shalt not.” Fear and shame are unworthy motivations for religious living. Religion is valid only when it reveals the fatherhood of God and enhances the brotherhood of men.
2015 140:4.7 "Ved deres frugter skal I kende dem." Personligheden er dybest set uforanderlig; det som forandres - vokser - er den moralske karakter[29]. De moderne religioners største fejl er negativitet. Det træ som ikke bærer frugt "hugges ned og kastes i ilden." Moralske værdier kan ikke opnås kun fra undertrykkelse - fra at adlyde påbuddet "Du må ikke"[30]. Frygt og skam er uværdige motivationer for det religiøse liv. Religion er kun berettiget, når den afslører Guds faderskab og øger menneskernes broderskab.
1955 140:4.8 An effective philosophy of living is formed by a combination of cosmic insight and the total of one’s emotional reactions to the social and economic environment. Remember: While inherited urges cannot be fundamentally modified, emotional responses to such urges can be changed; therefore the moral nature can be modified, character can be improved. In the strong character emotional responses are integrated and co-ordinated, and thus is produced a unified personality. Deficient unification weakens the moral nature and engenders unhappiness.
2015 140:4.8 En effektiv livsfilosofi er formet af en kombination af kosmisk indsigt og ens sammenlagte følelsesmæssige reaktioner på det sociale og økonomiske miljø. Husk på, at mens de medfødte instinkter ikke fundamentalt kan ændres, kan de følelsesmæssige reaktioner på sådanne drifter ændres. Derfor kan den moralske natur ændres, karakteren kan forbedres. I den stærke karakter er de følelsesmæssige reaktioner integreret og koordineret, således at der skabes en forenet personlighed. Manglende forening svækker den moralske natur og skaber ulykkelighed.
1955 140:4.9 Without a worthy goal, life becomes aimless and unprofitable, and much unhappiness results. Jesus’ discourse at the ordination of the twelve constitutes a master philosophy of life. Jesus exhorted his followers to exercise experiential faith. He admonished them not to depend on mere intellectual assent, credulity, and established authority.
2015 140:4.9 Uden et værdigt mål, bliver livet formålsløst og ubrugeligt, med megen ulykke som resultat. Jesu tale ved ordinationen af de tolv udgør en mesterlig livsfilosofi. Jesus opfordrede sine tilhængere til at udøve erfaringsbaseret tro. Han advarede dem om ikke udelukkende at stole på intellektuelt samtykke, godtroenhed, og etableret myndighed.
1955 140:4.10 Education should be a technique of learning (discovering) the better methods of gratifying our natural and inherited urges, and happiness is the resulting total of these enhanced techniques of emotional satisfactions. Happiness is little dependent on environment, though pleasing surroundings may greatly contribute thereto.
2015 140:4.10 Uddannelse bør være en teknik til at lære (opdage) de bedre metoder til tilfredsstillelse af vores naturlige og medfødte drifter, og lykke er, det samlede resultat af disse forbedrede teknikker til følelsesmæssig tilfredshed. Lykke er meget lidt afhængig af miljø, selvom behagelige forhold i høj grad bidrage til det.
5. FATHERLY AND BROTHERLY LOVE
5. FADERLIG OG BRODERLIG KÆRLIGHED
1955 140:5.1 From the Sermon on the Mount to the discourse of the Last Supper, Jesus taught his followers to manifest fatherly love rather than brotherly love. Brotherly love would love your neighbor as you love yourself, and that would be adequate fulfillment of the “golden rule.” But fatherly affection would require that you should love your fellow mortals as Jesus loves you.
2015 140:5.1 Alt fra Bjergprædiken til sin tale ved den sidste nadver, lærte Jesus sine disciple at vise faderlig kærlighed snarere end broderlig kærlighed[32]. Broderlig kærlighed angiver, at du elsker din næste som du elsker dig selv, og mere end dette er ikke nødvendigt for at følge den "gyldne regel". Men faderlig kærlighed kræver, at du elsker dine dødelige medmennesker som Jesus elsker dig.
1955 140:5.2 Jesus loves mankind with a dual affection. He lived on earth as a twofold personality—human and divine. As the Son of God he loves man with a fatherly love—he is man’s Creator, his universe Father. As the Son of Man, Jesus loves mortals as a brother—he was truly a man among men.
2015 140:5.2 Jesus elsker menneskeheden med en dobbelt hengivenhed. Han levede på jorden som en dobbelt personlighed - menneskelig og guddommelig. Som Guds Søn elsker han mennesker med en faderlig kærlighed - det er ham, der har skabt mennesket, han er menneskernes Universfader. Som Menneskesønnen, elsker Jesus de dødelige som en broder - han var bestemt et menneske blandt mennesker.
1955 140:5.3 Jesus did not expect his followers to achieve an impossible manifestation of brotherly love, but he did expect them to so strive to be like God—to be perfect even as the Father in heaven is perfect—that they could begin to look upon man as God looks upon his creatures and therefore could begin to love men as God loves them—to show forth the beginnings of a fatherly affection. In the course of these exhortations to the twelve apostles, Jesus sought to reveal this new concept of fatherly love as it is related to certain emotional attitudes concerned in making numerous environmental social adjustments.
2015 140:5.3 Jesus forventede ikke at hans tilhængere skulle opnå en urimelig manifestation af broderlig kærlighed, men han forventede faktisk, at de ville stræbe efter at blive som Gud - at være perfekt som Faderen i himlen er perfekt - for at de kunne begynde at se på mennesket som Gud ser på sine skabninger, og derfor kunne begynde at elske menneskerne som Gud elsker dem - til at fremvise begyndelsen på faderlig kærlighed. I løbet af disse opfordringer til sine tolv apostle, søgte Jesus at åbenbare dette nye koncept om faderlig kærlighed som det forholder sig til visse følelsesmæssige holdninger, i tilslutning til talrige justeringer i ens sociale omgivelser.
1955 140:5.4 The Master introduced this momentous discourse by calling attention to four faith attitudes as the prelude to the subsequent portrayal of his four transcendent and supreme reactions of fatherly love in contrast to the limitations of mere brotherly love.
2015 140:5.4 Mesteren startede denne betydningsfulde tale med at henlede opmærksomheden på fire tros holdninger som en optakt til den efterfølgende beskrivelse af hans fire transcendente og øverste reaktioner af faderlig kærlighed i modsætning til begrænsningerne af blot broderlig kærlighed.
1955 140:5.5 He first talked about those who were poor in spirit, hungered after righteousness, endured meekness, and who were pure in heart. Such spirit-discerning mortals could be expected to attain such levels of divine selflessness as to be able to attempt the amazing exercise of fatherly affection; that even as mourners they would be empowered to show mercy, promote peace, and endure persecutions, and throughout all of these trying situations to love even unlovely mankind with a fatherly love. A father’s affection can attain levels of devotion that immeasurably transcend a brother’s affection.
2015 140:5.5 Han talte først om dem, der var fattige i ånden, hungrende efter retfærdighed, som var vedholdende i deres ydmyghed og som var rene af hjertet. Man kunne forventes at disse ånd skelnede dødelige kunne opnå sådanne niveauer af guddommelig uselviskhed, at de kunne forsøge en fantastisk udøvelse af faderlig kærlighed; at selv som sørgende kunne vise barmhjertighed, fremme fred og udholde forfølgelser og under alle disse prøvende situationer med faderlig kærlighed til også at elske selv den uelskelige menneskehed. En faders kærlighed kan opnå niveauer, der overskrider umådelig hengivenhed hos en broder.
1955 140:5.6 The faith and the love of these beatitudes strengthen moral character and create happiness. Fear and anger weaken character and destroy happiness. This momentous sermon started out upon the note of happiness.
2015 140:5.6 Troen og kærligheden i disse saligheder styrker den moralske karakter og skaber glæde. Frygt og vrede svækker karakteren og ødelægger lykken. Denne betydningsfulde prædiken begyndte på lykkens tone.
1955 140:5.7 1. “Happy are the poor in spirit—the humble.” To a child, happiness is the satisfaction of immediate pleasure craving. The adult is willing to sow seeds of self-denial in order to reap subsequent harvests of augmented happiness. In Jesus’ times and since, happiness has all too often been associated with the idea of the possession of wealth. In the story of the Pharisee and the publican praying in the temple, the one felt rich in spirit—egotistical; the other felt “poor in spirit”—humble. One was self-sufficient; the other was teachable and truth-seeking. The poor in spirit seek for goals of spiritual wealth—for God. And such seekers after truth do not have to wait for rewards in a distant future; they are rewarded now. They find the kingdom of heaven within their own hearts, and they experience such happiness now.
2015 140:5.7 1. "Lykkelige er de fattige i ånden - de ydmyge[33]." For et barn betyder lykken at få tilfredsstillet det umiddelbare behov for nydelse. Den voksne er villig til at så selvfornægtelsens frø for senere at kunne høste en større lykke. I Jesu tid og senere er lykke alt for ofte blevet forbundet med tanken om at eje rigdom. I historien om farisæeren og tolderen, der bad i templet, den ene følte sig rig i ånden - selvoptaget; den anden følte sig "fattige i ånden" - ydmyg[34]. Den ene var selvforsynende, den anden lærevillig og sandhedssøgende. De, der er fattige i ånden søger den åndelige rigdommens mål - Gud. Sådanne sandhedssøgere behøver ikke at vente på at modtage deres belønning i en fjern fremtid; de bliver belønnet nu. De finder himmelriget i deres eget hjerte og opleve denne lykke nu.
1955 140:5.8 2. “Happy are they who hunger and thirst for righteousness, for they shall be filled.” Only those who feel poor in spirit will ever hunger for righteousness. Only the humble seek for divine strength and crave spiritual power. But it is most dangerous to knowingly engage in spiritual fasting in order to improve one’s appetite for spiritual endowments. Physical fasting becomes dangerous after four or five days; one is apt to lose all desire for food. Prolonged fasting, either physical or spiritual, tends to destroy hunger.
2015 140:5.8 2. "Lykkelige er de, som hungrer og tørster efter retfærdighed, for de skal mættes[35]." Kun dem, der føler sig fattige i ånden hungrer nogensinde efter retfærdighed. Kun den ydmyge søger guddommelig kraft og længsel efter åndelig styrke. Men det er yderst farligt bevidst at engagere sig i åndelig faste for at øge sin appetit for åndelige begavelse. Fysisk faste bliver farlig efter fire eller fem dage; man kan let miste al appetit. Langvarig faste, enten fysisk eller åndelig, har en tendens til helt at ødelægge sult.
1955 140:5.9 Experiential righteousness is a pleasure, not a duty. Jesus’ righteousness is a dynamic love—fatherly-brotherly affection. It is not the negative or thou-shalt-not type of righteousness. How could one ever hunger for something negative—something “not to do”?
2015 140:5.9 Erfaringsbaseret retfærdighed er en fornøjelse, ikke en pligt. Jesu retfærdighed er en dynamisk kærlighed - faderlig-broderlig hengivenhed. Det er ikke det negative, eller du-skal-ikke-typen af retfærdighed. Hvordan kunne man nogensinde hungre efter noget negativt - for noget "man ikke skal"?
1955 140:5.10 It is not so easy to teach a child mind these first two of the beatitudes, but the mature mind should grasp their significance.
2015 140:5.10 Det er ikke let at lære et barnesind disse to første saligheder, men det modne sind bør kunne fatte deres betydning.
1955 140:5.11 3. “Happy are the meek, for they shall inherit the earth.” Genuine meekness has no relation to fear. It is rather an attitude of man co-operating with God—“Your will be done.” It embraces patience and forbearance and is motivated by an unshakable faith in a lawful and friendly universe. It masters all temptations to rebel against the divine leading. Jesus was the ideal meek man of Urantia, and he inherited a vast universe.
2015 140:5.11 3. "Lykkelige er de sagtmodige, for de skal arve jorden[36]. Ægte ydmyghed har ingen relation til frygt. Det er snarere et spørgsmål om holdning, ifølge hvilken mennesket samarbejder med Gud - "Din vilje ske"[37]. Det indebærer tålmodighed og overbærenhed, og er motiveret af en urokkelig tro på et retsgyldigt og venligt univers. Den modstår alle fristelser til at gøre oprør mod den guddommelige ledelse. Jesus var det ideelle sagtmodige menneske på Urantia, og han arvede et stort univers.
1955 140:5.12 4. “Happy are the pure in heart, for they shall see God.” Spiritual purity is not a negative quality, except that it does lack suspicion and revenge. In discussing purity, Jesus did not intend to deal exclusively with human sex attitudes. He referred more to that faith which man should have in his fellow man; that faith which a parent has in his child, and which enables him to love his fellows even as a father would love them. A father’s love need not pamper, and it does not condone evil, but it is always anticynical. Fatherly love has singleness of purpose, and it always looks for the best in man; that is the attitude of a true parent.
2015 140:5.12 4. "Lykkelige er de rene af hjertet, for de skal se Gud[38]." Åndelig renhed er ikke en negativ kvalitet, bortset fra at der ikke er mistanke og hævngerrighed i den. Da Jesus talte om renhed mente han ikke kun menneskelige seksuelle holdninger. Han henviste mere til den tillid, som mennesket skal have til sin nabo, den tillid, som en forælder har til deres barn, og som gør det muligt for dem at elske deres medmennesker som en far ville elske dem. En fars kærlighed behøver ikke at forkæle, og den godkender ikke det onde, men den er altid antikynisk. Faderlig kærlighed har en udelt og samlet formål, og altid på udkig efter det bedste i mennesket; dette er en sand forældres holdning.
1955 140:5.13 To see God—by faith—means to acquire true spiritual insight. And spiritual insight enhances Adjuster guidance, and these in the end augment God-consciousness. And when you know the Father, you are confirmed in the assurance of divine sonship, and you can increasingly love each of your brothers in the flesh, not only as a brother—with brotherly love—but also as a father—with fatherly affection.
2015 140:5.13 At se Gud - ved tro - betyder at erhverve ægte åndelig indsigt. Åndelig indsigt øger Rettens vejledning, og dette øger den endelige bevidsthed om Gud. Når du kender Faderen, er du bekræftet i forsikringen af dit guddommelige sønskab, og du kan i stigende grad elske hver af dine jordiske brødre, ikke kun som en bror - med broderlig kærlighed - men også som en far - med faderlig hengivenhed[39].
1955 140:5.14 It is easy to teach this admonition even to a child. Children are naturally trustful, and parents should see to it that they do not lose that simple faith. In dealing with children, avoid all deception and refrain from suggesting suspicion. Wisely help them to choose their heroes and select their lifework.
2015 140:5.14 Det er let at lære denne formaning til et barn. Børn er af naturen tillidsfulde, og forældre bør sikre, at børn ikke mister denne enkle tro. Når det kommer til børn, undgå al bedrag og giv ikke anledning til mistillid og mistro. Hjælp dem klogt til at vælge deres helte og finde deres livsværk.
1955 140:5.15 And then Jesus went on to instruct his followers in the realization of the chief purpose of all human struggling—perfection—even divine attainment. Always he admonished them: “Be you perfect, even as your Father in heaven is perfect.” He did not exhort the twelve to love their neighbors as they loved themselves. That would have been a worthy achievement; it would have indicated the achievement of brotherly love. He rather admonished his apostles to love men as he had loved them—to love with a fatherly as well as a brotherly affection. And he illustrated this by pointing out four supreme reactions of fatherly love:
2015 140:5.15 Derefter fortsatte Jesus med at instruere sine tilhængere om realiseringen af hovedformålet med al menneskelig stræben - perfektion - selv guddommelig opnåelse. Altid formanede han dem: "Vær fuldkommen, som jeres himmelske Fader er fuldkommen[40]." Han opfordrede ikke de tolv til at elske deres næste som de elskede sig selv. Det ville have været en værdig opnåelse; der havde indikeret en præstation af broderlig kærlighed. Han formanede sine apostle til at elske mennesker, som han havde elsket dem - til at elske med en faderlig samt broderlig hengivenhed. Han illustrerede dette ved at henvise til de fire øverste udtryk for faderlige kærlighed:
1955 140:5.16 1. “Happy are they who mourn, for they shall be comforted.” So-called common sense or the best of logic would never suggest that happiness could be derived from mourning. But Jesus did not refer to outward or ostentatious mourning. He alluded to an emotional attitude of tenderheartedness. It is a great error to teach boys and young men that it is unmanly to show tenderness or otherwise to give evidence of emotional feeling or physical suffering. Sympathy is a worthy attribute of the male as well as the female. It is not necessary to be calloused in order to be manly. This is the wrong way to create courageous men. The world’s great men have not been afraid to mourn. Moses, the mourner, was a greater man than either Samson or Goliath. Moses was a superb leader, but he was also a man of meekness. Being sensitive and responsive to human need creates genuine and lasting happiness, while such kindly attitudes safeguard the soul from the destructive influences of anger, hate, and suspicion.
2015 140:5.16 1. "Lykkelige er de, som sørger, for de skal trøstes[41]." Såkaldt sund fornuft eller den bedste logik ville aldrig foreslå, at lykke kan være afledt af sorg. Men Jesus henviste ikke til en udvendig eller spektakulær sørgende. Han henviste til ømhed som en følelsesmæssig holdning. Det er en stor fejl at undervise drenge og unge mænd, at det er umandigt at vise ømhed eller på anden måde at lade følelser eller fysisk lidelse komme til udtryk[42]. Medfølelse er en værdig træk ved både mænd og kvinder. Det er ikke nødvendigt at være ufølsom for at være mandlig. Det er den forkerte måde at skabe modige mænd. Store mænd i verden har ikke været bange for at sørge. Moses, sørgeren, var en større mand end Samson eller Goliat[43]. Moses var en fremragende leder, men han var også en beskeden mand. At være følsom og forstående for menneskelige behov bringer ægte og varig lykke, mens sådanne venlige holdninger beskytter sjælen fra de destruktive påvirkninger i form af vrede, had og mistænksomhed.
1955 140:5.17 2. “Happy are the merciful, for they shall obtain mercy.” Mercy here denotes the height and depth and breadth of the truest friendship—loving-kindness. Mercy sometimes may be passive, but here it is active and dynamic—supreme fatherliness. A loving parent experiences little difficulty in forgiving his child, even many times. And in an unspoiled child the urge to relieve suffering is natural. Children are normally kind and sympathetic when old enough to appreciate actual conditions.
2015 140:5.17 2. "Lykkelige er de barmhjertige, for de skal møde barmhjertighed[44]." Barmhjertighed betyder i denne sammenhæng det mest ægte venskab i hele dets højde, bredde og dybde - kærlig venlighed. Barmhjertigheden kan undertiden være passiv, men her er den aktivt og dynamisk - øverste faderlighed. For en kærlig forælder, er det ikke svært at tilgive sit barn, endda mange gange. Og i et barn, som ikke er ødelagt, er der et stærkt ønske om at lindre lidelse naturligt. Børn er normalt venlige og medfølende, når de er gamle nok til at sætte pris på de faktiske forhold.
1955 140:5.18 3. “Happy are the peacemakers, for they shall be called the sons of God.” Jesus’ hearers were longing for military deliverance, not for peacemakers. But Jesus’ peace is not of the pacific and negative kind. In the face of trials and persecutions he said, “My peace I leave with you.” “Let not your heart be troubled, neither let it be afraid.” This is the peace that prevents ruinous conflicts. Personal peace integrates personality. Social peace prevents fear, greed, and anger. Political peace prevents race antagonisms, national suspicions, and war. Peacemaking is the cure of distrust and suspicion.
2015 140:5.18 3. "Lykkelige er fredsstifterne, for de skal kaldes Guds sønner[45]." De, der lyttede til Jesus længtes efter befrielse med militære midler, ikke efter fredsstiftere. Men Jesu fred er ikke af den pacifistiske og negative slags[46]. Stillet over for prøvelser og forfølgelser sagde han: ”Min fred giver jeg jer." "Lad ikke jeres hjerte være bekymret og mist ikke modet[47]." Dette er den fred, der forhindrer ødelæggende konflikter. Personlig fred integrerer personligheden. Social fred forhindrer frygt, grådighed og vrede. Politisk fred forhindrer racemæssige modsætninger, nationale mistanker og krig. Fredsskabelse er kuren mod mistillid og mistro.
1955 140:5.20 4. “Happy are they who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Happy are you when men shall revile you and persecute you and shall say all manner of evil against you falsely. Rejoice and be exceedingly glad, for great is your reward in heaven.”
1955 140:5.21 So often persecution does follow peace. But young people and brave adults never shun difficulty or danger. “Greater love has no man than to lay down his life for his friends.” And a fatherly love can freely do all these things—things which brotherly love can hardly encompass. And progress has always been the final harvest of persecution.
2015 140:5.21 Så ofte følges freden af forfølgelse. Men unge mennesker og modige voksne afskyr aldrig vanskeligheder eller fare. "Ingen har større kærlighed end den, der giver sit liv for sine venner[50]." Den faderlige kærlighed er fri til at gøre alt dette - sådan som den broderlige kærlighed næppe kan omfatte. Fremskridtene har altid været den sidste høst af forfølgelse.
1955 140:5.22 Children always respond to the challenge of courage. Youth is ever willing to “take a dare.” And every child should early learn to sacrifice.
2015 140:5.22 Børn reagerer altid på en udfordring, som kræver dristighed. Ungdommen er altid villig til at "acceptere en udfordring." Ethvert barn bør tidligt lære at yde ofre.
1955 140:5.23 And so it is revealed that the beatitudes of the Sermon on the Mount are based on faith and love and not on law—ethics and duty.
2015 140:5.23 Således er det åbenbaret, at salighederne i Bjergprædiken, er baseret på tro og kærlighed, ikke på lov - etik og pligt.
1955 140:5.24 Fatherly love delights in returning good for evil—doing good in retaliation for injustice.
2015 140:5.24 Faderlig kærlighed tilbagebetaler det onde med det gode, og gør det med glæde - den gør godt som gengældelse for uretfærdighed.
6. THE EVENING OF THE ORDINATION
6. ORDINATIONENSAFTENEN
1955 140:6.1 Sunday evening, on reaching the home of Zebedee from the highlands north of Capernaum, Jesus and the twelve partook of a simple meal. Afterward, while Jesus went for a walk along the beach, the twelve talked among themselves. After a brief conference, while the twins built a small fire to give them warmth and more light, Andrew went out to find Jesus, and when he had overtaken him, he said: “Master, my brethren are unable to comprehend what you have said about the kingdom. We do not feel able to begin this work until you have given us further instruction. I have come to ask you to join us in the garden and help us to understand the meaning of your words.” And Jesus went with Andrew to meet with the apostles.
2015 140:6.1 Da Jesus og de tolv apostle søndag aften var kommet ned fra højsletterne nord for Kapernaum og nåede Zebedæus hjem, indtog de et enkelt måltid. Bagefter, mens Jesus gik en tur langs stranden, diskuterede de tolv indbyrdes. Efter et kort møde, mens tvillingerne byggede et lille bål til at give dem varme og mere lys, gik Andreas ud for at søge efter Jesus, og da han havde indhentet ham, sagde han: "Mester, mine brødre forstår ikke, hvad du har sagt om riget. Vi føler, at vi ikke kan begynde denne proces, indtil du har givet os yderligere instruktioner. Jeg er kommet for at bede dig om at slutte dig til os i haven og hjælpe os med at forstå betydningen af dine ord. "Og Jesus vendte tilbage med Andreas til apostlene.
1955 140:6.2 When he had entered the garden, he gathered the apostles around him and taught them further, saying: “You find it difficult to receive my message because you would build the new teaching directly upon the old, but I declare that you must be reborn. You must start out afresh as little children and be willing to trust my teaching and believe in God. The new gospel of the kingdom cannot be made to conform to that which is. You have wrong ideas of the Son of Man and his mission on earth. But do not make the mistake of thinking that I have come to set aside the law and the prophets; I have not come to destroy but to fulfill, to enlarge and illuminate. I come not to transgress the law but rather to write these new commandments on the tablets of your hearts.
2015 140:6.2 Da han var kommet ind i haven, samlede han apostlene omkring ham og underviste dem yderligere, hvor han sagde: "I finder det svært at modtage mit budskab, fordi I forsøger at bygge den nye undervisning direkte på den gamle, men jeg fortæller dig, at du skal fødes på ny. Du er nødt til at starte på en frisk som små børn og være villige til at stole på min undervisning og tro på Gud. Det nye evangelium om riget kan ikke tilpasses til det som er. I har unøjagtige opfattelser af Menneskesønnen og hans mission på jorden. Men begå ikke den fejl at tro, at jeg er kommet for at tilsidesætte loven og profeterne. Jeg er ikke kommet for at nedrive, men for at opfylde, udvide og belyse[51]. Jeg har ikke tænkt mig at bryde loven, men snarere at skrive disse nye bud på tavlerne i jeres hjerter.
1955 140:6.3 “I demand of you a righteousness that shall exceed the righteousness of those who seek to obtain the Father’s favor by almsgiving, prayer, and fasting. If you would enter the kingdom, you must have a righteousness that consists in love, mercy, and truth—the sincere desire to do the will of my Father in heaven.”
2015 140:6.3 "Jeg forlanger af jer en retfærdighed, der er større end retfærdigheden hos dem, der forsøger at vinde Faderens tjeneste ved almisser, bøn og faste. For at komme ind i riget, skal du have en retfærdighed, der omfatter kærlighed, barmhjertighed og sandhed - et oprigtigt ønske om at gøre min Faders vilje i himlen[52]."
1955 140:6.4 Then said Simon Peter: “Master, if you have a new commandment, we would hear it. Reveal the new way to us.” Jesus answered Peter: “You have heard it said by those who teach the law: ‘You shall not kill; that whosoever kills shall be subject to judgment.’ But I look beyond the act to uncover the motive. I declare to you that every one who is angry with his brother is in danger of condemnation. He who nurses hatred in his heart and plans vengeance in his mind stands in danger of judgment. You must judge your fellows by their deeds; the Father in heaven judges by the intent.
2015 140:6.4 Så sagde Simon Peter: "Mester, hvis du har en ny befaling, så ønsker vi at høre den. Åbenbar den nye vej for os[53]. "Jesus svarede Peter: "I har hørt det sagt af dem, der underviser om loven: Du må ikke slå ihjel; den, der dræber er underlagt dom. "Men jeg ser ud over handlingen for at finde motivet. Jeg siger jer, at enhver, der er vred på sin broder er i fare for fordømmelse. Den, som i sit hjerte plejer had og i sit sind planlægger hævn er i fare for dom. Du er nødt til at bedømme dine medmennesker efter deres gerninger[54]. Faderen i himlen dømmer efter hensigten.
1955 140:6.5 “You have heard the teachers of the law say, ‘You shall not commit adultery.’ But I say to you that every man who looks upon a woman with intent to lust after her has already committed adultery with her in his heart. You can only judge men by their acts, but my Father looks into the hearts of his children and in mercy adjudges them in accordance with their intents and real desires.”
2015 140:6.5 "I har hørt dem, der underviser om loven sige,"Du må ikke begå ægteskabsbrud. "Men jeg siger jer, at den mand, der ser på en kvinde med hensigt af begær efter hende har allerede i sit hjerte begået ægteskabsbrud. Du kan kun dømme folk efter deres gerninger, men min Fader ser ind i hjerterne på sine børn, og dømmer dem i barmhjertighed, i henhold til deres reelle hensigter og ønsker[55]."
1955 140:6.6 Jesus was minded to go on discussing the other commandments when James Zebedee interrupted him, asking: “Master, what shall we teach the people regarding divorcement? Shall we allow a man to divorce his wife as Moses has directed?” And when Jesus heard this question, he said: “I have not come to legislate but to enlighten. I have come not to reform the kingdoms of this world but rather to establish the kingdom of heaven. It is not the will of the Father that I should yield to the temptation to teach you rules of government, trade, or social behavior, which, while they might be good for today, would be far from suitable for the society of another age. I am on earth solely to comfort the minds, liberate the spirits, and save the souls of men. But I will say, concerning this question of divorcement, that, while Moses looked with favor upon such things, it was not so in the days of Adam and in the Garden.”
2015 140:6.6 Jesu hensigt var at fortsætte drøftelserne om de andre bud, da James Zebedæus afbrød ham og spurgte: ”Mester, hvad skal vi lære folket om skilsmisse? Skal vi tillade en mand at skille sig fra sin hustru som Moses har foreskrevet?" Da Jesus hørte dette spørgsmål, sagde han: "Jeg er ikke kommet for at lovgive, men at oplyse[56]. Jeg er ikke kommet for at reformere denne verdens riger, men snarere at etablere Himmelriget. Det er ikke Faderens vilje, at jeg giver efter for fristelsen til at lære jer reglerne for forvaltning, handel og social adfærd, som, selv om de kan være gode i dag, vil være langt fra egnet til samfundet i en anden tidsalder. Jeg er på jorden udelukkende for at trøste menneskenes sind, befri deres ånd og redde deres sjæle. Men på spørgsmålet om skilsmisse, vil jeg sige, at mens Moses så med fordel på en sådan, så var det ikke således i Adams dage og i haven."
1955 140:6.7 After the apostles had talked among themselves for a short time, Jesus went on to say: “Always must you recognize the two viewpoints of all mortal conduct—the human and the divine; the ways of the flesh and the way of the spirit; the estimate of time and the viewpoint of eternity.” And though the twelve could not comprehend all that he taught them, they were truly helped by this instruction.
2015 140:6.7 Efter at apostlene havde talt for en kort tid indbyrdes, fortsatte Jesus med at sige: "Du skal altid overholde de to måder at anskue den dødelige adfærd - den menneskelige og den guddommelige, kødets veje og åndens vej, den tidsmæssige vurdering og evighedens synspunkt[57]." Selvom de tolv ikke kunne forstå alt, hvad han lærte dem, var denne instruktion virkelig en stor hjælp for dem.
1955 140:6.8 And then said Jesus: “But you will stumble over my teaching because you are wont to interpret my message literally; you are slow to discern the spirit of my teaching. Again must you remember that you are my messengers; you are beholden to live your lives as I have in spirit lived mine. You are my personal representatives; but do not err in expecting all men to live as you do in every particular. Also must you remember that I have sheep not of this flock, and that I am beholden to them also, to the end that I must provide for them the pattern of doing the will of God while living the life of the mortal nature.”
2015 140:6.8 Da sagde Jesus: "Men I snubler over min undervisning, fordi I er vant til at fortolke mit budskab bogstaveligt. I er langsomme til at skelne ånden i min undervisning. I skal også huske, at I er mine budbringere. I er forpligtet til at leve jeres liv, som jeg i ånden har levet mit[58]. I er mine personlige repræsentanter, men gør ikke den fejl, at forvente, at alle mennesker ville leve som jer i alle detaljer. I skal også huske, at jeg har får som ikke er af denne flok, og jeg har også forpligtelser over for dem, i den forstand, at jeg er nødt til at give dem en model for, hvordan man gør Guds vilje, mens de lever det jordiske liv."
1955 140:6.9 Then asked Nathaniel: “Master, shall we give no place to justice? The law of Moses says, ‘An eye for an eye, and a tooth for a tooth.’ What shall we say?” And Jesus answered: “You shall return good for evil. My messengers must not strive with men, but be gentle toward all. Measure for measure shall not be your rule. The rulers of men may have such laws, but not so in the kingdom; mercy always shall determine your judgments and love your conduct. And if these are hard sayings, you can even now turn back. If you find the requirements of apostleship too hard, you may return to the less rigorous pathway of discipleship.”
2015 140:6.9 Så spurgte Nataniel: "Mester, skal vi ikke giver nogen plads til retfærdighed? Moseloven siger: "Øje for øje og tand for tand." Hvad skal vi sige?" Jesus svarede: "Du skal gengælde ondt med det gode[59]. Mine budbringere må ikke strides med menneskerne, men skal være venlige mod alle. At måle med samme mål må ikke være jeres regel. Menneskernes herskere kan have sådanne love, men sådan er det ikke i riget; lad barmhjertigheden altid være afgørende for dine vurderinger og kærligheden i din opførsel. Og hvis disse ord synes barske, kan I stadig vende tilbage. Hvis I finder kravene til en apostel for svære, kan I vende tilbage til disciplens mindre krævende vej[60]."
1955 140:6.10 On hearing these startling words, the apostles drew apart by themselves for a while, but they soon returned, and Peter said: “Master, we would go on with you; not one of us would turn back. We are fully prepared to pay the extra price; we will drink the cup. We would be apostles, not merely disciples.”
2015 140:6.10 Da apostlene hørte disse opsigtsvækkende ord, trak de sig tilbage for et øjeblik for sig selv, men de vendte snart tilbage, og Peter sagde: "Mester, vi ønsker at gå videre med dig; ikke en eneste af os ønsker at vende tilbage. Vi er fuldt parate til at betale den ekstra pris, vi ønsker at tømme bægeret. Vi ønsker at være apostle, ikke blot disciple."
1955 140:6.11 When Jesus heard this, he said: “Be willing, then, to take up your responsibilities and follow me. Do your good deeds in secret; when you give alms, let not the left hand know what the right hand does. And when you pray, go apart by yourselves and use not vain repetitions and meaningless phrases. Always remember that the Father knows what you need even before you ask him. And be not given to fasting with a sad countenance to be seen by men. As my chosen apostles, now set apart for the service of the kingdom, lay not up for yourselves treasures on earth, but by your unselfish service lay up for yourselves treasures in heaven, for where your treasures are, there will your hearts be also.
2015 140:6.11 Da Jesus hørte det, sagde han: ”Vær så villig til at tage dit ansvar og følge mig. Gør dine gode gerninger i hemmelighed. Når du giver almisse, lad ikke din venstre hånd vide, hvad din højre gør. Og når du beder, gå fra hinanden for jer selv og brug ikke overflødige gentagelser og meningsløse sætninger. Husk altid, at Faderen ved, hvad du har brug for, før I beder ham. Og når I faster, se da ikke dyster ud for at mennesker kan se, at du er fastende[61]. Som mine udvalgte apostle, som nu er indsat for forkyndelse af riget, samle ikke skatte på jorden, men samle jer med jeres uselviske tjeneste skatte i himlen, for hvor din skat er, dér vil også dit hjerte være.
1955 140:6.13 And then Thomas asked Jesus if they should “continue having everything in common.” Said the Master: “Yes, my brethren, I would that we should live together as one understanding family. You are intrusted with a great work, and I crave your undivided service. You know that it has been well said: ‘No man can serve two masters.’ You cannot sincerely worship God and at the same time wholeheartedly serve mammon. Having now enlisted unreservedly in the work of the kingdom, be not anxious for your lives; much less be concerned with what you shall eat or what you shall drink; nor yet for your bodies, what clothing you shall wear. Already have you learned that willing hands and earnest hearts shall not go hungry. And now, when you prepare to devote all of your energies to the work of the kingdom, be assured that the Father will not be unmindful of your needs. Seek first the kingdom of God, and when you have found entrance thereto, all things needful shall be added to you. Be not, therefore, unduly anxious for the morrow. Sufficient for the day is the trouble thereof.”
2015 140:6.13 Derefter spurgte Thomas Jesus om de skulle "fortsætte med at have alt til fælles." Mesteren sagde: "Ja, mine brødre, jeg ønsker at vi skal leve sammen som en forstående familie. Du er betroet et stort arbejde, og jeg har brug for din udelte tjeneste. Du kender det rammende udtryk: "Ingen kan tjene to herrer. 'Du kan ikke oprigtigt tilbede Gud og samtidig helhjertet tjene mammon. Nu da I ubetinget har forpligtet jer i rigets arbejde, vær så ikke bekymret for jeres liv, og bekymre jer endnu mindre om, hvad I skal spise og drikke, eller hvad tøj til at sætte på kroppen. Allerede har I lært, at villige hænder og oprigtige hjerter ikke skal gå sultne. Og nu når du forbereder dig til at bruge alle dine energier til arbejdet i riget, vær forsikret om, at Faderen ikke glemmer dine behov. Søg først Guds rige, og når du har fundet indgangen dertil, skal I få alt andet, der er behov for. Så I skal ikke være unødigt bekymret for i morgen. Hver dag har nok af sine egne problemer[63]."
1955 140:6.14 When Jesus saw they were disposed to stay up all night to ask questions, he said to them: “My brethren, you are earthen vessels; it is best for you to go to your rest so as to be ready for the morrow’s work.” But sleep had departed from their eyes. Peter ventured to request of his Master that “I have just a little private talk with you. Not that I would have secrets from my brethren, but I have a troubled spirit, and if, perchance, I should deserve a rebuke from my Master, I could the better endure it alone with you.” And Jesus said, “Come with me, Peter”—leading the way into the house. When Peter returned from the presence of his Master much cheered and greatly encouraged, James decided to go in to talk with Jesus. And so on through the early hours of the morning, the other apostles went in one by one to talk with the Master. When they had all held personal conferences with him save the twins, who had fallen asleep, Andrew went in to Jesus and said: “Master, the twins have fallen asleep in the garden by the fire; shall I arouse them to inquire if they would also talk with you?” And Jesus smilingly said to Andrew, “They do well—trouble them not.” And now the night was passing; the light of another day was dawning.
2015 140:6.14 Da Jesus så, at de var klar til at blive oppe hele natten for at stille spørgsmål, sagde han: "Mine brødre, I er som skrøbelige lertøj det er bedst for jer at gå til hvile for at være klar til morgendagens arbejde." Men søvnen var forsvundet fra deres øjne. Peter vovede at bede sin Mester at "få en lille privat samtale med dig. Ikke at jeg har nogen hemmeligheder for mine brødre, men jeg har bekymringer i mit sind, og hvis jeg skulle fortjener en irettesættelse fra min Mester, kunne jeg bedre holde det ud alene med dig." Jesus sagde: "Kom med mig, Peter"- og han gik forrest ind i huset. Da Peter meget stærkt opmuntret vendte tilbage, fra samtalen med hans Mester besluttede James at gå i for at tale med Jesus. Og så videre gennem de tidlige morgentimer gik de andre apostle i, den ene efter den anden, for at tale med Mesteren. Da de alle undtagen tvillinger, der var faldet i søvn, havde haft personlige samtaler med ham gik Andreas ind til Jesus og sagde: "Mester, tvillingerne er faldet i søvn ved ilden i haven; skal jeg vække dem og spørge, om de også ønskede at tale med dig?" Jesus sagde smilende til Andreas: "De har det fint, forstyr dem ikke." Nu var natten næsten forbi; en ny dag gryede
7. THE WEEK FOLLOWING THE ORDINATION
7. UGEN EFTER ORDINATIONEN
1955 140:7.1 After a few hours’ sleep, when the twelve were assembled for a late breakfast with Jesus, he said: “Now must you begin your work of preaching the glad tidings and instructing believers. Make ready to go to Jerusalem.” After Jesus had spoken, Thomas mustered up courage to say: “I know, Master, that we should now be ready to enter upon the work, but I fear we are not yet able to accomplish this great undertaking. Would you consent for us to stay hereabouts for just a few days more before we begin the work of the kingdom?” And when Jesus saw that all of his apostles were possessed by this same fear, he said: “It shall be as you have requested; we will remain here over the Sabbath day.”
2015 140:7.1 Da de tolv efter et par timers søvn blev samlet til en sen morgenmad med Jesus, sagde han: "Nu skal i begynde jeres arbejde med at forkynde evangeliet og undervise de troende. Gør jer klar til at begive jer til Jerusem." Da Jesus havde talt tog Thomas mod til sig og sagde: "Mester, jeg ved, at vi nu burde være klar til at begynde at arbejde, men jeg frygter, at vi endnu ikke er i stand til at udføre dette store projekt. Kan du acceptere, at vi opholder os her i et par dage før vi begynder arbejdet i riget?" Da Jesus så, at alle hans apostle var besat af den samme frygt, sagde han: ”Det skal være i henhold til din anmodning, vil vi forblive her over sabbatdagen."
1955 140:7.2 For weeks and weeks small groups of earnest truth seekers, together with curious spectators, had been coming to Bethsaida to see Jesus. Already word about him had spread over the countryside; inquiring groups had come from cities as far away as Tyre, Sidon, Damascus, Caesarea, and Jerusalem. Heretofore, Jesus had greeted these people and taught them concerning the kingdom, but the Master now turned this work over to the twelve. Andrew would select one of the apostles and assign him to a group of visitors, and sometimes all twelve of them were so engaged.
2015 140:7.2 Uge efter uge havde små grupper af alvorlige sandhedssøgere og nysgerrige tilskuere kommet til Betsajda for at se Jesus. Allerede var rygtet om ham spredt ud over landskabet. Spørgende grupper var kommet fra så fjerne byer som Tyrus, Sidon, Damaskus, Kesarea og Jerusalem. Indtil nu havde Jesus mødt disse mennesker og lært dem om riget, men Mesteren overlod nu dette arbejde til de tolv. Andreas ville vælge en af apostlene og tildele ham til en gruppe besøgende, og nogle gange var de alle tolv engageret på denne måde.
1955 140:7.3 For two days they worked, teaching by day and holding private conferences late into the night. On the third day Jesus visited with Zebedee and Salome while he sent his apostles off to “go fishing, seek carefree change, or perchance visit your families.” On Thursday they returned for three more days of teaching.
2015 140:7.3 For to dage arbejdede de med undervisningen om dagen og holde private møder til langt ud på natten. På den tredje dag besøgte Jesus Zebedæus og Salome, og sendte samtidig sine apostle ud for at "fiske, søge ubekymrede afveksling, eller måske besøge jeres familier." Torsdag vendte de tilbage til tre yderligere dage af undervisning.
1955 140:7.4 During this week of rehearsing, Jesus many times repeated to his apostles the two great motives of his postbaptismal mission on earth:
2015 140:7.4 I løbet af denne øvelses uge gentaget Jesus mange gange til sine apostle de to vigtige årsager til hans mission på jorden efter sin dåb:
1955 140:7.6 2. To lead men to become son-conscious—to faith-realize that they are the children of the Most High.
2015 140:7.6 2. At lede mennesker til at blive bevidste om deres sønskab - at indse gennem tro og virkeliggøre, at de er børn af den Højeste.
1955 140:7.7 One week of this varied experience did much for the twelve; some even became over self-confident. At the last conference, the night after the Sabbath, Peter and James came to Jesus, saying, “We are ready—let us now go forth to take the kingdom.” To which Jesus replied, “May your wisdom equal your zeal and your courage atone for your ignorance.”
2015 140:7.7 En uge med disse forskellige erfaringer betød meget for de tolv; nogle var endda alt for selvsikker. På det sidste møde på aftenen efter sabbatten, kom Peter og James til Jesus og sagde: "Vi er klar - lad os nu gå ud og tage riget i besiddelse." Til dette svarede Jesus: "Må jeres visdom modsvarer jeres iver og dit mod godt gøre for jeres uvidenhed."
1955 140:7.8 Though the apostles failed to comprehend much of his teaching, they did not fail to grasp the significance of the charmingly beautiful life he lived with them.
2015 140:7.8 Selvom der i Jesu lære var meget som apostlene ikke kunne forstå, indså de den sande betydning af det charmerende smukke liv, han levede med dem.
8. THURSDAY AFTERNOON ON THE LAKE
8. TORSDAG EFTERMIDDAG PÅ SØEN
1955 140:8.1 Jesus well knew that his apostles were not fully assimilating his teachings. He decided to give some special instruction to Peter, James, and John, hoping they would be able to clarify the ideas of their associates. He saw that, while some features of the idea of a spiritual kingdom were being grasped by the twelve, they steadfastly persisted in attaching these new spiritual teachings directly onto their old and entrenched literal concepts of the kingdom of heaven as a restoration of David’s throne and the re-establishment of Israel as a temporal power on earth. Accordingly, on Thursday afternoon Jesus went out from the shore in a boat with Peter, James, and John to talk over the affairs of the kingdom. This was a four hours’ teaching conference, embracing scores of questions and answers, and may most profitably be put in this record by reorganizing the summary of this momentous afternoon as it was given by Simon Peter to his brother, Andrew, the following morning:
2015 140:8.1 Jesus vidste godt, at hans apostle ikke helt havde forstået hans lære. Han besluttede at give Peter, James og Johannes, noget specialundervisning i håb om, at de ville være i stand til at afklare idéerne med deres kollegaer. Han så, at selv om de tolv forstod visse dele af begrebet om et åndeligt rige, fortsatte de stædigt med at binde denne nye spirituelle undervisning direkte sammen med deres gamle og velkendte konkrete forestillinger om himmelriget som genoprettelse af Davids trone og en fornyet oprettelsen af Israel som en verdslig magtfaktor på jorden. Derfor gik Jesus torsdag eftermiddag ud fra stranden i en båd med Peter, James og Johannes for at tale om rigets anliggender. Dette var en fire timers undervisnings konference som omfattede snesevis af spørgsmål og svar, og kan måske bedst indgå i denne rapport ved at omorganisere sammendraget af denne betydningsfulde eftermiddag sådan som Simon Peter den følgende morgen gav det til sin bror Andreas:
1955 140:8.2 1. Doing the Father’s will. Jesus’ teaching to trust in the overcare of the heavenly Father was not a blind and passive fatalism. He quoted with approval, on this afternoon, an old Hebrew saying: “He who will not work shall not eat.” He pointed to his own experience as sufficient commentary on his teachings. His precepts about trusting the Father must not be adjudged by the social or economic conditions of modern times or any other age. His instruction embraces the ideal principles of living near God in all ages and on all worlds.
2015 140:8.2 1. At gøre Faderens vilje. Jesu underviste om at have tillid til at den himmelske Faders over omsorg ikke var en blind og passiv fatalisme. Han citerede denne eftermiddag med godkendelse et gammelt hebraisk ordsprog: "Den, der ikke vil arbejde, må ikke spise[64]." Han henviste til hans egne erfaringer som en fyldestgørende forklaring på hans prædiken. Hans instruktioner om at stole på Faderen må ikke bedømmes efter de sociale eller økonomiske forhold i moderne tid eller noget andet tidspunkt. Hans instruktioner omfatter de ideelle principper for at leve nær Gud i alle tidsaldre og i alle verdener.
1955 140:8.3 Jesus made clear to the three the difference between the requirements of apostleship and discipleship. And even then he did not forbid the exercise of prudence and foresight by the twelve. What he preached against was not forethought but anxiety, worry. He taught the active and alert submission to God’s will. In answer to many of their questions regarding frugality and thriftiness, he simply called attention to his life as carpenter, boatmaker, and fisherman, and to his careful organization of the twelve. He sought to make it clear that the world is not to be regarded as an enemy; that the circumstances of life constitute a divine dispensation working along with the children of God.
2015 140:8.3 Jesus gjorde det klart for de tre forskellen mellem kravene, som en apostel og en discipel. Ikke engang da forbød han de tolv at udvise forsigtighed og forudseenhed. Det han prædikede imod var ikke omtanke, men angst, bekymring. Han proklamerede en aktiv og vågen underkastelse til Guds vilje. Som svar på de mange spørgsmål om nøjsomhed og sparsommelighed henviste han deres opmærksomhed på sit liv som tømrer, bådebygger og fisker, og deres omhyggelige organisering af de tolv. Han søgte at gøre det klart, at verden ikke skulle betragtes som en fjende, at omstændighederne i livet udgør en guddommelige orden, der fungerer sammen med Guds børn.
1955 140:8.4 Jesus had great difficulty in getting them to understand his personal practice of nonresistance. He absolutely refused to defend himself, and it appeared to the apostles that he would be pleased if they would pursue the same policy. He taught them not to resist evil, not to combat injustice or injury, but he did not teach passive tolerance of wrongdoing. And he made it plain on this afternoon that he approved of the social punishment of evildoers and criminals, and that the civil government must sometimes employ force for the maintenance of social order and in the execution of justice.
2015 140:8.4 Jesus havde store vanskeligheder med at få dem til at forstå hans personlige praksis af ikke-vold, til ikke at sætte sig til modværge. Han nægtede helt at forsvare sig selv, og det syntes for apostlene at han ville være tilfreds, hvis de fulgte de samme principper. Han lærte dem til ikke at gøre modstand mod det onde, ikke at kæmpe mod uretfærdighed, eller skader, men han lærte dem til ikke passivt at tolerere forseelser. Han gjorde det klart, denne eftermiddag, at han indvilligede i at samfundet straffede skurke og kriminelle, og at myndighederne undertiden var nødt til at ty til vold for at opretholde orden i samfundet, og i udførelsen af retfærdigheden.
1955 140:8.5 He never ceased to warn his disciples against the evil practice of retaliation; he made no allowance for revenge, the idea of getting even. He deplored the holding of grudges. He disallowed the idea of an eye for an eye and a tooth for a tooth. He discountenanced the whole concept of private and personal revenge, assigning these matters to civil government, on the one hand, and to the judgment of God, on the other. He made it clear to the three that his teachings applied to the individual, not the state. He summarized his instructions up to that time regarding these matters, as:
2015 140:8.5 Han ophørte aldrig med at advare sine disciple mod den onde vane af gengældelse; han tog ikke hensyn til hævn, tanken om at give tilbage. Han beklagede anvendelse af vrede. Han afviste tanken om øje for øje og tand for tand[65]. Han afviste hele begrebet individuel og personlig hævn og henførte sådanne tilfælde på den ene side til håndtering af civile myndigheder og på den anden til at blive dømt af Gud[66]. Han gjorde det klart for de tre, at hans undervisning vedrørte individet, ikke staten. Han opsummerede sine instruktioner, indtil dette tidspunkt vedrørende disse spørgsmål, som:
1955 140:8.9 2. Political attitude. He cautioned his apostles to be discreet in their remarks concerning the strained relations then existing between the Jewish people and the Roman government; he forbade them to become in any way embroiled in these difficulties. He was always careful to avoid the political snares of his enemies, ever making reply, “Render to Caesar the things which are Caesar’s and to God the things which are God’s.” He refused to have his attention diverted from his mission of establishing a new way of salvation; he would not permit himself to be concerned about anything else. In his personal life he was always duly observant of all civil laws and regulations; in all his public teachings he ignored the civic, social, and economic realms. He told the three apostles that he was concerned only with the principles of man’s inner and personal spiritual life.
2015 140:8.9 2. Politik indstilling. Jesus opfordrede sine apostle til at være diskret med deres klager, når det kom til de anstrengte relationer, der eksisterede mellem det jødiske folk og den romerske regering. Han forbød dem at blive på nogen måde involveret med disse vanskeligheder[70]. Han var altid omhyggelig med at undgå sine fjenders politiske fælder og svarede altid: "Giv Cæsar, hvad kejserens er, og Gud det, som tilhører Gud." Han nægtede at lade sin opmærksomhed afledes fra sin mission om at etablere en ny vej til frelse; Han ville ikke tillade sig at være bekymret over noget andet. I hans personlige liv fulgte han altid, som det burde være, alle love og bestemmelser. I alle hans offentlige belæringer, tilsidesatte han de civile, sociale og økonomiske områder. Han fortalte de tre apostle, at han beskæftigede sig kun med principperne i menneskets indre og personlige åndelige liv.
1955 140:8.10 Jesus was not, therefore, a political reformer. He did not come to reorganize the world; even if he had done this, it would have been applicable only to that day and generation. Nevertheless, he did show man the best way of living, and no generation is exempt from the labor of discovering how best to adapt Jesus’ life to its own problems. But never make the mistake of identifying Jesus’ teachings with any political or economic theory, with any social or industrial system.
2015 140:8.10 Jesus var derfor ikke en politisk reformator. Han kom ikke for at reorganisere verden. Selv hvis han havde gjort det, ville det kun have været gældende på det tidspunkt og i denne generation. Ikke desto mindre viste han mennesket, den bedste måde at leve, og ingen generation er fri for besværet med at finde ud af, hvordan man bedst anvender Jesu liv på deres egne problemer. Men gør aldrig den fejl, at identificerer Jesu lærdomme med politisk eller økonomisk teori, med noget socialt eller industrielt system.
1955 140:8.11 3. Social attitude. The Jewish rabbis had long debated the question: Who is my neighbor? Jesus came presenting the idea of active and spontaneous kindness, a love of one’s fellow men so genuine that it expanded the neighborhood to include the whole world, thereby making all men one’s neighbors. But with all this, Jesus was interested only in the individual, not the mass. Jesus was not a sociologist, but he did labor to break down all forms of selfish isolation. He taught pure sympathy, compassion. Michael of Nebadon is a mercy-dominated Son; compassion is his very nature.
2015 140:8.11 3. Social holdning. De jødiske rabbinere havde længe diskuteret spørgsmålet om, hvem der er ens næste[71]. Jesus kom med idéen om en aktiv og spontan venlighed, sådan en ægte kærlighed til ens medmennesker til at den udvidede nabolaget til hele verden, og dermed gjorde alle mennesker til ens næste. Men i hele denne sammenhæng, var Jesus kun interesseret i den enkelte, ikke masserne. Jesus var ikke en sociolog, men han anstrengte sig meget for at nedbryde alle former for egoistisk isolation. Han underviste om ren sympati, medfølelse. Mikael af Nebadon er en Søn som domineres af barmhjertighed; medfølelse er selve hans natur.
1955 140:8.12 The Master did not say that men should never entertain their friends at meat, but he did say that his followers should make feasts for the poor and the unfortunate. Jesus had a firm sense of justice, but it was always tempered with mercy. He did not teach his apostles that they were to be imposed upon by social parasites or professional alms-seekers. The nearest he came to making sociological pronouncements was to say, “Judge not, that you be not judged.”
2015 140:8.12 Mesteren sagde ikke, at mennesker aldrig skulle invitere deres venner til middag, men han sagde rent faktisk, at hans tilhængere skulle tilrettelægge fester for de fattige og nødlidende[72]. Jesus havde en stærk retfærdighed, men retfærdighed var altid blødgjort af nåde. Han underviste ikke sine apostle, at de skulle lade samfundets parasitter eller professionelle almissetiggere udnytte dem. Det nærmeste han kom til at gøre sociologiske udtalelser var at sige: "Døm ikke, for at du ikke selv skal dømmes[73]."
1955 140:8.13 He made it clear that indiscriminate kindness may be blamed for many social evils. The following day Jesus definitely instructed Judas that no apostolic funds were to be given out as alms except upon his request or upon the joint petition of two of the apostles. In all these matters it was the practice of Jesus always to say, “Be as wise as serpents but as harmless as doves.” It seemed to be his purpose in all social situations to teach patience, tolerance, and forgiveness.
2015 140:8.13 Han gjorde det klart, at vilkårlig venlighed kan skylden for mange sociale onder. Den følgende dag gav Jesus klare instruktioner til Judas, om at intet fra apostlenes investeringsfond blev givet som almisse undtagen på sin egen, eller to af apostlene fælles anmodning. I alle disse sammenhænge brugte Jesus altid at sige, "Vær klog som slanger men harmløse som duer[74]."Det syntes at være hans formål i alle sociale situationer at undervise i tålmodighed, tolerance og tilgivelse.
1955 140:8.14 The family occupied the very center of Jesus’ philosophy of life—here and hereafter. He based his teachings about God on the family, while he sought to correct the Jewish tendency to overhonor ancestors. He exalted family life as the highest human duty but made it plain that family relationships must not interfere with religious obligations. He called attention to the fact that the family is a temporal institution; that it does not survive death. Jesus did not hesitate to give up his family when the family ran counter to the Father’s will. He taught the new and larger brotherhood of man—the sons of God. In Jesus’ time divorce practices were lax in Palestine and throughout the Roman Empire. He repeatedly refused to lay down laws regarding marriage and divorce, but many of Jesus’ early followers had strong opinions on divorce and did not hesitate to attribute them to him. All of the New Testament writers held to these more stringent and advanced ideas about divorce except John Mark.
2015 140:8.14 Familien var i centrum for Jesu livsfilosofi - livet her og herefter. Han byggede sin lære om Gud på familien, mens han forsøgte at rette den jødiske tendens til at overdrive æren af deres forfædre. Han roste familielivet som menneskets højeste pligt, men gjorde det klart, at familieforhold ikke må være en hindring for religiøse forpligtelser. Han gjorde opmærksom på, at familien er en tidsmæssig institution, at den ikke eksisterer efter døden. Jesus tøvede ikke med at opgive sin familie, da familien gik mod Faderens vilje. Han underviste om menneskernes nye og større broderskab - Guds sønner. På Jesu tid var skilsmisseskikkene slappe i Palæstina og i hele det romerske imperium. Han nægtede gentagne gange at fastsætte regler om ægteskab og skilsmisse, men mange af Jesu første disciple havde stærke meninger om skilsmisse og tøvede ikke med at tillægge ham disse udtalelser. Alle det Nye testamentets forfattere fastholdt de mere strengere og avancerede idéer om skilsmisse undtagen Johannes Markus.
1955 140:8.15 4. Economic attitude. Jesus worked, lived, and traded in the world as he found it. He was not an economic reformer, although he did frequently call attention to the injustice of the unequal distribution of wealth. But he did not offer any suggestions by way of remedy. He made it plain to the three that, while his apostles were not to hold property, he was not preaching against wealth and property, merely its unequal and unfair distribution. He recognized the need for social justice and industrial fairness, but he offered no rules for their attainment.
2015 140:8.15 4. Økonomisk indstilling. Jesus arbejdede, levede, handlede i verden som han fandt den. Jesus var ikke her for at reformere økonomien, selv om han ofte gjorde opmærksom på den uretfærdige og ulige fordeling af rigdom. Men han kom ikke med nogen forslag til, hvordan situationen kunne afhjælpes. Han gjorde det klart for de tre, at selv om hans apostle ikke skulle holde ejendom, prædikede han ikke mod rigdom og ejendom, kun på dens ulige og uretfærdig fordeling. Han så behovet for retfærdighed i samfundet og erhvervslivet, men han tilbød ingen regler for at nå disse mål.
1955 140:8.16 He never taught his followers to avoid earthly possessions, only his twelve apostles. Luke, the physician, was a strong believer in social equality, and he did much to interpret Jesus’ sayings in harmony with his personal beliefs. Jesus never personally directed his followers to adopt a communal mode of life; he made no pronouncement of any sort regarding such matters.
2015 140:8.16 Han lærte aldrig sine tilhængere at undgå jordiske ejendele; Det var kun hans tolv apostle. Luke, der var en læge, var en stor tilhænger af social lighed, og han tolkede gerne Jesu udsagn i lykkelig harmoni med sine personlige synspunkter. Jesus instruerede aldrig personligt sine tilhængere til at vedtage en fælles form for livsstil, der indebar at leve sammen i en gruppe; han gjorde ingen udtalelser om sådanne spørgsmål.
1955 140:8.17 Jesus frequently warned his listeners against covetousness, declaring that “a man’s happiness consists not in the abundance of his material possessions.” He constantly reiterated, “What shall it profit a man if he gain the whole world and lose his own soul?” He made no direct attack on the possession of property, but he did insist that it is eternally essential that spiritual values come first. In his later teachings he sought to correct many erroneous Urantia views of life by narrating numerous parables which he presented in the course of his public ministry. Jesus never intended to formulate economic theories; he well knew that each age must evolve its own remedies for existing troubles. And if Jesus were on earth today, living his life in the flesh, he would be a great disappointment to the majority of good men and women for the simple reason that he would not take sides in present-day political, social, or economic disputes. He would remain grandly aloof while teaching you how to perfect your inner spiritual life so as to render you manyfold more competent to attack the solution of your purely human problems.
2015 140:8.17 Jesus advarede ofte sine tilhørere mod begærlighed og sagde, at "et menneskes lykke består ikke i overflod af ejendele[75]." Han gentog konstant: "Hvad gavner det et menneske, om han vinder den hele verden og bøder med sit liv?" Han angreb aldrig direkte besiddelse af ejendom, men han insisterede altid på at det for evigt er vigtigt, at åndelige værdier kommer først[76]. Under hans senere lære søgte han at rette mange af de falske forestillinger om livet på Urantia ved at fortælle mange lignelser, som han gjorde i løbet af hans offentlige tjeneste. Jesus havde aldrig til hensigt at opstille økonomiske teorier. Han vidste godt, at hver tidsalder skal udvikle deres egne løsninger til eksisterende problemer. Hvis Jesus var på jorden i dag, og levede sit jordiske liv, ville han for de fleste gode mænd og kvinder være en stor skuffelse af den simple grund, at han ikke ville tage stilling til nutidige politiske, sociale eller økonomiske tvister. Han ville holde sig på værdig afstand fra dem, mens han ville lære jer at perfektionere jeres indre åndelige liv for at gøre jer mange gange mere kvalificerede i at finde løsningen på jeres rent menneskelige problemer.
1955 140:8.18 Jesus would make all men Godlike and then stand by sympathetically while these sons of God solve their own political, social, and economic problems. It was not wealth that he denounced, but what wealth does to the majority of its devotees. On this Thursday afternoon Jesus first told his associates that “it is more blessed to give than to receive.”
2015 140:8.18 Jesus ville gøre alle mennesker guddommelige og derefter empatisk følge med, når disse Guds sønner løser deres egne politiske, sociale og økonomiske problemer. Det var ikke rigdom, han fordømte, men hvad rigdom gør ved de fleste af dens tilbedere. Denne torsdag eftermiddag, sagde Jesus for første gang til sine medarbejdere, at "det er saligere at give end at modtage[77]."
1955 140:8.19 5. Personal religion. You, as did his apostles, should the better understand Jesus’ teachings by his life. He lived a perfected life on Urantia, and his unique teachings can only be understood when that life is visualized in its immediate background. It is his life, and not his lessons to the twelve or his sermons to the multitudes, that will assist most in revealing the Father’s divine character and loving personality.
2015 140:8.19 5. Personlig religion. I burde ligesom apostlene bedre kunne forstå Jesu lære gennem hans liv. Han levede et perfektioneret liv på Urantia, og hans enestående lære kan bedst forstås, når dette liv ses mod dets umiddelbare baggrund. Det er hans liv - og ikke hans undervisning af de tolv eller hans prædikener til folkemasserne - som er den største hjælp til at åbenbare Faderens guddommelige karakter og kærlig personlighed.
1955 140:8.20 Jesus did not attack the teachings of the Hebrew prophets or the Greek moralists. The Master recognized the many good things which these great teachers stood for, but he had come down to earth to teach something additional, “the voluntary conformity of man’s will to God’s will.” Jesus did not want simply to produce a religious man, a mortal wholly occupied with religious feelings and actuated only by spiritual impulses. Could you have had but one look at him, you would have known that Jesus was a real man of great experience in the things of this world. The teachings of Jesus in this respect have been grossly perverted and much misrepresented all down through the centuries of the Christian era; you have also held perverted ideas about the Master’s meekness and humility. What he aimed at in his life appears to have been a superb self-respect. He only advised man to humble himself that he might become truly exalted; what he really aimed at was true humility toward God. He placed great value upon sincerity—a pure heart. Fidelity was a cardinal virtue in his estimate of character, while courage was the very heart of his teachings. “Fear not” was his watchword, and patient endurance his ideal of strength of character. The teachings of Jesus constitute a religion of valor, courage, and heroism. And this is just why he chose as his personal representatives twelve commonplace men, the majority of whom were rugged, virile, and manly fishermen.
2015 140:8.20 Jesus angreb ikke de hebraiske profeter eller de græske moralisters lære. Mesteren anerkendte alt det gode, disse lærere stod for, men han var kommet ned til jorden for at forkynde noget dertil, "menneskets frivillige tilpasning af sin vilje til Guds vilje[78]." Jesus ville ikke blot skabe et religiøst menneske, en dødelig som helt var besat af religiøse følelser og kun drevet af åndelige impulser. Hvis du kunne kaste et blik på ham, ville du have vidst, at Jesus var en rigtig mand med stor erfaring i denne verdens anliggender. Jesu lære er i denne henseende blevet groft perverteret og stort set forvansket gennem århundreder i den kristne epoke. I har haft forvrængede opfattelser af Mesterens beskedenhed og ydmyghed. Hvad han henviste til i sit liv synes at have været en fremragende selvrespekt. Han rådede hver eneste menneske til at ydmyge sig selv, så det kunne blive virkelig ophøjet. Hvad han virkelig sigtede mod var sand ydmyghed i forhold til Gud. Han lagde stor vægt på ærlighed - et rent hjerte[79]. Troskab var en af de vigtigste dyder i hans vurdering af den karakter, mens mod var selve hjertet i hans undervisning. "Frygt ikke" var hans slagord, og tålmodig udholdenhed var hans ideal i form af karakterstyrke. Jesu lære udgør en religion af dristighed, mod og heltemod. Det er netop derfor, at han som sine personlige repræsentanter valgte tolv almindelige mænd, hvoraf de fleste var hærdet, mandlige og virile fiskere.
1955 140:8.21 Jesus had little to say about the social vices of his day; seldom did he make reference to moral delinquency. He was a positive teacher of true virtue. He studiously avoided the negative method of imparting instruction; he refused to advertise evil. He was not even a moral reformer. He well knew, and so taught his apostles, that the sensual urges of mankind are not suppressed by either religious rebuke or legal prohibitions. His few denunciations were largely directed against pride, cruelty, oppression, and hypocrisy.
2015 140:8.21 Jesus sagde ikke meget om laster i samfundet i sin tid; Han talte sjældent om moralske lovovertrædelser. Han underviste positivt om den sande dyd. Han undgik omhyggeligt den negative form for undervisning; han nægtede at være talerør for det onde. Han var heller ikke en moralsk reformator. Han vidste godt, og det lærte han selv sine apostle, at hverken religion-baserede irettesættelser eller lovbestemte forbud kunne undertrykke de sanselige begær hos menneskeheden. Hans få fordømmelser rettede sig primært mod stolthed, grusomhed, undertrykkelse og hykleri.
1955 140:8.22 Jesus did not vehemently denounce even the Pharisees, as did John. He knew many of the scribes and Pharisees were honest of heart; he understood their enslaving bondage to religious traditions. Jesus laid great emphasis on “first making the tree good.” He impressed the three that he valued the whole life, not just a certain few special virtues.
2015 140:8.22 Jesus fordømte ikke engang farisæerne voldsomt, som Johannes gjorde. Han kendte mange af de skriftkloge og farisæerne var oprigtige i deres hjerter. Han forstod deres slavebunde trældom til religiøse traditioner[80]. Jesus lagde stor vægt på først at "gøre træet godt." Han indprentede hos de tre, at han værdsatte hele livet, ikke bare et par specielle dyder.
1955 140:8.23 The one thing which John gained from this day’s teaching was that the heart of Jesus’ religion consisted in the acquirement of a compassionate character coupled with a personality motivated to do the will of the Father in heaven.
2015 140:8.23 Det særlige, som Johannes lærte af denne dags undervisning var, at hjertet af Jesu religion bestod i erhvervelse af en medfølende karakter i forbindelse med en personlighed, der var motiveret til at gøre den himmelske Faders vilje.
1955 140:8.25 James grasped the thrilling truth that Jesus wanted his children on earth to live as though they were already citizens of the completed heavenly kingdom.
2015 140:8.25 James fattede den spændende sandhed, at Jesus ville at hans børn på jorden skulle leve, som om de allerede var borgere i det færdige himmelske rige.
1955 140:8.26 Jesus knew men were different, and he so taught his apostles. He constantly exhorted them to refrain from trying to mold the disciples and believers according to some set pattern. He sought to allow each soul to develop in its own way, a perfecting and separate individual before God. In answer to one of Peter’s many questions, the Master said: “I want to set men free so that they can start out afresh as little children upon the new and better life.” Jesus always insisted that true goodness must be unconscious, in bestowing charity not allowing the left hand to know what the right hand does.
2015 140:8.26 Jesus vidste, at mennesker er forskellige, og det lærte han sine apostle. Han opfordrede dem konstant til ikke at forsøge at forme disciple og troende efter nogle eksisterende mønster. Han forsøgte at lade enhver sjæl udvikle sig på sin egen måde, en fuldkommengørende og særskilt individ på vej til Gud. Som svar på et af Peters mange spørgsmål sagde Jesus: "Jeg ønsker at gøre menneskerne frie, så de kan starte på en frisk som små børn på det nye og bedre liv." Jesus understregede altid, at ægte godhed skal være ubevidst, at når man praktiserer velgørenhed ikke at lade den venstre hånd vide, hvad den højre gør[82].
1955 140:8.27 The three apostles were shocked this afternoon when they realized that their Master’s religion made no provision for spiritual self-examination. All religions before and after the times of Jesus, even Christianity, carefully provide for conscientious self-examination. But not so with the religion of Jesus of Nazareth. Jesus’ philosophy of life is without religious introspection. The carpenter’s son never taught character building; he taught character growth, declaring that the kingdom of heaven is like a mustard seed. But Jesus said nothing which would proscribe self-analysis as a prevention of conceited egotism.
2015 140:8.27 De tre apostle var chokerede denne eftermiddag, da de indså, at der i deres Mesters religion ikke var nogen plads for åndelig selvransagelse. Alle religioner før og efter Jesu tid, selv kristendommen, sørgede omhyggeligt for samvittighedsfuld selvransagelse. Men sådan er det ikke med Jesu religion. Jesu livsfilosofi indeholder ingen religiøs introspektion[83]. Tømrerens søn lærte aldrig karakter opbygning, han lærte karaktertilvækst, og erklærede, at Himmelriget er ligesom et sennepsfrø. Men Jesus sagde heller ikke noget, der ville fordømme selvanalyse som en måde at forhindre en indbildsk egoisme.
1955 140:8.28 The right to enter the kingdom is conditioned by faith, personal belief. The cost of remaining in the progressive ascent of the kingdom is the pearl of great price, in order to possess which a man sells all that he has.
1955 140:8.29 The teaching of Jesus is a religion for everybody, not alone for weaklings and slaves. His religion never became crystallized (during his day) into creeds and theological laws; he left not a line of writing behind him. His life and teachings were bequeathed the universe as an inspirational and idealistic inheritance suitable for the spiritual guidance and moral instruction of all ages on all worlds. And even today, Jesus’ teaching stands apart from all religions, as such, albeit it is the living hope of every one of them.
2015 140:8.29 Jesu lære er en religion for alle, ikke kun for svæklinge og slaver. Hans religion blev aldrig krystalliseret (under hans tid) i trosbekendelser og teologiske love; han efterlod ikke en eneste skriftlig linje bag sig. Hans liv og lære blev testamenteret universet som en inspirerende og idealistisk gave, velegnet til åndelig vejledning og moralsk instruktion af alle tidsaldre i alle verdener. Selv i dag adskiller Jesu lære sig som sådan ud fra alle religioner, omend det er det levende håb hos hver enkelt af dem.
1955 140:8.30 Jesus did not teach his apostles that religion is man’s only earthly pursuit; that was the Jewish idea of serving God. But he did insist that religion was the exclusive business of the twelve. Jesus taught nothing to deter his believers from the pursuit of genuine culture; he only detracted from the tradition-bound religious schools of Jerusalem. He was liberal, big-hearted, learned, and tolerant. Self-conscious piety had no place in his philosophy of righteous living.
2015 140:8.30 Jesus underviste ikke sine apostle at religionen er menneskets eneste jordiske beskæftigelse; det var den jødiske idé om at tjene Gud. Men han understregede, at religionen faktisk var det eneste, de tolv skulle beskæftige sig med. Jesus lærte ikke sådan noget, der ville have afskrækket hans troende fra at deltage i ægte kultur; han afledte kun opmærksomheden fra de traditionsbundne religiøse skoler i Jerusalem. Han var frisindet, godhjertet, lærd og tolerant. Selvbevidst fromhed havde ingen plads i hans filosofi om retskaffen levevis.
1955 140:8.31 The Master offered no solutions for the nonreligious problems of his own age nor for any subsequent age. Jesus wished to develop spiritual insight into eternal realities and to stimulate initiative in the originality of living; he concerned himself exclusively with the underlying and permanent spiritual needs of the human race. He revealed a goodness equal to God. He exalted love—truth, beauty, and goodness—as the divine ideal and the eternal reality.
2015 140:8.31 Mesteren tilbød ingen løsninger for de ikke-religiøse problemer i hans tid eller enhver nyere tid. Jesus ønskede at udvikle åndelig indsigt af evige realiteter og stimulere initiativet til at leve originalt; han beskæftigede sig udelukkende med de underliggende og varige åndelige behov hos menneskeheden. Han åbenbarede en godhed, der var Gud lig. Han ophøjede kærlighed - sandhed, skønhed og godhed - til det guddommelige ideal og den evige virkelighed.
1955 140:8.32 The Master came to create in man a new spirit, a new will—to impart a new capacity for knowing the truth, experiencing compassion, and choosing goodness—the will to be in harmony with God’s will, coupled with the eternal urge to become perfect, even as the Father in heaven is perfect.
2015 140:8.32 Mesteren kom til mennesker for at skabe en ny ånd, en ny vilje - for at give en ny kapacitet til at kende sandheden, opleve medfølelse, og vælge godhed - ønsket om at være i harmoni med Guds vilje, i samarbejde med den evige trang til at blive perfekt, som Faderen i himlen er perfekt[85].
9. THE DAY OF CONSECRATION
9. INDVIELSESDAGEN
1955 140:9.1 The next Sabbath day Jesus devoted to his apostles, journeying back to the highland where he had ordained them; and there, after a long and beautifully touching personal message of encouragement, he engaged in the solemn act of the consecration of the twelve. This Sabbath afternoon Jesus assembled the apostles around him on the hillside and gave them into the hands of his heavenly Father in preparation for the day when he would be compelled to leave them alone in the world. There was no new teaching on this occasion, just visiting and communion.
2015 140:9.1 Den næste sabbatdag viet Jesus til sine apostle. De rejste tilbage til højlandet, hvor han havde ordineret dem. Efter en lang og dybt bevæger personlig og opmuntrende tale, hvori han forrettede den højtidelige handling at indvie de tolv. Denne sabbateftermiddag samlede Jesus apostlene omkring sig på bjergsiden og gav dem i sin himmelske Faders hånd i forberedelse til den dag, hvor han ville være tvunget til at lade dem alene i verden. Der var ingen ny lære ved denne lejlighed, kun samvær og åndeligt fællesskab.
1955 140:9.2 Jesus reviewed many features of the ordination sermon, delivered on this same spot, and then, calling them before him one by one, he commissioned them to go forth in the world as his representatives. The Master’s consecration charge was: “Go into all the world and preach the glad tidings of the kingdom. Liberate spiritual captives, comfort the oppressed, and minister to the afflicted. Freely you have received, freely give.”
2015 140:9.2 Jesus gennemgik igen mange dele af ordinations prædiken, han havde holdt på dette samme sted, og derefter, kaldte han dem til sig en ad gangen og beordrede dem til at gå ud i verden som hans repræsentanter. Mesterens indvielses påbud var: "Gå ud i hele verden og forkynd rigets glade budskab[86]. Befri de åndeligt fangne, trøst de undertrykte og giv omsorg for dem, der lider. Frit har du fået, giv frit videre[87]."
1955 140:9.3 Jesus advised them to take neither money nor extra clothing, saying, “The laborer is worthy of his hire.” And finally he said: “Behold I send you forth as sheep in the midst of wolves; be you therefore as wise as serpents and as harmless as doves. But take heed, for your enemies will bring you up before their councils, while in their synagogues they will castigate you. Before governors and rulers you will be brought because you believe this gospel, and your very testimony shall be a witness for me to them. And when they lead you to judgment, be not anxious about what you shall say, for the spirit of my Father indwells you and will at such a time speak through you. Some of you will be put to death, and before you establish the kingdom on earth, you will be hated by many peoples because of this gospel; but fear not; I will be with you, and my spirit shall go before you into all the world. And my Father’s presence will abide with you while you go first to the Jews, then to the gentiles.”
2015 140:9.3 Jesus rådede dem til ikke at tage hverken penge eller ekstra tøj med, og han sagde: "Arbejderen er sin løn værd[88][89]." Til sidst, sagde han: "Se, jeg sender jer som får blandt ulve. Vær derfor klog som slanger og enfoldige som duer. Men pas på, for dine fjender vil tage dig til deres møder, og i deres synagoger vil de gennemhegle dig. De bringer dig for guvernører og herskere, fordi du tror på dette evangelium, og selv dit vidnesbyrd vil være et vidne om mig til dem. Og når de sidder til dom over dig, vær da ikke bekymret for, hvad du vil sige, for min Faders Ånd bor i dig og vil tale gennem dig på dette tidspunkt. Nogle af jer vil blive dræbt, og inden i etablerer riget på jorden, vil du blive hadet af mange folkeslag på grund af dette evangelium[90]. Men frygt ikke; jeg vil være med dig, og min Ånd skal gå forud for eder til hele verden. Og min Faders nærhed vil forblive med dig, når du først gå til jøderne og derefter til de fremmede."
1955 140:9.4 And when they came down from the mountain, they journeyed back to their home in Zebedee’s house.
2015 140:9.4 Da de kom ned fra bjerget, gik de tilbage til deres hjem i Zebedæus hus.
10. THE EVENING AFTER THE CONSECRATION
10. AFTENEN EFTER INDVIELSEN
1955 140:10.1 That evening while teaching in the house, for it had begun to rain, Jesus talked at great length, trying to show the twelve what they must be, not what they must do. They knew only a religion that imposed the doing of certain things as the means of attaining righteousness—salvation. But Jesus would reiterate, “In the kingdom you must be righteous in order to do the work.” Many times did he repeat, “Be you therefore perfect, even as your Father in heaven is perfect.” All the while was the Master explaining to his bewildered apostles that the salvation which he had come to bring to the world was to be had only by believing, by simple and sincere faith. Said Jesus: “John preached a baptism of repentance, sorrow for the old way of living. You are to proclaim the baptism of fellowship with God. Preach repentance to those who stand in need of such teaching, but to those already seeking sincere entrance to the kingdom, open the doors wide and bid them enter into the joyous fellowship of the sons of God.” But it was a difficult task to persuade these Galilean fishermen that, in the kingdom, being righteous, by faith, must precede doing righteousness in the daily life of the mortals of earth.
2015 140:10.1 Den aften, da underviste Jesus i huset - for det var begyndt at regne - talte han i lang tid og forsøgte at vise de tolv, hvad de må være, ikke hvad de skal gøre. De kendte kun en religion, som foreskrev udførelsen af visse opgaver som en måde at opnå retfærdighed - frelse. Men Jesus gentog igen og igen: "I riget skal du være retfærdig for at gøre arbejdet." Mange gange gentog han: "Vær perfekt, som jeres himmelske Fader er fuldkommen[91]." Alt i mens Mesteren forklarede sine desorienterede apostle, at den frelse, som han havde bragt til verden kun kunne modtages ved tro, gennem en enkel og oprigtig tro. Jesus sagde: "Johannes prædikede en omvendelsens dåb, sorg over den tidligere levemåde. I skal forkynde en dåb som indebærer fællesskab med Gud. Prædike omvendelse til dem, der har brug for en sådan proklamation, men for dem, der allerede oprigtigt søger indgangen ind i riget, åbne dørene på vid gab og bede dem om at træde ind i det glade fællesskab blandt Guds sønner[92]." Men det var en vanskelig opgave at overbevise disse galilæiske fiskere, at i riget, må mennesket først være retfærdigt gennem tro, må gå forud for retfærdighed i det dødelig daglige liv på jorden.
1955 140:10.2 Another great handicap in this work of teaching the twelve was their tendency to take highly idealistic and spiritual principles of religious truth and remake them into concrete rules of personal conduct. Jesus would present to them the beautiful spirit of the soul’s attitude, but they insisted on translating such teachings into rules of personal behavior. Many times, when they did make sure to remember what the Master said, they were almost certain to forget what he did not say. But they slowly assimilated his teaching because Jesus was all that he taught. What they could not gain from his verbal instruction, they gradually acquired by living with him.
2015 140:10.2 En anden vanskelig hindring i dette arbejde med at undervise de tolv var deres tendens til at tage meget idealistiske og spirituelle principper for religiøs sandhed og omdanne dem til konkrete regler for personlig adfærd. Jesus kunne påpege over for dem den vidunderligt smukke ånd, der gav udtryk for sjælens holdning, men de insisterede på, at omdanne en sådan proklamation til reglerne for personlig adfærd. Mange gange, når de virkelig forsøgte at huske, hvad Mesteren sagde, var det så godt som sikkert, at de havde glemt, hvad han ikke havde sagt. Men langsomt assimilerede de hans undervisning, fordi Jesus var alt det, som han lærte dem. Hvad de ikke kunne få ud af den uddannelse, som han meddelte i ord, fik de i sidste ende ved at leve sammen med ham.
1955 140:10.3 It was not apparent to the apostles that their Master was engaged in living a life of spiritual inspiration for every person of every age on every world of a far-flung universe. Notwithstanding what Jesus told them from time to time, the apostles did not grasp the idea that he was doing a work on this world but for all other worlds in his vast creation. Jesus lived his earth life on Urantia, not to set a personal example of mortal living for the men and women of this world, but rather to create a high spiritual and inspirational ideal for all mortal beings on all worlds.
2015 140:10.3 Det var ikke klart for apostlene, at deres Mester levede et liv, der var tænkt som åndelig inspiration for hver person af enhver tidsalder, i hver verden i et fjerntliggende univers. På trods af hvad Jesus fortalte apostlene fra tid til anden, kunne de ikke fatte at han udførte et arbejde i denne verden, men for alle andre verdener i hans vidtstrakte skabelse. Jesus levede sit liv på Urantia, ikke for at give et personligt eksempel for mænd og kvinder i denne verden til at leve deres liv som en dødelig, men snarere at skabe et høj åndelig og inspirerende ideal for alle dødelige væsener i alle verdener.
1955 140:10.4 This same evening Thomas asked Jesus: “Master, you say that we must become as little children before we can gain entrance to the Father’s kingdom, and yet you have warned us not to be deceived by false prophets nor to become guilty of casting our pearls before swine. Now, I am honestly puzzled. I cannot understand your teaching.” Jesus replied to Thomas: “How long shall I bear with you! Ever you insist on making literal all that I teach. When I asked you to become as little children as the price of entering the kingdom, I referred not to ease of deception, mere willingness to believe, nor to quickness to trust pleasing strangers. What I did desire that you should gather from the illustration was the child-father relationship. You are the child, and it is your Father’s kingdom you seek to enter. There is present that natural affection between every normal child and its father which insures an understanding and loving relationship, and which forever precludes all disposition to bargain for the Father’s love and mercy. And the gospel you are going forth to preach has to do with a salvation growing out of the faith-realization of this very and eternal child-father relationship.”
2015 140:10.4 Thomas spurgte samme aften, Jesus: "Mester, du siger, at vi skal blive som børn, før vi kan komme ind i Faderens rige, og på trods af det, har du advaret os ikke at lade os narre af falske profeter eller gøre os skyldige ved at kaste vores perler for svin. Nu er jeg ærligt talt forvirret. Jeg kan ikke forstå din undervisning[93]." Jesus svarede Thomas: "Hvor længe skal jeg bære over med dig! Konstant insisterer du på at tage alt hvad jeg underviser bogstaveligt. Når jeg som en pris for at komme ind i riget beder jer blive som små børn, henviste jeg ikke til tilbøjeligheden til at være godtroende, til den blotte vilje at tro, ej heller på hurtigheden til at stole på tiltalende fremmede. Hvad jeg virkelig ønskede, var at I skulle forstå denne illustration af forholdet mellem barnet og dets far. Du er barnet, og det er din Faders rige du søger at komme ind i. Mellem hvert normalt barn og dets far findes en naturlige hengivenhed, som garanterer et forståelsesfuldt og kærlighedsfyldt forhold, og som for altid udelukker enhver tendens til at købslå om Faderens kærlighed og barmhjertighed. Og det evangelium som i går ud for at prædike handler om en frelse, som vokser ud af trosvirkeligheden om dette samme og evige forhold mellem barn og far."
1955 140:10.5 The one characteristic of Jesus’ teaching was that the morality of his philosophy originated in the personal relation of the individual to God—this very child-father relationship. Jesus placed emphasis on the individual, not on the race or nation. While eating supper, Jesus had the talk with Matthew in which he explained that the morality of any act is determined by the individual’s motive. Jesus’ morality was always positive. The golden rule as restated by Jesus demands active social contact; the older negative rule could be obeyed in isolation. Jesus stripped morality of all rules and ceremonies and elevated it to majestic levels of spiritual thinking and truly righteous living.
2015 140:10.5 Det enestående ved Jesu lære var, at moralen i hans filosofi var baseret på den enkeltes personlige forhold til Gud - netop fra dette forhold mellem barn og far. Jesus lagde vægt på individet, ikke racen eller nationen. Da de indtog deres aftensmad, havde Jesus en samtale med Mattæus og forklarede, at moralen af en handling er bestemt af individets motiv. Jesu moral var altid positiv. Den gyldne regel, som er formuleret på ny af Jesus kræver aktiv social kontakt; den ældre negative regel kunne adlydes selv i isolation[94][95]. Jesus afklædte moralen alle regler og ceremonier og ophøjede den til det åndelige tænkningens og det virkelig retfærdige livs majestætiske niveauer.
1955 140:10.6 This new religion of Jesus was not without its practical implications, but whatever of practical political, social, or economic value there is to be found in his teaching is the natural outworking of this inner experience of the soul as it manifests the fruits of the spirit in the spontaneous daily ministry of genuine personal religious experience.
2015 140:10.6 Jesu nye religion var ikke uden praktiske konsekvenser, men uanset hvad som er at findes af praktisk politisk, social eller økonomisk værdi i hans lære, er den naturlige konsekvens af denne indre oplevelse af sjælen, når den frembringer åndens frugter i den spontane daglige tjeneste som udtryk for ægte personlig religiøs oplevelse.
1955 140:10.7 After Jesus and Matthew had finished talking, Simon Zelotes asked, “But, Master, are all men the sons of God?” And Jesus answered: “Yes, Simon, all men are the sons of God, and that is the good news you are going to proclaim.” But the apostles could not grasp such a doctrine; it was a new, strange, and startling announcement. And it was because of his desire to impress this truth upon them that Jesus taught his followers to treat all men as their brothers.
2015 140:10.7 Efter at Jesus og Mattæus var færdig med at tale, spurgte Simon Zelotes: "Men, Mester, er alle mennesker Guds sønner?" Jesus svarede: "Ja, Simon, alle mennesker er Guds sønner, og det er den gode nyhed, som I skal forkynde." Men apostlene kunne ikke fatte sådan en doktrin, det var en ny, mærkelig og overraskende erklæring. Netop på grund af hans ønske om at indprente denne sandhed på dem, lærte han dem at behandle alle mennesker som deres brødre.
1955 140:10.8 In response to a question asked by Andrew, the Master made it clear that the morality of his teaching was inseparable from the religion of his living. He taught morality, not from the nature of man, but from the relation of man to God.
2015 140:10.8 Som svar på et spørgsmål fra Andreas gjorde Mesteren det klart, at moralen i hans undervisning var uadskillelig fra religionen i hans liv. Han underviste at moral, ikke er baseret på menneskets natur, men fra menneskets forhold til Gud.
1955 140:10.9 John asked Jesus, “Master, what is the kingdom of heaven?” And Jesus answered: “The kingdom of heaven consists in these three essentials: first, recognition of the fact of the sovereignty of God; second, belief in the truth of sonship with God; and third, faith in the effectiveness of the supreme human desire to do the will of God—to be like God. And this is the good news of the gospel: that by faith every mortal may have all these essentials of salvation.”
2015 140:10.9 Johannes spurgte Jesus: "Mester, hvad er himmelriget?” Jesus svarede: ”Himmelriget består af disse tre væsentligheder: for det første, erkendelse af Guds suverænitet som en kendsgerning, for det andet, at tro den sandhed, at mennesket er søn til Gud, og for det tredje, at man tror på effektiviteten af det øverste menneskelige ønske om at gøre Guds vilje - at være som Gud. Og det er de gode nyheder om evangeliet: at enhver dødelig ved tro kan have alt dette, som er afgørende for hans frelse. "
1955 140:10.10 And now the week of waiting was over, and they prepared to depart on the morrow for Jerusalem.
2015 140:10.10 Nu var ugen, med at vente forbi, og de gjorde sig klar til næste morgen for at gå til Jerusalem.
| Kapitel 139. De Tolv Apostle |
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Kapitel 141. Begyndelsen Af Det Offentlige Arbejde |