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Prijevodi: © 2014 Zaklada Urantia
THE UNIVERSAL FATHER
POGLAVLJE 1: OTAC SVIH
1955 1:0.1 THE Universal Father is the God of all creation, the First Source and Center of all things and beings. First think of God as a creator, then as a controller, and lastly as an infinite upholder. The truth about the Universal Father had begun to dawn upon mankind when the prophet said: “You, God, are alone; there is none beside you. You have created the heaven and the heaven of heavens, with all their hosts; you preserve and control them. By the Sons of God were the universes made. The Creator covers himself with light as with a garment and stretches out the heavens as a curtain.” Only the concept of the Universal Father—one God in the place of many gods—enabled mortal man to comprehend the Father as divine creator and infinite controller.
2014 1:0.1 OTAC Svih je Bog svega stvorenog, Prvi Izvor i Središte svih stvari i bića. Prvo trebate misliti o Bogu kao stvoritelju, zatim kao nadgledniku, te konačno kao beskonačnom održavatelju. Istina o Ocu Svih je počela svitati nad čovječanstvom kada je prorok rekao: "Ti si,Bože, jedini; nema drugog osim tebe. Ti si stvorio nebo i nebesa nad nebesima i vojsku njihovu; ti ih čuvaš i nadgledaš. Sinovi Božji su stvorili svemire. Stvoritelj se svjetlošću ogrče kao plaštom, nebo si razapinje kao šator
[1]." Jedino zahvaljujući konceptu Oca Svih - jednom Bogu umjesto mnogih bogova - smrtni čovjek je bio u stanju shvatiti da je Otac božanski stvoritelj i beskonačni kontrolor.
[1]
1955 1:0.2 The myriads of planetary systems were all made to be eventually inhabited by many different types of intelligent creatures, beings who could know God, receive the divine affection, and love him in return. The universe of universes is the work of God and the dwelling place of his diverse creatures. “God created the heavens and formed the earth; he established the universe and created this world not in vain; he formed it to be inhabited.”
2014 1:0.2 Mnoštvo planetarnih sustava je sazdano kako bi se tu s vremenom naselilo mnogo različitih vrsta inteligentnih stvorenih bića, bića koja bi mogla poznati Boga, primiti božansku ljubav i zauzvrat ga voljeti. Svemir nad svemirima je djelo Boga i prebivalište njegovih raznovrsnih stvorenja. "Bog je oblikovao i sazdao zemlju; on je učvrstio svemir i stvorio ovaj svijet i nije ga stvorio nizašto; uobličio je svijet za obitavanje[2]."[2]
1955 1:0.3 The enlightened worlds all recognize and worship the Universal Father, the eternal maker and infinite upholder of all creation. The will creatures of universe upon universe have embarked upon the long, long Paradise journey, the fascinating struggle of the eternal adventure of attaining God the Father. The transcendent goal of the children of time is to find the eternal God, to comprehend the divine nature, to recognize the Universal Father. God-knowing creatures have only one supreme ambition, just one consuming desire, and that is to become, as they are in their spheres, like him as he is in his Paradise perfection of personality and in his universal sphere of righteous supremacy. From the Universal Father who inhabits eternity there has gone forth the supreme mandate, “Be you perfect, even as I am perfect.” In love and mercy the messengers of Paradise have carried this divine exhortation down through the ages and out through the universes, even to such lowly animal-origin creatures as the human races of Urantia.
2014 1:0.3 Svi prosvijetljeni svjetovi priznaju i obožavaju Oca Svih, vječnog stvoritelja i beskonačnog održavatelja svega stvorenog. U svemiru nad svemirima bića obdarena voljom započinju dugo, dugo putovanje prema Raju, čarobnu borbu vječne pustolovine koja vodi postignuću Boga Oca. Transcendentni cilj djece vremena je pronaći vječnog Boga, spoznati božansku prirodu i prepoznati Oca Svih. Stvorena bića koja poznaju Boga imaju samo jednu vrhovnu ambiciju, samo jednu prožimajuću želju, a to je da postanu, u svojim vlastitim domenama, poput njega u savršenstvu njegove ličnosti na Raju i u njegovoj univerzalnoj domeni pravedne nadmoći. Od Oca Svih koji živi u vječnosti dolazi vrhovni mandat: "Budite savršeni kao što sam ja savršen[3][4]." U ljubavi i milosrđu glasnici Raja stoljećima raznose tu božansku opomenu širom svemira, čak i tako niskim stvorenim bićima životinjskog porijekla kao što su ljudske rase Urantije.
1955 1:0.4 This magnificent and universal injunction to strive for the attainment of the perfection of divinity is the first duty, and should be the highest ambition, of all the struggling creature creation of the God of perfection. This possibility of the attainment of divine perfection is the final and certain destiny of all man’s eternal spiritual progress.
2014 1:0.4 Ova veličanstvena i sveopća opomena koja nalaže postignuće savršenstva božanstvenosti je prva dužnost i treba biti najviša ambicija svih napaćenih stvorenih bića Boga savršenstva. Ta je mogućnost postizanja božanskog savršenstva konačna i garantirana sudbina cjelokupnog čovjekovog duhovnog napredovanja u vječnosti.
1955 1:0.5 Urantia mortals can hardly hope to be perfect in the infinite sense, but it is entirely possible for human beings, starting out as they do on this planet, to attain the supernal and divine goal which the infinite God has set for mortal man; and when they do achieve this destiny, they will, in all that pertains to self-realization and mind attainment, be just as replete in their sphere of divine perfection as God himself is in his sphere of infinity and eternity. Such perfection may not be universal in the material sense, unlimited in intellectual grasp, or final in spiritual experience, but it is final and complete in all finite aspects of divinity of will, perfection of personality motivation, and God-consciousness.
2014 1:0.5 Smrtnici Urantije se teško mogu nadati savršenstvu u beskonačnom smislu, ali ljudska bića mogu, nakon što započnu život na ovom planetu, postići uzvišeni i božanski cilj koji je beskonačni Bog postavio smrtnom čovjeku; a kad postignu tu sudbinu, oni će u svemu što se odnosi na samoostvarenje i umno postignuće, biti jednako preobilni u svojoj domeni božanskog savršenstva kao što je Bog preobilan u svojoj domeni beskonačnosti i vječnosti. Takvo savršenstvo ne mora biti univerzalno u materijalnom smislu, neograničeno u intelektualnom shvaćanju ili krajnje u duhovnom iskustvu, ali je krajnje i potpuno u svim konačnim aspektima božanstvenosti volje, savršenstva motivacije ličnosti i svijesti Boga.
1955 1:0.6 This is the true meaning of that divine command, “Be you perfect, even as I am perfect,” which ever urges mortal man onward and beckons him inward in that long and fascinating struggle for the attainment of higher and higher levels of spiritual values and true universe meanings. This sublime search for the God of universes is the supreme adventure of the inhabitants of all the worlds of time and space.
2014 1:0.6 To je pravi smisao te božanske naredbe, "Budite savršeni kao što sam ja savršen," koja neprestano nagoni smrtnog čovjeka da stremi prema unutra u toj dugoj i fascinantnoj borbi za postizanje sve viših i viših razina duhovnih vrijednosti i istinskih kozmičkih značenja. Ova vrhunska potraga za Bogom svemira predstavlja najvišu pustolovinu žitelja svih svjetova vremena i prostora.
¶ 1. OČEVO IME
1. THE FATHER’S NAME
1. OČEVO IME
1955 1:1.1 Of all the names by which God the Father is known throughout the universes, those which designate him as the First Source and the Universe Center are most often encountered. The First Father is known by various names in different universes and in different sectors of the same universe. The names which the creature assigns to the Creator are much dependent on the creature’s concept of the Creator. The First Source and Universe Center has never revealed himself by name, only by nature. If we believe that we are the children of this Creator, it is only natural that we should eventually call him Father. But this is the name of our own choosing, and it grows out of the recognition of our personal relationship with the First Source and Center.
2014 1:1.1 Od svih imena po kojima je Otac Svih poznat širom svemira, najčešće se sreću ona koja ga opisuju kao Prvi Izvor i Kozmičko Središte. Prvi Otac je poznat po različitim imenima u različitim svemirima i u različitim sektorima u istom svemiru. Imena kojima određeno stvorenje naziva Stvoritelja uveliko ovise o načinu na koji to biće spoznaje Stvoritelja. Prvi Izvor i Kozmičko Središte sebe nikada nije obznanio po imenu, već samo po prirodi. Ako vjerujemo da smo djeca ovog Stvoritelja, prirodno je da ćemo ga prije ili kasnije nazvati Ocem[5]. No, to je ime stvarnašeg vlastitog izbora i ono izrasta iz naše spoznaje vlastitog osobnog odnosa s Prvim Izvorom i Središtem.[3]
1955 1:1.2 The Universal Father never imposes any form of arbitrary recognition, formal worship, or slavish service upon the intelligent will creatures of the universes. The evolutionary inhabitants of the worlds of time and space must of themselves—in their own hearts—recognize, love, and voluntarily worship him. The Creator refuses to coerce or compel the submission of the spiritual free wills of his material creatures. The affectionate dedication of the human will to the doing of the Father’s will is man’s choicest gift to God; in fact, such a consecration of creature will constitutes man’s only possible gift of true value to the Paradise Father. In God, man lives, moves, and has his being; there is nothing which man can give to God except this choosing to abide by the Father’s will, and such decisions, effected by the intelligent will creatures of the universes, constitute the reality of that true worship which is so satisfying to the love-dominated nature of the Creator Father.
2014 1:1.2 Otac Svih nikada ne nameće bilo kakav oblik proizvoljnog priznanja, formalnog obožavanja ili ropske službe od svojih inteligentnih stvorenja u svemirima. Evolucijski žitelji svjetova vremena i prostora moraju sami - u svojim srcima - prepoznati, voljeti Boga i od svoje volje obožavati Boga. Stvoritelj odbija prisiliti ili prinuditi svoja materijalna stvorenja da mu potčine svoju duhovnu slobodnu volju. Ljubavlju motivirano posvećuje ljudske volje izvršenju Očeve volje je čovjekov najodabraniji dar Bogu; ustvari, takvo posvećenje volje stvorenog bića tvori jedini mogući dar od istinske vrijednosti koji čovjek može dati Rajskom Ocu. U Bogu čovjek živi, kreće se i jeste; ne postoji ništa što čovjek može dati Bogu, osim što će izabrati da živi prema Očevog volji, a kad inteligentna stvorena bića slobodne volje koja žive u svemirima donesu takvu odluku, ona tvori stvarnost tog istinskog obožavanja koje donosi tako duboko zadovoljstvo Ocu Stvoritelju kojim dominira ljubav[6].[4]
1955 1:1.3 When you have once become truly God-conscious, after you really discover the majestic Creator and begin to experience the realization of the indwelling presence of the divine controller, then, in accordance with your enlightenment and in accordance with the manner and method by which the divine Sons reveal God, you will find a name for the Universal Father which will be adequately expressive of your concept of the First Great Source and Center. And so, on different worlds and in various universes, the Creator becomes known by numerous appellations, in spirit of relationship all meaning the same but, in words and symbols, each name standing for the degree, the depth, of his enthronement in the hearts of his creatures of any given realm.
2014 1:1.3 Kada postanete istinski svjesni Boga, nakon što stvarno otkrijete veličanstvenog Stvoritelja i počnete doživljavati ostvarenje unutarnje prisutnosti božanskog nadglednika, tada, sukladno vašem prosvjetljenju i načinu i postupku kojima božanski Sinovi obznanjuju Boga, možete naći ime za Oca Svih koje će prikladno izraziti vaš koncept Prvog Velikog Izvora i Središta. I tako, na različitim svjetovima i u različitim svemirima, Stvoritelj je poznat po različitim imenima koja u duhu odnosa imaju isto značenje, ali svako u riječi i simbolima obilježava različit stupanj, dubinu i mjeru Očeva ustoličenja u srcima njegovih stvorenih bića određenog svijeta.
1955 1:1.4 Near the center of the universe of universes, the Universal Father is generally known by names which may be regarded as meaning the First Source. Farther out in the universes of space, the terms employed to designate the Universal Father more often mean the Universal Center. Still farther out in the starry creation, he is known, as on the headquarters world of your local universe, as the First Creative Source and Divine Center. In one near-by constellation God is called the Father of Universes. In another, the Infinite Upholder, and to the east, the Divine Controller. He has also been designated the Father of Lights, the Gift of Life, and the All-powerful One.
2014 1:1.4 U blizini središta svemira nad svemirima, Otac Svih je uglavnom poznat po imenima čije značenje približno odgovara konceptu Prvog Izvora. Što se više udaljimo od ovog središta u svemire prostora, pojmovi koji opisuju Oca Svih sve češće imaju značenje Univerzalnog Centra. Još dublje u zvjezdanom stvaranju, kao i na svijetu glavnog središta vašeg lokalnog svemira, vidimo da je Bog poznat kao Prvi Stvaralački Izvor i Božansko Središte. Otac je u jednom obližnjem zviježđu poznat kao Otac Svemira. U drugom, kao Beskonačni Održavatelj, a prema istoku kao Božanski Kontrolor. On je također poznat kao Otac Svjetla, Dar Života i Svemogući[7][8][9].
1955 1:1.5 On those worlds where a Paradise Son has lived a bestowal life, God is generally known by some name indicative of personal relationship, tender affection, and fatherly devotion. On your constellation headquarters God is referred to as the Universal Father, and on different planets in your local system of inhabited worlds he is variously known as the Father of Fathers, the Paradise Father, the Havona Father, and the Spirit Father. Those who know God through the revelations of the bestowals of the Paradise Sons, eventually yield to the sentimental appeal of the touching relationship of the creature-Creator association and refer to God as “our Father.”
2014 1:1.5 Na onim svjetovima gdje su Rajski Sinovi živjeli svoje darovane živote, Bog je općenito poznat po nekom imenu koje označava osobni odnos, nježnu ljubav i očinsku odanost[10]. Na glavnom centru vašega zviježđa, Bog je poznat kao Otac Svih, dok je na drugim planetarna vašeg lokalnog sustava naseljenih svjetova različito poznat kao Otac Očeva, Rajski Otac, Otac Havone i Duh Otac. Oni koji su upoznali Boga kroz otkrivenja darivanja Rajskih Sinova, na kraju podliježu sentimentalnom dojmu dirljivog odnosa stvorenog bića i Stvoritelja i obično govore o Bogu kao "Ocu našem[11]."
1955 1:1.6 On a planet of sex creatures, in a world where the impulses of parental emotion are inherent in the hearts of its intelligent beings, the term Father becomes a very expressive and appropriate name for the eternal God. He is best known, most universally acknowledged, on your planet, Urantia, by the name God. The name he is given is of little importance; the significant thing is that you should know him and aspire to be like him. Your prophets of old truly called him “the everlasting God” and referred to him as the one who “inhabits eternity.”
2014 1:1.6 Na planetu spolnih bića, svijetu gdje su impulsi roditeljskih emocija duboko uvriježeni u srcima inteligentnih bića, pojam Oca postaje vrlo izražajan i prikladan naziv za vječnog Boga. On je najbolje poznat I općenito prihvaćen na vašem planetu, Urantiji, po imenu Bog. Ime koje mu dajete je od male važnosti; to što je bitno je da ga poznate i da želite biti poput njega. Vaši drevni proroci su ga ispravno zvali "vječnim Bogom" i onim koji "stoluje u vječnosti[12][13]."
¶ 2. STVARNOST BOGA
2. THE REALITY OF GOD
2. STVARNOST BOGA
1955 1:2.1 God is primal reality in the spirit world; God is the source of truth in the mind spheres; God overshadows all throughout the material realms. To all created intelligences God is a personality, and to the universe of universes he is the First Source and Center of eternal reality. God is neither manlike nor machinelike. The First Father is universal spirit, eternal truth, infinite reality, and father personality.
2014 1:2.1 Bog je iskonska stvarnost u svijetu duha; Bog je izvor istine u domenama uma; Bog nadsjenjuje sve u materijalnim svjetovima. Za sve stvorene inteligencije, Bog je ličnost i svemiru nad svemirima, on je Prvi Izvor i Središte vječne stvarnosti. Bog nije bilo poput čovjeka niti poput stroja[14]. Prvi Otac je univerzalni duh, vječna istina, beskonačna stvarnost i očinska ličnost.
1955 1:2.2 The eternal God is infinitely more than reality idealized or the universe personalized. God is not simply the supreme desire of man, the mortal quest objectified. Neither is God merely a concept, the power-potential of righteousness. The Universal Father is not a synonym for nature, neither is he natural law personified. God is a transcendent reality, not merely man’s traditional concept of supreme values. God is not a psychological focalization of spiritual meanings, neither is he “the noblest work of man.” God may be any or all of these concepts in the minds of men, but he is more. He is a saving person and a loving Father to all who enjoy spiritual peace on earth, and who crave to experience personality survival in death.
2014 1:2.2 Vječni Bog je beskonačno mnogo više od idealizirane stvarnosti ili personaliziranog svemira. Bog nije samo vrhovna želja čovjeka, konkretizirano smrtno nastojanje. Bog nije puki koncept, snaga i potencijal pravednosti. Otac Svih nije sinonim za prirodu, niti je personalizirani prirodni zakon. Bog je transcendentna stvarnost, a ne samo čovjekov tradicionalni koncept najviših vrijednosti. Bog nije psihološko usredotočenje duhovnih značenja, niti je "čovjekova najplemenitija tvorevina." Bog može biti bilo koji ili svi ti koncepti u umovima ljudi, ali on je više. On je osoba spasenja i Otac ljubavi svima koji uživaju duhovni mir na zemlji i koji žude doživjeti opstanak ličnosti u smrti.
1955 1:2.3 The actuality of the existence of God is demonstrated in human experience by the indwelling of the divine presence, the spirit Monitor sent from Paradise to live in the mortal mind of man and there to assist in evolving the immortal soul of eternal survival. The presence of this divine Adjuster in the human mind is disclosed by three experiential phenomena:
2014 1:2.3 Aktualnost postojanja Boga se pokazuje u ljudskom iskustvu unutarnje božanske prisutnosti, duhu Osmatraču koji je poslan iz Raja da živi u smrtnom umu čovjeka i tu da pomogne u razvoju besmrtne duše vječnog opstanka. Prisutnost tog božanskog Ispravljača u ljudskom umu se može vidjeti u tri iskustvene pojave:
1955 1:2.4 1. The intellectual capacity for knowing God—God-consciousness.
1955 1:2.6 3. The personality craving to be like God—the wholehearted desire to do the Father’s will.
1955 1:2.7 The existence of God can never be proved by scientific experiment or by the pure reason of logical deduction. God can be realized only in the realms of human experience; nevertheless, the true concept of the reality of God is reasonable to logic, plausible to philosophy, essential to religion, and indispensable to any hope of personality survival.
2014 1:2.7 Postojanje Boga nikada ne može biti dokazano znanstvenim eksperimentom ili čistim sudom logičkog zaključivanja. Bog se može spoznati samo u domenama ljudskog iskustva; unatoč tome, istinski koncept Božje stvarnosti je razuman sa stanovišta logike, uvjerljiv sa stanovišta filozofije, neizostavan sa stanovišta religije i neophodan za postojanje bilo kakve nade u opstanak ličnosti.
1955 1:2.8 Those who know God have experienced the fact of his presence; such God-knowing mortals hold in their personal experience the only positive proof of the existence of the living God which one human being can offer to another. The existence of God is utterly beyond all possibility of demonstration except for the contact between the God-consciousness of the human mind and the God-presence of the Thought Adjuster that indwells the mortal intellect and is bestowed upon man as the free gift of the Universal Father.
2014 1:2.8 Oni koji poznaju Boga su doživjeli činjenicu njegove prisutnosti; takvi smrtnici koji poznaju Boga imaju u svom osobnom iskustvu jedini pozitivan dokaz o postojanju živućeg Boga koji ljudsko biće može pružiti svojim bližnjima. Doslovno je nemoguće dokazati postojanje Boga osim kontaktom između ljudskog uma koji je svjestan Boga i Božje prisutnosti - Misaonog Ispravljača koji živi u smrtnom intelektu - kojeg je Oca Svih čovjeku badava darovao.
1955 1:2.9 In theory you may think of God as the Creator, and he is the personal creator of Paradise and the central universe of perfection, but the universes of time and space are all created and organized by the Paradise corps of the Creator Sons. The Universal Father is not the personal creator of the local universe of Nebadon; the universe in which you live is the creation of his Son Michael. Though the Father does not personally create the evolutionary universes, he does control them in many of their universal relationships and in certain of their manifestations of physical, mindal, and spiritual energies. God the Father is the personal creator of the Paradise universe and, in association with the Eternal Son, the creator of all other personal universe Creators.
2014 1:2.9 U teoriji možete misliti o Bogu kao Stvoritelju i on je osobno stvorio Raj i središnji svemir savršenstva, ali svemire vremena i prostora stvara i organizira Rajski zbor Sinova Stvoritelja. Otac Svih nije osobno stvorio lokalni svemir Nebadon; svemir u kojem živite je djelo njegova Sina Mihaela. Iako Otac osobno ne stvara evolucijske svemire, on kontrolira mnoge njihove univerzalne odnose i neke njihove manifestacije fizičkih, umnih i duhovnih energija. Bog Otac je osobno stvorio Rajski svemir, dok je zajedno s Vječnim Sinom stvorio sve druge osobne kozmičke Stvoritelje.
1955 1:2.10 As a physical controller in the material universe of universes, the First Source and Center functions in the patterns of the eternal Isle of Paradise, and through this absolute gravity center the eternal God exercises cosmic overcontrol of the physical level equally in the central universe and throughout the universe of universes. As mind, God functions in the Deity of the Infinite Spirit; as spirit, God is manifest in the person of the Eternal Son and in the persons of the divine children of the Eternal Son. This interrelation of the First Source and Center with the co-ordinate Persons and Absolutes of Paradise does not in the least preclude the direct personal action of the Universal Father throughout all creation and on all levels thereof. Through the presence of his fragmentized spirit the Creator Father maintains immediate contact with his creature children and his created universes.
2014 1:2.10 Kao fizički kontrolor u materijalnom svemiru nad svemirima, Prvi Izvor i Središte djeluje u uzorcima vječnog Rajskog Otoka i kroz ovo apsolutno gravitacijsko težište, vječni Bog ostvaruje vrhovnu kozmičku kontrolu nad fizičkom razinom u središnjem svemiru i cijelom svemiru nad svemirima. Kao um, Bog djeluje u Božanstvu Beskonačnog Duha; kao duh, Bog se ispoljava u osobi Vječnog Sina i u osobama božanske djece Vječnog Sina. Ovaj odnos između Prvog Izvora i Središta i ravnopravnih Osoba i Apsoluta Raja ni najmanje ne isključuje izravno osobno djelovanje Oca Svih širom sveg stvaranja i na svim njezinim razinama. Kroz prisutnost svog fragmentiranog duha, Otac Stvoritelj održava neposredan kontakt sa svojom stvorenom djecom i svojim stvorenim svemirima.
¶ 3. BOG JE SVEOPĆI DUH
3. GOD IS A UNIVERSAL SPIRIT
3. BOG JE SVEOPĆI DUH
1955 1:3.1 “God is spirit.” He is a universal spiritual presence. The Universal Father is an infinite spiritual reality; he is “the sovereign, eternal, immortal, invisible, and only true God.” Even though you are “the offspring of God,” you ought not to think that the Father is like yourselves in form and physique because you are said to be created “in his image”—indwelt by Mystery Monitors dispatched from the central abode of his eternal presence. Spirit beings are real, notwithstanding they are invisible to human eyes; even though they have not flesh and blood.
2014 1:3.1 "Bog je duh[18]." On je sveopća duhovna prisutnost. Otac Svih je beskonačna duhovna stvarnost; on je "suvereni vladar koji je vječan, besmrtan, nevidljiv i jedini pravi Bog[19]." Iako "od njega potječete," ne trebate misliti da vam Otac naliči u formi i fizičkom obličju zato što vam je rečeno da ste stvoreni "njemu na sliku" - da u vama žive Tajnoviti Osmatrači koji su odaslani iz središnjeg prebivališta njegove vječne prisutnosti[20][21]. Bića duha su stvarna, bez obzira što su nevidljiva ljudskim očima; što nisu od krvi i mesa.
1955 1:3.2 Said the seer of old: “Lo, he goes by me, and I see him not; he passes on also, but I perceive him not.” We may constantly observe the works of God, we may be highly conscious of the material evidences of his majestic conduct, but rarely may we gaze upon the visible manifestation of his divinity, not even to behold the presence of his delegated spirit of human indwelling.
2014 1:3.2 Kako je rekao drevni mudrac: "Evo, ide ispred mene, a ja ga ne vidim, on prolazi, ali ja ga ne opažam[22]." Možemo neprestano promatrati Božja djela i biti duboko svjesni materijalnih dokaza njegovih veličanstvenih aktivnosti, ali rijetko imamo priliku vidjeti ispoljenje njegove božanstvenosti ili prisutnost njegova odaslanog duha koji prebiva u čovjeku.
1955 1:3.3 The Universal Father is not invisible because he is hiding himself away from the lowly creatures of materialistic handicaps and limited spiritual endowments. The situation rather is: “You cannot see my face, for no mortal can see me and live.” No material man could behold the spirit God and preserve his mortal existence. The glory and the spiritual brilliance of the divine personality presence is impossible of approach by the lower groups of spirit beings or by any order of material personalities. The spiritual luminosity of the Father’s personal presence is a “light which no mortal man can approach; which no material creature has seen or can see.” But it is not necessary to see God with the eyes of the flesh in order to discern him by the faith-vision of the spiritualized mind.
2014 1:3.3 Otac Svih nije nevidljiv jer se krije od niskih stvorenja koja su opsjednuta materijalnim teškoćama i ograničena nedostatnošću svojih duhovnih obdarenja. Prije je slučaj da: "Ti moga lica ne možeš vidjeti, jer ne može čovjek mene vidjeti i na životu ostati[23]." Materijalni čovjek ne može vidjeti Boga koji je duh i sačuvati svoju smrtnu egzistenciju. Niže grupe bića duha i druge vrste materijalnih ličnosti ne mogu prići slavi i duhovom sjaju prisutnosti božanske ličnosti. Duhovni sjaj Očeve osobne prisutnosti je "svjetlo kojem ni jedan smrtnik ne može prići; koje ni jedan smrtni čovjek nije vidio niti može vidjeti[24]." Ali nije potrebno da čovjek vidi Boga tjelesnim očima, kako bi ga opazio vizijom vjere produhovljenog uma.
1955 1:3.4 The spirit nature of the Universal Father is shared fully with his coexistent self, the Eternal Son of Paradise. Both the Father and the Son in like manner share the universal and eternal spirit fully and unreservedly with their conjoint personality co-ordinate, the Infinite Spirit. God’s spirit is, in and of himself, absolute; in the Son it is unqualified, in the Spirit, universal, and in and by all of them, infinite.
2014 1:3.4 Otac Svih u potpunosti dijeli svoju prirodu duha sa svojim supostojećim "ja," Vječnim Sinom Raja. Otac i Sin na jednak način dijele potpuno i bezrezervno svoj sveopći i vječni duh sa sebi ravnopravnom pridruženom ličnosti, Beskonačnim Duhom. Božji duh je u sebi i po sebi apsolutan; u Sinu je bezuvjetan, u Duhu je sveopći, dok je u njima i kroz sve njih, beskonačan.
1955 1:3.5 God is a universal spirit; God is the universal person. The supreme personal reality of the finite creation is spirit; the ultimate reality of the personal cosmos is absonite spirit. Only the levels of infinity are absolute, and only on such levels is there finality of oneness between matter, mind, and spirit.
2014 1:3.5 Bog je sveopći duh; Bog je sveopća osoba. Najviša osobna stvarnost konačnog stvaranja je duh; krajnja stvarnost osobnog kozmosa je apsonitni duh. Samo su razine beskonačnosti apsolutne i samo na takvim razinama vlada krajnje jedinstvo između materije, uma i duha.
1955 1:3.6 In the universes God the Father is, in potential, the overcontroller of matter, mind, and spirit. Only by means of his far-flung personality circuit does God deal directly with the personalities of his vast creation of will creatures, but he is contactable (outside of Paradise) only in the presences of his fragmented entities, the will of God abroad in the universes. This Paradise spirit that indwells the minds of the mortals of time and there fosters the evolution of the immortal soul of the surviving creature is of the nature and divinity of the Universal Father. But the minds of such evolutionary creatures originate in the local universes and must gain divine perfection by achieving those experiential transformations of spiritual attainment which are the inevitable result of a creature’s choosing to do the will of the Father in heaven.
2014 1:3.6 U svemirima Bog Otac je u potencijalu vrhovni kontrolor materije, uma i duha. Samo pomoću svog rasprostranjenog kruga ličnosti Bog može izravno saobraćati s ličnostima svog ogromnog stvaranja bića slobodne volje, ali ova bića mogu uspostaviti kontakt s Bogom (izvan Raja) samo u prisutnostima njegovih fragmentiranih jedinki koje su volja Božja u svemirima. Ovaj Rajski duh koji živi u umovima smrtnika vremena i koji tu potiče evoluciju besmrtne duše preživjelog stvorenog bića, ima prirodu i božanstvenost Oca Svih. Ali umovi takvih evolucijskih stvorenih bića vuku porijeklo iz lokalnih svemira i moraju steći božansko savršenstvo postizanjem iskustvene transformacije duhovnog postignuća koja je neminovna posljedica odabira stvorenog bića da čini volju Oca na nebu.
1955 1:3.7 In the inner experience of man, mind is joined to matter. Such material-linked minds cannot survive mortal death. The technique of survival is embraced in those adjustments of the human will and those transformations in the mortal mind whereby such a God-conscious intellect gradually becomes spirit taught and eventually spirit led. This evolution of the human mind from matter association to spirit union results in the transmutation of the potentially spirit phases of the mortal mind into the morontia realities of the immortal soul. Mortal mind subservient to matter is destined to become increasingly material and consequently to suffer eventual personality extinction; mind yielded to spirit is destined to become increasingly spiritual and ultimately to achieve oneness with the surviving and guiding divine spirit and in this way to attain survival and eternity of personality existence.
2014 1:3.7 U unutarnjem iskustvu čovjeka, um je pridružen materiji. Takvi umovi koji su povezani s materijom ne mogu preživjeti tjelesnu smrt. Tehnika preživljavanja je u tim prilagodbama ljudske volje i tim transformacijama u smrtnom umu kojima takav intelekt koji je svjestan Boga postupno postaje prvo poučen duhom i na kraju vođen duhom. Ova evolucija ljudskog uma od materijalne povezanosti do sjedinjenja s duhom rezultira u transmutaciji tih faza smrtnog uma koje potencijalno imaju prirodu duha u morontija stvarnosti besmrtne duše. Smrtnom umu koji je podređen materiji suđeno je da postane sve više materijalan, i da doživi prekid postojanja ličnosti; umu kojim upravlja duh suđeno je da postane sve duhovniji i da s vremenom postigne jedinstvo s preživjelim i upravnim božanskim duhom i na taj način postigne opstanak i vječno postojanje ličnosti.
1955 1:3.8 I come forth from the Eternal, and I have repeatedly returned to the presence of the Universal Father. I know of the actuality and personality of the First Source and Center, the Eternal and Universal Father. I know that, while the great God is absolute, eternal, and infinite, he is also good, divine, and gracious. I know the truth of the great declarations: “God is spirit” and “God is love,” and these two attributes are most completely revealed to the universe in the Eternal Son.
2014 1:3.8 Ja dolazim od Vječnoga, i više sam puta imao priliku biti u prisutnosti Oca Svih. Poznajem aktualnost i ličnost Prvog Izvora i Središta, Vječnog Oca Svih. Znam da je veliki Bog apsolutan, vječan i beskonačan, ali je isto tako dobar, božanski i milostiv. Znam istinu velikih izjava: "Bog je duh" i "Bog je ljubav," a te se osobine najpotpunije objavljuju svemiru u Vječnom Sinu[25][26].
¶ 4. BOŽJA TAJNOVITOST
4. THE MYSTERY OF GOD
4. BOŽJA TAJNOVITOST
1955 1:4.1 The infinity of the perfection of God is such that it eternally constitutes him mystery. And the greatest of all the unfathomable mysteries of God is the phenomenon of the divine indwelling of mortal minds. The manner in which the Universal Father sojourns with the creatures of time is the most profound of all universe mysteries; the divine presence in the mind of man is the mystery of mysteries.
2014 1:4.1 Beskonačnost savršenstva Boga je takva da Bog mora ostati vječna tajna. A najveća od svih nemjerljivih otajstava Boga je fenomen da on živi u smrtnim umovima. Način na koji Otac Svih prebiva u stvorenim bićima vremena je najveći misterij svemira; božanska prisutnost u umu čovjeka je tajna nad tajnama.
1955 1:4.2 The physical bodies of mortals are “the temples of God.” Notwithstanding that the Sovereign Creator Sons come near the creatures of their inhabited worlds and “draw all men to themselves”; though they “stand at the door” of consciousness “and knock” and delight to come in to all who will “open the doors of their hearts”; although there does exist this intimate personal communion between the Creator Sons and their mortal creatures, nevertheless, mortal men have something from God himself which actually dwells within them; their bodies are the temples thereof.
2014 1:4.2 Fizička tijela smrtnika su "hramovi Božji[27]." Bez obzira što se Suvereni Sinovi Stvoritelji mogu približiti stvorenim bićima naseljenih svjetova i "privući sebi sve ljude," iako oni "stoje na vratima" svijesti "i kucaju" i raduju se kad mogu ući i prići svima koji "otvore vrata svojih srca," iako zaista postoji takva intimna osobna komunikacija između Sinova Stvoritelja i njihovih smrtnih stvorenja, smrtni ljudi imaju nešto od samog Boga što aktualno živi u njima; njihova tijela su hramovi ove prisutnosti[28][29].
1955 1:4.3 When you are through down here, when your course has been run in temporary form on earth, when your trial trip in the flesh is finished, when the dust that composes the mortal tabernacle “returns to the earth whence it came”; then, it is revealed, the indwelling “Spirit shall return to God who gave it.” There sojourns within each moral being of this planet a fragment of God, a part and parcel of divinity. It is not yet yours by right of possession, but it is designedly intended to be one with you if you survive the mortal existence.
2014 1:4.3 Po završetku života tamo dolje, po isteku vašeg privremenom obličja na zemlji, kad se vaše pokusno putovanje u tijelu završi i kad se prah od kojeg je napravljeno smrtno tijelo "vrati u zemlju iz koje je došao" tada se, kako je obznanjeno, "duh vraća Bogu koji ga je dao[30][31]." U svakom moralnom biću ovog planeta prebiva fragment Boga, dio paketa božanstvenosti. On još nije u vašem posjedu, ali izvorno je planirano da se s vama sjedini ako preživite smrtnu egzistenciju.
1955 1:4.4 We are constantly confronted with this mystery of God; we are nonplused by the increasing unfolding of the endless panorama of the truth of his infinite goodness, endless mercy, matchless wisdom, and superb character.
2014 1:4.4 Mi smo stalno suočeni s otajstvom Boga; zapanjeni smo sa sve većim otkrivenjem beskrajne panorame istine njegove beskonačne dobrote, beskrajnog milosrđa, neusporedive mudrosti i vrhunskog karaktera.
1955 1:4.5 The divine mystery consists in the inherent difference which exists between the finite and the infinite, the temporal and the eternal, the time-space creature and the Universal Creator, the material and the spiritual, the imperfection of man and the perfection of Paradise Deity. The God of universal love unfailingly manifests himself to every one of his creatures up to the fullness of that creature’s capacity to spiritually grasp the qualities of divine truth, beauty, and goodness.
2014 1:4.5 Božansko otajstvo počiva u razlici između konačnog i beskonačnog, vremenskog i vječnog, vremensko-prostornog stvorenja i Sveopćeg Stvoritelja, materijalnog i duhovnog, nesavršenosti čovjeka i savršenstva Rajskog Božanstva. Bog sveopće ljubavi se nepogrešivo očituje svakom svom stvorenju do punine sposobnosti tog stvorenog bića da duhovno shvati osobine božanske istine, ljepote i dobrote.
1955 1:4.6 To every spirit being and to every mortal creature in every sphere and on every world of the universe of universes, the Universal Father reveals all of his gracious and divine self that can be discerned or comprehended by such spirit beings and by such mortal creatures. God is no respecter of persons, either spiritual or material. The divine presence which any child of the universe enjoys at any given moment is limited only by the capacity of such a creature to receive and to discern the spirit actualities of the supermaterial world.
2014 1:4.6 Svakom duhu i svakom smrtnom stvorenju u svakoj domeni i na svakom svijetu svemira nad svemirima, Otac Svih otkriva svoje milostivo i božansko "ja" koje taj duh ili to smrtno stvorenje ima sposobnost razabrati ili razumjeti. Bog nije pristran ni prema kojoj osobi, bilo duhovnoj ili materijalnoj[32]. Božanska prisutnost koju bilo koje kozmičko dijete svemira može primiti je ograničena samo kapacitetom takvog bića da primi i razabere aktualnosti duha nadmaterijalnog svijeta.
1955 1:4.7 As a reality in human spiritual experience God is not a mystery. But when an attempt is made to make plain the realities of the spirit world to the physical minds of the material order, mystery appears: mysteries so subtle and so profound that only the faith-grasp of the God-knowing mortal can achieve the philosophic miracle of the recognition of the Infinite by the finite, the discernment of the eternal God by the evolving mortals of the material worlds of time and space.
2014 1:4.7 Bog nije tajna kao stvarnost u ljudskom duhovnom iskustvu. Ali kada pokušamo objasniti stvarnosti svijeta duha fizičkim umovima materijalnog reda, pojavljuje se tajnovitost: otajstva tako suptilna i tako duboka da samo smrtnik koji poznaje Boga može postići to filozofsko čudo samo pomoću shvaćanja svoje vjere, prepoznavanje Beskonačnog od strane konačnog, razlučivanje vječnoga Boga od strane evolucijskih smrtnika materijalnih svjetova vremena i prostora.
¶ 5. LIČNOST OCA SVIH
5. PERSONALITY OF THE UNIVERSAL FATHER
5. LIČNOST OCA SVIH
1955 1:5.1 Do not permit the magnitude of God, his infinity, either to obscure or eclipse his personality. “He who planned the ear, shall he not hear? He who formed the eye, shall he not see?” The Universal Father is the acme of divine personality; he is the origin and destiny of personality throughout all creation. God is both infinite and personal; he is an infinite personality. The Father is truly a personality, notwithstanding that the infinity of his person places him forever beyond the full comprehension of material and finite beings.
2014 1:5.1 Nemojte dopustiti veličini Boga, njegovoj beskonačnosti, da bilo zasjeni ili pomuti njegovu ličnost. "Onaj što uho zasadi, da ne čuje? Koji stvori oko, da ne vidi?" Otac Svih je vrhunac božanske ličnosti; on je izvor i sudbina ličnosti širom svega stvorenog[33]. Bog je beskonačan i osoban; on je beskonačna ličnost. Otac je uistinu ličnost, unatoč tome što ga beskonačnost njegove ličnosti zauvijek stavlja izvan dometa punog shvaćanja materijalnih i konačnih bića.
1955 1:5.2 God is much more than a personality as personality is understood by the human mind; he is even far more than any possible concept of a superpersonality. But it is utterly futile to discuss such incomprehensible concepts of divine personality with the minds of material creatures whose maximum concept of the reality of being consists in the idea and ideal of personality. The material creature’s highest possible concept of the Universal Creator is embraced within the spiritual ideals of the exalted idea of divine personality. Therefore, although you may know that God must be much more than the human conception of personality, you equally well know that the Universal Father cannot possibly be anything less than an eternal, infinite, true, good, and beautiful personality.
2014 1:5.2 Bog je mnogo više od ličnosti, kako ljudski um razumije ličnost; on je čak daleko više nego bilo koji mogući pojam nadličnosti. Ali posve je uzaludno raspravljati takve nepojmljive pojmove božanske ličnosti s umovima materijalnih stvorenih bića čija najviša koncepcija stvarnosti bića počiva u ideji i idealu ličnosti. Najviši koncept Sveopćeg Stvoritelja koji stvoreno materijalno biće može razumjeti počiva u duhovnim idealima uzvišene ideje božanske ličnosti. Dakle, iako vam može biti jasno da je Bog mnogo više od ljudskog koncepta ličnosti, jednako tako trebate znati da Otac Svih ne može biti ništa manje nego vječna, beskonačna, istinita, dobra i prekrasna ličnost.
1955 1:5.3 God is not hiding from any of his creatures. He is unapproachable to so many orders of beings only because he “dwells in a light which no material creature can approach.” The immensity and grandeur of the divine personality is beyond the grasp of the unperfected mind of evolutionary mortals. He “measures the waters in the hollow of his hand, measures a universe with the span of his hand. It is he who sits on the circle of the earth, who stretches out the heavens as a curtain and spreads them out as a universe to dwell in.” “Lift up your eyes on high and behold who has created all these things, who brings out their worlds by number and calls them all by their names”; and so it is true that “the invisible things of God are partially understood by the things which are made.” Today, and as you are, you must discern the invisible Maker through his manifold and diverse creation, as well as through the revelation and ministration of his Sons and their numerous subordinates.
2014 1:5.3 Bog se ne krije ni od jednog svog stvorenja. On je nedostupan mnogim redovima bića samo zato što "prebiva u svjetlu kojem ni jedno materijalno biće ne može pristupiti[34]." Beskraj i raskoš božanske ličnosti je izvan dosega nesavršenog uma evolucijskih smrtnika. On "mjeri more i nebesa šakom svojom, mjeri svemir rukom svojom. On je taj koji stoluje nad krugom zemaljskim, koji je nebesa kao kao šator protegao, za stan u svemiru razapeo[35]." "Podignite oči i gledajte: tko je sve to stvorio, tko svjetove po broju stvori i sve ih zove po imenu"; i tako je istina da su "nevidljiva njegova vječna svojstva i samo djelomično razumljiva onima koje je stvorio[36][37]." Danas, onakvi kakvi jeste, morate razlučiti nevidljivog Stvoritelja po njegovom mnogostrukom i raznolikom stvaranju, te kroz otkrivenja i službu njegovih Sinova i njihovih mnogobrojnih podređenih bića.
1955 1:5.4 Even though material mortals cannot see the person of God, they should rejoice in the assurance that he is a person; by faith accept the truth which portrays that the Universal Father so loved the world as to provide for the eternal spiritual progression of its lowly inhabitants; that he “delights in his children.” God is lacking in none of those superhuman and divine attributes which constitute a perfect, eternal, loving, and infinite Creator personality.
2014 1:5.4 Iako materijalni smrtnici ne mogu vidjeti osobu Boga, oni se trebaju radovati u uvjerenju da je Bog osoba; vjerom prihvatite istinu da je Otac Svih toliko volio svijet da je osigurao vječno duhovno napredovanje njegovih niskih žitelja; da "on uživa u svojoj djeci[38]." Bogu ne nedostaje ni jedna nadljudska i božanska osobina koja ulazi u savršenu, vječnu, dragu i beskonačnu ličnost Stvoritelja.
1955 1:5.5 In the local creations (excepting the personnel of the superuniverses) God has no personal or residential manifestation aside from the Paradise Creator Sons who are the fathers of the inhabited worlds and the sovereigns of the local universes. If the faith of the creature were perfect, he would assuredly know that when he had seen a Creator Son he had seen the Universal Father; in seeking for the Father, he would not ask nor expect to see other than the Son. Mortal man simply cannot see God until he achieves completed spirit transformation and actually attains Paradise.
2014 1:5.5 U lokalnim stvaranjima (izuzev osoblja supersvemira), Bog nema osobnih ili stambenih manifestacija osim Rajskih Sinova Stvoritelja koji su očevi naseljenih svjetova i suvereni vladari lokalnih svemira. Da je vjera stvorenog bića savršena, ono bi zasigurno znalo da kad vidi Sina Stvoritelja, u njemu vidi Oca Svih; u potrazi za Ocem, biće ne bi tražilo niti očekivalo da vidi bilo što osim Sina[39][40]. Smrtni čovjek jednostavno ne može vidjeti Boga dok ne postigne potpunu preobrazbu duha i istinski ne postigne Raj[41].
1955 1:5.6 The natures of the Paradise Creator Sons do not encompass all the unqualified potentials of the universal absoluteness of the infinite nature of the First Great Source and Center, but the Universal Father is in every way divinely present in the Creator Sons. The Father and his Sons are one. These Paradise Sons of the order of Michael are perfect personalities, even the pattern for all local universe personality from that of the Bright and Morning Star down to the lowest human creature of progressing animal evolution.
2014 1:5.6 Naravi Rajskih Sinova Stvoritelja ne obuhvaćaju sve bezuvjetne potencijale univerzalne apsolutnosti koji obilježavaju beskonačnu narav Prvog Velikog Izvora i Središta, ali Otac Svih je na svaki način božanski prisutan u Sinovima Stvoriteljima. Otac i njegovi Sinovi su jedno[42]. Ovi Rajski Sinovi iz reda Mihaela su savršene ličnosti, čak i uzorak za sve ličnosti lokalnog svemira, od Sjajne Jutarnje Zvijezde do najnižeg stvorenog bića životinjske evolucije.
1955 1:5.7 Without God and except for his great and central person, there would be no personality throughout all the vast universe of universes. God is personality.
2014 1:5.7 Da nije Boga i njegove velike i središnje osobe, ne bi mogla postojati ličnost u prostranom svemiru nad svemirima. Bog je ličnost.
1955 1:5.8 Notwithstanding that God is an eternal power, a majestic presence, a transcendent ideal, and a glorious spirit, though he is all these and infinitely more, nonetheless, he is truly and everlastingly a perfect Creator personality, a person who can “know and be known,” who can “love and be loved,” and one who can befriend us; while you can be known, as other humans have been known, as the friend of God. He is a real spirit and a spiritual reality.
2014 1:5.8 Bez obzira na to što je Bog vječna moć, veličanstvena prisutnost, transcendentni ideal i uzvišeni duh, iako je sve to i beskonačno mnogo više, on je istinski i zauvijek savršena ličnost Stvoritelja, osoba koja može "poznati i biti poznata," koja može "voljeti i biti voljena" i s kojom se možemo sprijateljiti; vi možete postati, kao što su drugi smrtnici bili poznati, kao prijatelj Boga[43][44][45]. On je stvarni duh i duhovna stvarnost.
1955 1:5.9 As we see the Universal Father revealed throughout his universe; as we discern him indwelling his myriads of creatures; as we behold him in the persons of his Sovereign Sons; as we continue to sense his divine presence here and there, near and afar, let us not doubt nor question his personality primacy. Notwithstanding all these far-flung distributions, he remains a true person and everlastingly maintains personal connection with the countless hosts of his creatures scattered throughout the universe of universes.
2014 1:5.9 Vidimo kako se Otac Svih obznanjuje širom svoga svemira; opažamo kako prebiva u nebrojenom mnoštvu stvorenja; vidimo ga u osobama njegovih Suverenih Sinova; tu i tamo, blizu i daleko, osjećamo njegovu božansku prisutnost, ali nemojmo sumnjati ili dovoditi u pitanje primat njegove ličnosti. Bez obzira na sve te daleke distribucije, on ostaje istinska osoba koja zauvijek održava osobnu vezu s nebrojenim mnoštvom svojih stvorenja razasutih širom svemira nad svemirima.
1955 1:5.10 The idea of the personality of the Universal Father is an enlarged and truer concept of God which has come to mankind chiefly through revelation. Reason, wisdom, and religious experience all infer and imply the personality of God, but they do not altogether validate it. Even the indwelling Thought Adjuster is prepersonal. The truth and maturity of any religion is directly proportional to its concept of the infinite personality of God and to its grasp of the absolute unity of Deity. The idea of a personal Deity becomes, then, the measure of religious maturity after religion has first formulated the concept of the unity of God.
2014 1:5.10 Ideja ličnosti Oca Svih je prošireni i istinitiji koncept Boga koji je čovječanstvu najvećim dijelom došao od otkrivenja. Razum, mudrost i religiozno iskustvo sugeriraju i podrazumijevaju ličnost Boga, ali je nisu u potpunosti u stanju potvrditi. Čak je i unutarnji Misaoni Ispravljač predličan. Istina i zrelost bilo koje religije izravno ovise o njezinom konceptu beskonačne ličnosti Boga i njezinoj spoznaji apsolutnog jedinstva Božanstva. Ideja osobnog Božanstva postaje, dakle, mjera religiozne zrelosti nakon što religija formulira koncept jedinstva Boga.
1955 1:5.11 Primitive religion had many personal gods, and they were fashioned in the image of man. Revelation affirms the validity of the personality concept of God which is merely possible in the scientific postulate of a First Cause and is only provisionally suggested in the philosophic idea of Universal Unity. Only by personality approach can any person begin to comprehend the unity of God. To deny the personality of the First Source and Center leaves one only the choice of two philosophic dilemmas: materialism or pantheism.
2014 1:5.11 Primitivna religija je imala mnoge osobne bogove, koji su bili oblikovani u ljudskom obličju. Otkrivenje potvrđuje koncept ličnosti Boga koji teško može postojati u znanstvenoj pretpostavci Prvog Uzroka i koji je samo provizorno sugeriran u filozofskoj ideji Sveopćeg Jedinstva. Samo pristupom ličnosti može bilo koja osoba početi shvaćati jedinstvo Boga. Poricanje ličnosti Prvog Izvora i Središta ostavlja samo dvije filozofske dileme: materijalizam ili panteizam.
1955 1:5.12 In the contemplation of Deity, the concept of personality must be divested of the idea of corporeality. A material body is not indispensable to personality in either man or God. The corporeality error is shown in both extremes of human philosophy. In materialism, since man loses his body at death, he ceases to exist as a personality; in pantheism, since God has no body, he is not, therefore, a person. The superhuman type of progressing personality functions in a union of mind and spirit.
2014 1:5.12 U razmatranju Božanstva, koncept ličnosti mora biti lišen ideje tjelesnosti. Materijalno tijelo nije neophodan dio ličnosti bilo čovjeka ili Boga. Zabluda da Bog ima tijelo postaje očigledna u obje krajnosti ljudske filozofije. U materijalizmu, čovjek gubi svoje tijelo u trenutku smrti, kada prestaje postojati kao ličnost; u panteizmu, kako Bog nema tijelo, on ne može biti osoba. Nadljudski oblik progresivne funkcije ličnosti počiva u jedinstvu uma i duha.
1955 1:5.13 Personality is not simply an attribute of God; it rather stands for the totality of the co-ordinated infinite nature and the unified divine will which is exhibited in eternity and universality of perfect expression. Personality, in the supreme sense, is the revelation of God to the universe of universes.
2014 1:5.13 Ličnost nije samo osobina Boga; ona prije predstavlja ukupnost koordinirane beskonačne prirode i ujedinjene božanske volje koja se ispoljava u vječnosti i univerzalnosti savršenog izražavanja. Ličnost, u najvišem smislu, je otkrivenje Boga svemiru nad svemirima.
1955 1:5.14 God, being eternal, universal, absolute, and infinite, does not grow in knowledge nor increase in wisdom. God does not acquire experience, as finite man might conjecture or comprehend, but he does, within the realms of his own eternal personality, enjoy those continuous expansions of self-realization which are in certain ways comparable to, and analogous with, the acquirement of new experience by the finite creatures of the evolutionary worlds.
2014 1:5.14 Bog, koji je vječan, sveopći, apsolutan i beskonačan, ne može rasti u znanju niti se može povećati u mudrosti. Bog ne stječe iskustvo, kako to konačni čovjek zamišlja i shvaća, ali unutar područja svoje vječne ličnosti, on uživa neprestano proširenje samoostvarenja koje se na određeni način može analogno usporediti s procesom stjecanja novog iskustva konačnih bića evolucijskih svjetova.
1955 1:5.15 The absolute perfection of the infinite God would cause him to suffer the awful limitations of unqualified finality of perfectness were it not a fact that the Universal Father directly participates in the personality struggle of every imperfect soul in the wide universe who seeks, by divine aid, to ascend to the spiritually perfect worlds on high. This progressive experience of every spirit being and every mortal creature throughout the universe of universes is a part of the Father’s ever-expanding Deity-consciousness of the never-ending divine circle of ceaseless self-realization.
2014 1:5.15 Apsolutno savršenstvo beskonačnog Boga bi prouzrokovalo užasna ograničenja bezuvjetne konačnosti savršenstva da nije činjenice da Otac izravno sudjeluje u borbi svake ličnosti svake nesavršene duše u prostranom svemiru koja traži, uz božansku pomoć, da se uspne na duhovno savršene svjetove na visini. To progresivno iskustvo svakog bića duha i svakog smrtnog stvorenja širom svemira nad svemirima, je dio Očeve šireće svijesti Božanstva beskrajnog božanskog kruga neprestanog samoostvarenja.
1955 1:5.16 It is literally true: “In all your afflictions he is afflicted.” “In all your triumphs he triumphs in and with you.” His prepersonal divine spirit is a real part of you. The Isle of Paradise responds to all the physical metamorphoses of the universe of universes; the Eternal Son includes all the spirit impulses of all creation; the Conjoint Actor encompasses all the mind expression of the expanding cosmos. The Universal Father realizes in the fullness of the divine consciousness all the individual experience of the progressive struggles of the expanding minds and the ascending spirits of every entity, being, and personality of the whole evolutionary creation of time and space. And all this is literally true, for “in Him we all live and move and have our being.”
2014 1:5.16 Doslovno je istina: "U svim vašim nevoljama, on pati[46]." "U svim vašim trijumfima, on pobjeđuje u vama i sa vama[47]." Njegov predlični božanski duh je stvarni dio vas. Rajski Otok reagira na sve fizičke metamorfoze svemira nad svemirima; Vječni Sin u sebi ima sve impulse duha svega stvorenog; Združeni Činitelj obuhvaća sve umne izražaje širećeg svemira. Otac Svih ostvaruje u punini božanske svijesti svako individualno iskustvo u naprednim borbama širećih umova i uzlaznih duhova svakog entiteta, bića i ličnosti cjelokupnog evolucijskog stvaranja prostora i vremena. I sve je to doslovno istina, jer "u njemu svi živimo, mičemo se i jesmo[48]."
¶ 6. LIČNOST U SVEMIRU
6. PERSONALITY IN THE UNIVERSE
6. LIČNOST U SVEMIRU
1955 1:6.1 Human personality is the time-space image-shadow cast by the divine Creator personality. And no actuality can ever be adequately comprehended by an examination of its shadow. Shadows should be interpreted in terms of the true substance.
2014 1:6.1 Ljudska ličnost je vremensko-prostorna sjena božanske ličnosti Stvoritelja. Niti jedna aktualnost se ne može prikladno shvatiti izučavanjem njezine sjene. Sjene trebaju biti protumačene u smislu istinske tvari.
1955 1:6.2 God is to science a cause, to philosophy an idea, to religion a person, even the loving heavenly Father. God is to the scientist a primal force, to the philosopher a hypothesis of unity, to the religionist a living spiritual experience. Man’s inadequate concept of the personality of the Universal Father can be improved only by man’s spiritual progress in the universe and will become truly adequate only when the pilgrims of time and space finally attain the divine embrace of the living God on Paradise.
2014 1:6.2 Bog je uzrok sa stanovišta znanosti, ideja s stanovišta filozofije, i osoba sa stanovišta religije, čak sam nebeski Otac ljubavi. Bog je znanstveniku prvobitna sila, filozofu hipoteza jedinstva, a praktikantu religije je živuće duhovno iskustvo. Čovjekov neadekvatni pojam ličnosti Oca Svih mogu uznapredovati samo čovjekovim duhovnim napretkom u svemiru i postaje istinski adekvatan samo kada hodočasnici vremena i prostora konačno postignu božanski zagrljaj živoga Boga na Raju.
1955 1:6.3 Never lose sight of the antipodal viewpoints of personality as it is conceived by God and man. Man views and comprehends personality, looking from the finite to the infinite; God looks from the infinite to the finite. Man possesses the lowest type of personality; God, the highest, even supreme, ultimate, and absolute. Therefore did the better concepts of the divine personality have patiently to await the appearance of improved ideas of human personality, especially the enhanced revelation of both human and divine personality in the Urantian bestowal life of Michael, the Creator Son.
2014 1:6.3 Nikada nemojte izgubiti iz vida dijametralno različito poimanje ličnosti u shvaćanju Boga i čovjeka. Čovjek vidi i razumije ličnost gledajući od konačnog na beskonačno; Bog gleda od beskonačnog na konačno. Čovjek ima najniži oblik ličnosti; Bog ima najviši, čak vrhovni, krajnji i apsolutni. Stoga više koncepcije božanske ličnosti moraju strpljivo čekati na pojavu naprednijih ideja o ljudskoj ličnosti, a posebno na poboljšano otkrivenje ljudske kao i božanske ličnosti u darivanju Mihaela, Sina Stvoritelja na Urantiji.
1955 1:6.4 The prepersonal divine spirit which indwells the mortal mind carries, in its very presence, the valid proof of its actual existence, but the concept of the divine personality can be grasped only by the spiritual insight of genuine personal religious experience. Any person, human or divine, may be known and comprehended quite apart from the external reactions or the material presence of that person.
2014 1:6.4 Predlični božanski duh koji živi u smrtnom umu nosi, u samoj svojoj prisutnosti, valjan dokaz svog aktualnog postojanja, ali koncept božanske ličnosti može biti poznat jedino duhovnim uvidom istinskog osobnog religioznog iskustva. Bilo koja osoba, ljudska ili božanska, može biti poznata i shvaćena od strane bilo koje druge osobe neovisno o njezinim vanjskih reakcijama ili materijalnoj prisutnosti te osobe.
1955 1:6.5 Some degree of moral affinity and spiritual harmony is essential to friendship between two persons; a loving personality can hardly reveal himself to a loveless person. Even to approach the knowing of a divine personality, all of man’s personality endowments must be wholly consecrated to the effort; halfhearted, partial devotion will be unavailing.
2014 1:6.5 Neki stupanj moralne bliskosti i duhovnog sklada mora postojati da osigura prijateljstvo između dvaju osoba; ličnost puna ljubavi sebe teško može obznaniti osobi koja u sebi nema ljubavi. Čak i da pristupi poznavanju božanske ličnosti, sva obdarenja čovjekove ličnosti moraju biti u potpunosti posvećena ovom nastojanju; malodušna i djelomična odanost će biti uzaludna.
1955 1:6.6 The more completely man understands himself and appreciates the personality values of his fellows, the more he will crave to know the Original Personality, and the more earnestly such a God-knowing human will strive to become like the Original Personality. You can argue over opinions about God, but experience with him and in him exists above and beyond all human controversy and mere intellectual logic. The God-knowing man describes his spiritual experiences, not to convince unbelievers, but for the edification and mutual satisfaction of believers.
2014 1:6.6 Što više čovjek razumije samoga sebe i cijeni vrijednost ličnosti svojih bližnjih, on to više žudi da upozna Izvornu Ličnost, i to više takav čovjek koji poznaje Boga nastoji postati poput Izvorne Ličnosti. Možete raspravljati svoja mišljenja o Bogu, ali iskustvo s njim i u njemu postoji iznad i izvan svake ljudske polemike i posve intelektualne logike. Čovjek koji zna Boga opisuje svoja duhovna iskustva, ne kako bi uvjerio nevjernike, već u cilju prosvjećivanja i obostranog zadovoljstva vjernika.
1955 1:6.7 To assume that the universe can be known, that it is intelligible, is to assume that the universe is mind made and personality managed. Man’s mind can only perceive the mind phenomena of other minds, be they human or superhuman. If man’s personality can experience the universe, there is a divine mind and an actual personality somewhere concealed in that universe.
2014 1:6.7 Pretpostaviti da svemir može biti poznat, da je razumljiv, je pretpostaviti da je svemir proizvod uma i da njime upravlja ličnost. Čovjekov um može shvatiti jedino umne pojave drugih umova, bilo ljudskih ili nadljudskih. Ako čovjekova ličnost može doživjeti svemir, to znači da negdje u tom svemiru postoji božanski um i aktualna ličnost.
1955 1:6.8 God is spirit—spirit personality; man is also a spirit—potential spirit personality. Jesus of Nazareth attained the full realization of this potential of spirit personality in human experience; therefore his life of achieving the Father’s will becomes man’s most real and ideal revelation of the personality of God. Even though the personality of the Universal Father can be grasped only in actual religious experience, in Jesus’ earth life we are inspired by the perfect demonstration of such a realization and revelation of the personality of God in a truly human experience.
2014 1:6.8 Bog je duh - ličnost duha; čovjek je također duh - potencijalna ličnost duha[49]. Isus iz Nazareta je dostigao punu realizaciju tog potencijala ličnosti duha u svom ljudskom iskustvu; stoga njegov život postizanja Očeve volje postaje čovjekovo najstvarnije i najidealnije otkrivenje ličnosti Boga. Iako se ličnost Oca Svih može razumjeti samo u stvarnom religioznom iskustvu, u Isusovu zemaljskom životu nalazimo nadahnuće u savršenoj demonstraciji takve realizacije i otkrivenju ličnosti Boga u istinski ljudskom iskustvu.
¶ 7. DUHOVNA VRIJEDNOST KONCEPCIJE LIČNOSTI
7. SPIRITUAL VALUE OF THE PERSONALITY CONCEPT
7. DUHOVNA VRIJEDNOST KONCEPCIJE LIČNOSTI
1955 1:7.1 When Jesus talked about “the living God,” he referred to a personal Deity—the Father in heaven. The concept of the personality of Deity facilitates fellowship; it favors intelligent worship; it promotes refreshing trustfulness. Interactions can be had between nonpersonal things, but not fellowship. The fellowship relation of father and son, as between God and man, cannot be enjoyed unless both are persons. Only personalities can commune with each other, albeit this personal communion may be greatly facilitated by the presence of just such an impersonal entity as the Thought Adjuster.
2014 1:7.1 Kad je Isus govorio o "živućem Bogu," to se odnosilo na osobno Božanstvo - Oca na nebu[50]. Pojam ličnosti Božanstva olakšava prijateljstvo; on pogoduje inteligentnom štovanju; on potiče snagu osvježavajućeg pouzdanja. Između neličnih predmeta može doći do interakcije, ali ne i prijateljstva. Prijateljski odnos između oca i sina, kao što je odnos između Boga i čovjeka, ne može postojati ako i čovjek i Bog nisu osobe. Samo ličnosti mogu stupiti u duhovnu komunikaciju, iako prisutnost nelične jedinka poput Misaonog Ispravljača može uveliko olakšati to duhovno zajedništvo između dvaju ličnosti.
1955 1:7.2 Man does not achieve union with God as a drop of water might find unity with the ocean. Man attains divine union by progressive reciprocal spiritual communion, by personality intercourse with the personal God, by increasingly attaining the divine nature through wholehearted and intelligent conformity to the divine will. Such a sublime relationship can exist only between personalities.
2014 1:7.2 Čovjek ne postiže jedinstvo s Bogom onako kako kap vode postiže jedinstvo s oceanom. Čovjek postiže jedinstvo s Božanstvom progresivnom uzajamnom duhovnom zajednicom, odnosom svoje ličnosti s osobnim Bogom, sve većim postizanjem božanske prirode svesrdnim i inteligentnim suglašavanjem s božanskom voljom. Takav uzvišeni odnos može postojati jedino između ličnosti.
1955 1:7.3 The concept of truth might possibly be entertained apart from personality, the concept of beauty may exist without personality, but the concept of divine goodness is understandable only in relation to personality. Only a person can love and be loved. Even beauty and truth would be divorced from survival hope if they were not attributes of a personal God, a loving Father.
2014 1:7.3 Pojam istine eventualno može postojati odvojeno od ličnosti, pojam ljepote može postojati bez ličnosti, ali koncept božanske dobrote je razumljiv samo u odnosu s ličnosti. Samo osoba može voljeti i biti voljena. Čak i ljepota i istina bi bile lišene nade u preživljavanje da nisu osobine osobnog Boga, Oca ljubavi.
1955 1:7.4 We cannot fully understand how God can be primal, changeless, all-powerful, and perfect, and at the same time be surrounded by an ever-changing and apparently law-limited universe, an evolving universe of relative imperfections. But we can know such a truth in our own personal experience since we all maintain identity of personality and unity of will in spite of the constant changing of both ourselves and our environment.
2014 1:7.4 Mi ne možemo u potpunosti razumjeti kako Bog može biti prvobitan, nemijenjajući, svemoćan i savršen, a istovremeno biti okružen mijenjajućim i evoluirajućim svemirom očiglednih zakonskih ograničenja i relativnih nesavršenosti. Ali mi možemo znati takvu istinu u osobnom iskustvu, budući da svi održavamo identitet ličnosti i jedinstvo volje unatoč neprestanoj promjeni kako nas samih tako i naše okoline.
1955 1:7.5 Ultimate universe reality cannot be grasped by mathematics, logic, or philosophy, only by personal experience in progressive conformity to the divine will of a personal God. Neither science, philosophy, nor theology can validate the personality of God. Only the personal experience of the faith sons of the heavenly Father can effect the actual spiritual realization of the personality of God.
2014 1:7.5 Krajnja kozmička stvarnost se ne može biti shvaćena od strane matematike, logike ili filozofije, već samo osobnim iskustvom u progresivnom skladu s božanskom voljom osobnog Boga. Znanost, filozofija i teologija ne mogu potvrditi postojanje ličnosti Boga. Samo osobno iskustvo onih koji su vjerom postali sinovi nebeskog Oca može voditi k stvarnoj duhovnoj spoznaji ličnosti Boga.
1955 1:7.6 The higher concepts of universe personality imply: identity, self-consciousness, self-will, and possibility for self-revelation. And these characteristics further imply fellowship with other and equal personalities, such as exists in the personality associations of the Paradise Deities. And the absolute unity of these associations is so perfect that divinity becomes known by indivisibility, by oneness. “The Lord God is one.” Indivisibility of personality does not interfere with God’s bestowing his spirit to live in the hearts of mortal men. Indivisibility of a human father’s personality does not prevent the reproduction of mortal sons and daughters.
2014 1:7.6 Viši koncepti kozmičke ličnosti podrazumijevaju: identitet, samosvijest, slobodnu volju i sposobnost samootkrivenja. I ove osobine dodatno podrazumijevaju prijateljsko zajedništvo s drugim i ravnopravnim ličnostima, kao što postoji u odnosima ličnosti Rajskih Božanstava. A apsolutno jedinstvo tih udruga je toliko savršeno da božanstvenost postaje poznata po nedjeljivosti, jedinstvu. "Gospodin Bog je jedan[51]." Nepodjeljivost ličnosti se ne kosi s činjenicom da Bog daruje svoj duh da živi u srcima smrtnih bića. Nedjeljivost ličnosti čovjeka-oca ne sprječava njegovu reprodukciju i stvaranje smrtnih sinova i kćerki.
1955 1:7.7 This concept of indivisibility in association with the concept of unity implies transcendence of both time and space by the Ultimacy of Deity; therefore neither space nor time can be absolute or infinite. The First Source and Center is that infinity who unqualifiedly transcends all mind, all matter, and all spirit.
2014 1:7.7 Ovaj koncept nedjeljivosti zajedno s pojmom jedinstva podrazumijeva nadilaženje vremena i prostora Krajnosti Božanstva; stoga ni prostor ni vrijeme ne mogu biti apsolutni ili beskonačni. Prvi Izvor i Središte je ta beskonačnost koja bezuvjetno nadilazi sav um, svu materiju i sav duh.
1955 1:7.8 The fact of the Paradise Trinity in no manner violates the truth of the divine unity. The three personalities of Paradise Deity are, in all universe reality reactions and in all creature relations, as one. Neither does the existence of these three eternal persons violate the truth of the indivisibility of Deity. I am fully aware that I have at my command no language adequate to make clear to the mortal mind how these universe problems appear to us. But you should not become discouraged; not all of these things are wholly clear to even the high personalities belonging to my group of Paradise beings. Ever bear in mind that these profound truths pertaining to Deity will increasingly clarify as your minds become progressively spiritualized during the successive epochs of the long mortal ascent to Paradise.
2014 1:7.8 Postojanje Rajskog Trojstva nikako ne pobija istinu božanskog jedinstva. Tri ličnosti Rajskog Božanstva su, u svim kozmičkim reakcijama na stvarnost i u svim odnosima sa stvorenim bićima, kao jedna. Niti postojanje ovih triju vječnih ličnosti pobija istinitost nedjeljivosti Božanstva. Potpuno sam svjestan da ne postoji adekvatan jezik kojim bih smrtnom umu prikladno objasnio kako ti kozmički problemi izgledaju s našeg stanovišta. Ali to vas ne treba obeshrabriti; sva ova pitanja nisu u potpunosti jasna čak ni visokim ličnostima koje pripadaju mojoj skupini bića Raja. Uvijek imajte na umu da ove dubokoumne istine u vezi Božanstva postaju sve jasnije kako vaš um bude postajao sve duhovniji za dugog niza epoha smrtnog uspona prema Raju.
1955 1:7.9 [Presented by a Divine Counselor, a member of a group of celestial personalities assigned by the Ancients of Days on Uversa, the headquarters of the seventh superuniverse, to supervise those portions of this forthcoming revelation which have to do with affairs beyond the borders of the local universe of Nebadon. I am commissioned to sponsor those papers portraying the nature and attributes of God because I represent the highest source of information available for such a purpose on any inhabited world. I have served as a Divine Counselor in all seven of the superuniverses and have long resided at the Paradise center of all things. Many times have I enjoyed the supreme pleasure of a sojourn in the immediate personal presence of the Universal Father. I portray the reality and truth of the Father’s nature and attributes with unchallengeable authority; I know whereof I speak.]
2014 1:7.9 [Predstavio Božanski Savjetnik, pripadnik grupe nebeskih ličnosti kojima su Stari Dani Uverse, glavnog sjedišta sedmog super-svemira, povjerili nadzor nad formiranjem zabilješke tih dijelova nadolazećeg otkrivenja koji imaju veze s poslovima izvan granica lokalnog svemira Nebadona. Postavljen sam kao sponzor onih poglavlja koja oslikavaju prirodu i osobine Boga, jer predstavljam najveći izvor informacija koje stoje na raspolaganju u takve svrhe na bilo kojem naseljenom svijetu. Služio sam kao Božanski Savjetnik u svih sedam nadsvemira, i već dugo boravim na Raju, koji je središte svih materijalnih stvari. Često sam uživao u vrhunskom užitku boravka u neposrednoj osobnoj prisutnosti Oca Svih. Ja predstavljam stvarnost i istinu Očeve prirode i osobina s neosporivim autoritetom; znam što govorim.]
¶ Reference
¶ Biblija
- ↑ 1:0.1 Ti si Bog sam: Neh 9:6. Nema Boga osim tebe: 2 Kr 19:19; 1 Ljet 17:20; Neh 9:6; Ps 86:10; Sir 36:5; Iz 37:16; Iz 44:6,8; Iz 45:5-6,21; Pnz 4:35,39; Pnz 6:4; Mk 12:29,32; Iv 17:3; Rim 3:30; 1 Kor 8:4-6; Gal 3:20; Ef 4:6; 1 Tim 2:5; Jak 2:19; 1 Sam 2:2; 2 Sam 7:22. Bog je stvorio nebo i zemlju: Post 1:1; Post 2:4; Izl 20:11; Izl 31:17; 2 Kr 19:15; 2 Ljet 2:12; Neh 9:6; Ps 115:15-16; Ps 121:2; Ps 124:8; Ps 134:3; Ps 146:6; Iz 37:16; Iz 40:28; Iz 42:5; Iz 45:12,18; Jr 10:11-12; Jr 32:17; Jr 51:15-16; Dj 4:24; Dj 14:15; Kol 1:16; Otk 4:11; Otk 10:6; Otk 14:7. Od sinova Božjih sve je stvoreno: Ps 33:6. Svemiri koje su stvorili sinovi Božji: Ps 33:6; Iv 1:1-3; Heb 1:2. Stvoritelj pokriva sebe: Ps 104:2.
- ↑ 1:0.2 Stvorena zemlja da bude naseljena: Ps 115:16; Iz 45:18.
- ↑ 1:0.3 Bog prebiva u vječnosti: Ez 8:20; Iz 57:15.
- ↑ 1:0.3 Budi savršen/a: Post 17:1; 1 Kr 8:61; Lev 19:2; Pnz 18:13; Mt 5:48; 2 Kor 13:11; Jak 1:4; 1 Pt 1:16.
- ↑ 1:1.1 Nazivanje Boga „našim Ocem“: Ps 89:26; Sir 51:10; Mt 6:9; Lk 11:2; Rim 1:7.
- ↑ 1:1.2 U Bogu čovjek živi, kreće se...: Dj 17:28a.
- ↑ 1:1.4 Otac svjetla: Jak 1:17a.
- ↑ 1:1.4 Dar života: Dj 17:25; Rim 6:23.
- ↑ 1:1.4 Božja moć: Izl 9:16; Izl 15:6; 1 Ljet 29:11-12; Neh 1:10; Job 36:22; Job 37:23; Ps 59:16; Ps 106:8; Ps 111:6; Ps 147:5; Jr 10:12; Jr 27:5; Jr 32:17; Jr 51:15; Br 14:17; Nah 1:3; Pnz 9:29; Mt 28:18; 2 Sam 22:33.
- ↑ 1:1.5 Nazivanje Boga „Bogom“: Post 46:3; Izl 3:6.
- ↑ 1:1.5 Nazivanje Boga „našim Ocem“: Ps 89:26; Sir 51:10; Mt 6:9; Lk 11:2; Rim 1:7.
- ↑ 1:1.6 Vječni Bog: Post 21:33; Ps 90:2; Iz 40:28.
- ↑ 1:1.6 Nastanjuje vječnost: Ez 8:20; Iz 57:15.
- ↑ 1:2.1 Bog nije čovjek: Br 23:19; 1 Sam 15:29.
- ↑ 1:2.4 Božja svijest: Ps 100:3; Tit 1:16.
- ↑ 1:2.5 Bog traži: 2 Ljet 19:3; 2 Ljet 30:18-19; Job 23:3; Ps 14:2; Ps 53:2; Ps 69:32; Sir 39:1-6.
- ↑ 1:2.6 Želja za vršenjem Očeve volje: Ps 143:10; Sir 15:11-20; Mt 6:10; Mt 7:21; Mt 12:50; Mt 26:39,42,44; Mk 3:35; Mk 14:36,39; Lk 8:21; Lk 11:2; Lk 22:42; Iv 4:34; Iv 5:30; Iv 6:38-40; Iv 7:16-17; Iv 9:31; Iv 14:21-24; Iv 15:10,14,16; Iv 17:4.
- ↑ 1:3.1 Bog je duh: Iv 4:24.
- ↑ 1:3.1 Jedini pravi Bog: 1 Tim 1:17.
- ↑ 1:3.1 Božji potomak: 1 Ljet 22:10; Ps 2:7; Ps 89:26; Iz 56:5; Mt 5:9,16,45; Lk 20:36; Iv 1:12-13; Iv 11:52; Dj 17:28-29; Rim 8:14-17,19,21; Rim 9:26; 2 Kor 6:18; Gal 3:26; Gal 4:5-7; Ef 1:5; Fil 2:15; Heb 12:5-8; 1 Iv 3:1-2,10; 1 Iv 5:2; Otk 21:7; 2 Sam 7:14.
- ↑ 1:3.1 Na sliku Božju: Post 1:26-27; Post 9:6.
- ↑ 1:3.2 Ne vidim Ga...: Job 9:11.
- ↑ 1:3.3 Ne mogu vidjeti svoje lice...: Izl 33:20.
- ↑ 1:3.3 Svjetlost kojoj se nitko ne može približiti: 1 Tim 6:16.
- ↑ 1:3.8 Bog je duh: Iv 4:24.
- ↑ 1:3.8 Bog je ljubav: 1 Iv 4:8,16.
- ↑ 1:4.2 Tijela su hramovi Božji: Lk 17:21; Rim 8:9-11; 1 Kor 3:16-17; 1 Kor 6:19; 2 Kor 6:16; 2 Tim 1:14; 1 Iv 4:12-15; Otk 21:3.
- ↑ 1:4.2 Privuci sve ljude (duhovna gravitacija): Jr 31:3; Iv 6:44; Iv 12:32.
- ↑ 1:4.2 Stojim na vratima i kucam: Otk 3:20.
- ↑ 1:4.3 Tijelo se vraća u zemlju: Post 2:7; Post 3:19; Prop 3:20-21; Sir 33:10.
- ↑ 1:4.3 Duh se vraća Bogu: Prop 3:21; Prop 12:7.
- ↑ 1:4.6 Bog ne gleda na osobe: 2 Ljet 19:7; Job 34:19; Sir 35:12; Dj 10:34; Rim 2:11; Gal 2:6; Gal 3:28; Ef 6:9; Kol 3:11.
- ↑ 1:5.1 Autor uho čuti; oko vidjeti: Ps 94:9.
- ↑ 1:5.3 Svjetlost kojoj se čovjek ne može približiti: 1 Tim 6:16.
- ↑ 1:5.3 Mjere vode u ruci: Iz 40:12a. Sjedi na krugu Zemlje: Iz 40:22.
- ↑ 1:5.3 Podignite oči...: Iz 40:26. Bog zove zvijezde po imenu: Ps 147:4.
- ↑ 1:5.3 Nevidljivo djelomično shvaćeno: Rim 1:20.
- ↑ 1:5.4 On uživa u svojoj djeci: Izr 8:31; Jr 9:24; Pnz 10:15. Božja ljubav prema svijetu: Iv 3:16; Rim 5:8; 2 Kor 5:18-21; 1 Iv 4:9-10.
- ↑ 1:5.5 Vidi Oca u Sinu: Iv 12:45; Iv 14:7-11.
- ↑ 1:5.5 Traži Oca u Sinu: Mt 11:27; Lk 10:22.
- ↑ 1:5.5 Čovjek ne može vidjeti Boga: Izl 33:20; Iv 1:18.
- ↑ 1:5.6 Otac i sin jedno: Iv 1:1; Iv 5:17-18; Iv 10:30,38; Iv 12:44-45; Iv 14:7-11,20; Iv 17:11,21-22.
- ↑ 1:5.8 # 1 Znati i biti poznat: Iv 8:19; Iv 10:14; 1 Kor 13:12.
- ↑ 1:5.8 #2 Voli i budi voljen: Iv 14:21; 1 Iv 4:19.
- ↑ 1:5.8 Prijateljstvo s Bogom: 2 Ljet 20:7; Iv 15:14-15; Jak 2:23.
- ↑ 1:5.16 Bog dijeli tvoje nevolje: Iz 63:9.
- ↑ 1:5.16 Bog pobjeđuje s tobom: 2 Kor 2:14.
- ↑ 1:5.16 U Njemu živimo i mičemo se ...: Dj 17:28.
- ↑ 1:6.8 Bog je duh: Iv 4:24.
- ↑ 1:7.1 Živi Bog: Mt 16:16-17; Iv 6:57,69.
- ↑ 1:7.6 Gospodin Bog je jedan: 2 Kr 19:19; 1 Ljet 17:20; Neh 9:6; Ps 86:10; Sir 36:5; Iz 37:16; Iz 44:6,8; Iz 45:5-6.21; Pnz 4:35,39; Pnz 6:4; Mk 12:29,32; Iv 17:3; Rim 3:30; 1 Kor 8:4-6; Gal 3:20; Ef 4:6; 1 Tim 2:5; Jak 2:19; 1 Sam 2:2; 2 Sam 7:22.
¶ Druge knjige
- ↑ 1:0.1 1:0.1: Qur'an, ---, poglavlje 85, p. v9
- ↑ 1:0.2 1:0.2: Qur'an, ---, poglavlje 3, p. v191
- ↑ 1:1.1 1:1.1: Qur'an, ---, poglavlje 1, p. v1
- ↑ 1:1.2 1:1.2: Qur'an, ---, poglavlje 1, p. v2