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| POGLAVLJE 120 : DARIVANJE MIHAELA NA URANTIJI |
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POGLAVLJE 122 : ISUSOVO ROĐENJE I DJETINJSTVO |
THE TIMES OF MICHAEL’S BESTOWAL
POGLAVLJE 121 : RAZDOBLJE MIHAELOVOG DARIVANJA
1955 121:0.1 ACTING under the supervision of a commission of twelve members of the United Brotherhood of Urantia Midwayers, conjointly sponsored by the presiding head of our order and the Melchizedek of record, I am the secondary midwayer of onetime attachment to the Apostle Andrew, and I am authorized to place on record the narrative of the life transactions of Jesus of Nazareth as they were observed by my order of earth creatures, and as they were subsequently partially recorded by the human subject of my temporal guardianship. Knowing how his Master so scrupulously avoided leaving written records behind him, Andrew steadfastly refused to multiply copies of his written narrative. A similar attitude on the part of the other apostles of Jesus greatly delayed the writing of the Gospels.
2014 121:0.1 DJELUJUĆI pod nadzorom dvanaestočlane komisije Ujedinjenog Bratstva Srednjih Bića Urantije, pod zajedničkim pokroviteljstvom predsjedatelja našega reda i Melkizedeka iz zapisa, kao pripadnik srednjih bića Urantije iz druge kategorije nekoć bio pripojen apostolu Andriji, ovlašten sam stvoriti zapis životnih pripovijesti Isusa iz Nazareta prema svjedočanstvu bića moga reda zemaljske egzistencije i prema djelomičnoj zabilješci koju je napisao čovjek koji je bio predmet moje zemaljske zaštite. Znajući kako je njegov Učitelj savjesno izbjegavao ostaviti pisane zabilješke, Andrija je odlučno odbijao umnožiti kopije svoga zapisa. Ostali Isusovi apostoli su imali sličan stav, i tako je uveliko odgođeno pisanje Evanđelja.
¶ 1. ZAPAD U PRVOM STOLJEĆU POSLIJE KRISTA
1. THE OCCIDENT OF THE FIRST CENTURY AFTER CHRIST
1. ZAPAD U PRVOM STOLJEĆU POSLIJE KRISTA
1955 121:1.1 Jesus did not come to this world during an age of spiritual decadence; at the time of his birth Urantia was experiencing such a revival of spiritual thinking and religious living as it had not known in all its previous post-Adamic history nor has experienced in any era since. When Michael incarnated on Urantia, the world presented the most favorable condition for the Creator Son’s bestowal that had ever previously prevailed or has since obtained. In the centuries just prior to these times Greek culture and the Greek language had spread over Occident and near Orient, and the Jews, being a Levantine race, in nature part Occidental and part Oriental, were eminently fitted to utilize such cultural and linguistic settings for the effective spread of a new religion to both East and West. These most favorable circumstances were further enhanced by the tolerant political rule of the Mediterranean world by the Romans.
2014 121:1.1 Isus nije došao na ovaj svijet u razdoblju duhovne dekadencije; u periodu njegova rođenja, Urantija je prolazila preporodom duhovne misli i religioznog življenja kakav nije zabilježen u cijeloj prethodnoj postadamičkoj povijesti ili u bilo kojem kasnijem razdoblju. U doba Mihaelovog utjelovljenja na Urantiji, svijet je pružao najpovoljnije uvjete za darivanje Sina Stvoritelja, uvjete kakvi nisu vladali nikada prije ili se javili poslije ove dobi. U stoljećima neposredno prije ovog vremena, grčka kultura i jezik su se upravo proširili Zapadom i bliskim Istokom, dok su Židovi - pripadnici levantinske rase, u biti dio Zapada i Istoka - u ovom razdoblju bili izvanredno pristali da iskoriste postojeće kulturne i jezične okolnosti kako bi učinkovito pronijeli novu religije na Istok i Zapad. Ove su jako povoljne okolnosti dalje unaprijeđene tolerancijom političke vlasti Rimljana nad mediteranskim svijetom.
1955 121:1.3 Nothing like the civilization of the times of Jesus has been seen in the Occident before or since those days. European civilization was unified and co-ordinated under an extraordinary threefold influence:
2014 121:1.3 Ništa nalik civilizaciji Isusovog doba nije postojalo na Zapadu prije ili poslije tih dana. Europska civilizacija je bila ujedinjena i koordinirana nesvakidašnjim spletom trostrukih utjecaja:
1955 121:1.4 1. The Roman political and social systems.
2014 121:1.4 1. Rimskim političkim i društvenim sustavom.
2014 121:1.5 2. Grčkim jezikom i kulturom - i u određenoj mjeri, filozofijom.
1955 121:1.6 3. The rapidly spreading influence of Jewish religious and moral teachings.
2014 121:1.6 3. Brzim širenjem utjecaja židovskih religioznih i moralnih učenja.
1955 121:1.7 When Jesus was born, the entire Mediterranean world was a unified empire. Good roads, for the first time in the world’s history, interconnected many major centers. The seas were cleared of pirates, and a great era of trade and travel was rapidly advancing. Europe did not again enjoy another such period of travel and trade until the nineteenth century after Christ.
2014 121:1.7 Kad se Isus rodio, cijeli je mediteranski svijet bio jedno ujedinjeno carstvo. Dobri putevi, po prvi put u svjetskoj povijesti, su povezivali mnoge veće centre. Mora su očišćena od gusara, i uslijedilo je veličanstveno doba trgovine i putovanja. Europa nije ponovo uživala jedan takav period putovanja i trgovine sve do devetnaestog stoljeća poslije Krista.
1955 121:1.8 Notwithstanding the internal peace and superficial prosperity of the Greco-Roman world, a majority of the inhabitants of the empire languished in squalor and poverty. The small upper class was rich; a miserable and impoverished lower class embraced the rank and file of humanity. There was no happy and prosperous middle class in those days; it had just begun to make its appearance in Roman society.
2014 121:1.8 Bez obzira na unutarnji mir i površni prosperitet grčko-rimskog svijeta, većina njegovih žitelja je propadala u bijedi i siromaštvu. Malobrojna viša klasa je bila bogata; svagdašnji se svijet sastojao od jadne i osiromašene niže klase. U to doba nije bilo srećne i uspješne srednje klase; ona se upravo počinjala javljati u rimskom društvu.
1955 121:1.9 The first struggles between the expanding Roman and Parthian states had been concluded in the then recent past, leaving Syria in the hands of the Romans. In the times of Jesus, Palestine and Syria were enjoying a period of prosperity, relative peace, and extensive commercial intercourse with the lands to both the East and the West.
2014 121:1.9 Upravo su okončane prve bitke između Rima i Parte, dvaju širećih imperija, što je ostavilo Siriju u rukama Rimljana. U Isusovo doba, Palestina i Sirija su uživale razdoblje blagostanja, relativnog mira i sve boljih trgovinskih odnosa sa zemljama Istoka i Zapada.
¶ 2. ŽIDOVSKI NAROD
2. THE JEWISH PEOPLE
2. ŽIDOVSKI NAROD
1955 121:2.1 The Jews were a part of the older Semitic race, which also included the Babylonians, the Phoenicians, and the more recent enemies of Rome, the Carthaginians. During the fore part of the first century after Christ, the Jews were the most influential group of the Semitic peoples, and they happened to occupy a peculiarly strategic geographic position in the world as it was at that time ruled and organized for trade.
2014 121:2.1 Židovi su bili dio starije semitske rase kojoj su također pripadali Babilonci, Feničani i skoriji neprijatelji Rima, Kartažani. Tijekom prve polovice prvog stoljeća poslije Krista, Židovi su bili najutjecajnija skupina semitskih naroda, i slučajem su zauzimali područje koje je imalo značajan strateški položaj u svijetu s obzirom na tadašnju upravnu i trgovinsku organizaciju.
1955 121:2.2 Many of the great highways joining the nations of antiquity passed through Palestine, which thus became the meeting place, or crossroads, of three continents. The travel, trade, and armies of Babylonia, Assyria, Egypt, Syria, Greece, Parthia, and Rome successively swept over Palestine. From time immemorial, many caravan routes from the Orient passed through some part of this region to the few good seaports of the eastern end of the Mediterranean, whence ships carried their cargoes to all the maritime Occident. And more than half of this caravan traffic passed through or near the little town of Nazareth in Galilee.
2014 121:2.2 Mnoge velike ceste koje su povezivale prastare nacije prolazile su preko Palestine, koja je tako postala mjestom okupljanja - sjecištem - triju kontinenata. Putovanje, trgovina i vojske Babilona, Asirije, Egipta, Sirije, Grčke, Parte i Rima su jedna za drugom pregazile Palestinu. Brojne karavanske ceste s Istoka su od pamtivijeka prolazile nekim dijelom ovog područja prema manjem broju dobrih luka na istočnom kraju Mediterana, odakle su brodovi prevozili karavansku robu cijelim obalnim pojasom Zapada. I više od polovice ovog karavanskog prometa je prolazilo kroz gradić Nazaret u Galileji.
1955 121:2.3 Although Palestine was the home of Jewish religious culture and the birthplace of Christianity, the Jews were abroad in the world, dwelling in many nations and trading in every province of the Roman and Parthian states.
2014 121:2.3 Dok je Palestina bila domovina židovske religiozne kulture i kolijevka kršćanstva, Židovi su bili razasuti cijelim svijetom, živeći u mnogim nacijama i trgujući u svakoj provinciji Rima i Parte.
1955 121:2.4 Greece provided a language and a culture, Rome built the roads and unified an empire, but the dispersion of the Jews, with their more than two hundred synagogues and well-organized religious communities scattered hither and yon throughout the Roman world, provided the cultural centers in which the new gospel of the kingdom of heaven found initial reception, and from which it subsequently spread to the uttermost parts of the world.
2014 121:2.4 Grčka je dala jezik i kulturu, Rim je izgradio ceste i ujedinio carstvo, dok je disperzija Židova, s više od dvije stotine sinagoga i dobro organiziranih religioznih zajednica rasutih tu i tamo širom cijelog rimskog svijeta, pružila kulturne centre u kojima je isprva primljeno novo evanđelje kraljevstva nebeskog, i iz kojih se proširilo na sve krajeve svijeta.
1955 121:2.5 Each Jewish synagogue tolerated a fringe of gentile believers, “devout” or “God-fearing” men, and it was among this fringe of proselytes that Paul made the bulk of his early converts to Christianity. Even the temple at Jerusalem possessed its ornate court of the gentiles. There was very close connection between the culture, commerce, and worship of Jerusalem and Antioch. In Antioch Paul’s disciples were first called “Christians.”
2014 121:2.5 Svaka je židovska sinagoga dopuštala manju spoljašnju grupu nežidova - "pobožnih" ili "bogobojaznih" ljudi - i upravo je među takvom grupom obraćenika Pavao našao najveći broj ranih kršćanskih obraćenika
[4][5]. Čak je i jeruzalemski hram imao kitnjasti dvor nežidova. Između Jeruzalema i Antiohije su vladali bliski odnosi u kulturi, trgovini i duhovnom zajedništvu. U Antiohiji su Pavlovi učenici prvi put nazvani "kršćanima[6]."
1955 121:2.6 The centralization of the Jewish temple worship at Jerusalem constituted alike the secret of the survival of their monotheism and the promise of the nurture and sending forth to the world of a new and enlarged concept of that one God of all nations and Father of all mortals. The temple service at Jerusalem represented the survival of a religious cultural concept in the face of the downfall of a succession of gentile national overlords and racial persecutors.
2014 121:2.6 Centralizacija židovskog sinagoškog obožavanja u Jeruzalemu predstavlja tajnu opstanka njihovog jednoboštva i temelje nade u moguće razvijanje i širenje po cijelom svijetu novog i proširenog koncepta jednog Boga svih nacija i Oca svih smrtnika. Sinagoška služba u Jeruzalemu objašnjava opstanak njihovog religioznog kulturnog koncepta unatoč padu niza nežidovskih nacionalnih poglavara i rasnih progonitelja.
1955 121:2.7 The Jewish people of this time, although under Roman suzerainty, enjoyed a considerable degree of self-government and, remembering the then only recent heroic exploits of deliverance executed by Judas Maccabee and his immediate successors, were vibrant with the expectation of the immediate appearance of a still greater deliverer, the long-expected Messiah.
1955 121:2.8 The secret of the survival of Palestine, the kingdom of the Jews, as a semi-independent state was wrapped up in the foreign policy of the Roman government, which desired to maintain control of the Palestinian highway of travel between Syria and Egypt as well as the western terminals of the caravan routes between the Orient and the Occident. Rome did not wish any power to arise in the Levant which might curb her future expansion in these regions. The policy of intrigue which had for its object the pitting of Seleucid Syria and Ptolemaic Egypt against each other necessitated fostering Palestine as a separate and independent state. Roman policy, the degeneration of Egypt, and the progressive weakening of the Seleucids before the rising power of Parthia, explain why it was that for several generations a small and unpowerful group of Jews was able to maintain its independence against both Seleucidae to the north and Ptolemies to the south. This fortuitous liberty and independence of the political rule of surrounding and more powerful peoples the Jews attributed to the fact that they were the “chosen people,” to the direct interposition of Yahweh. Such an attitude of racial superiority made it all the harder for them to endure Roman suzerainty when it finally fell upon their land. But even in that sad hour the Jews refused to learn that their world mission was spiritual, not political.
2014 121:2.8 Tajna opstanka Palestine, kraljevstva Židova, kao polunezavisne države je počivala u inozemnoj politici rimske vlasti, koja je željela održati kontrolu nad palestinskim cestama između Sirije i Egipta, kao i zapadnim terminalima karavanskih puteva između Istoka i Zapada. Rim nije dopuštao da se u Levantu pojavi sila koja bi ograničila njegovo buduće širenje tim regijama. Intrige kojima se nastojalo potaći neprijateljstvo između Seuklidove Sirije i Ptolomejevog Egipta, zahtijevale su postojanje Palestine kao zasebne i nezavisne države. Rimska politika, propadanje Egipta, i sve veće slabljenje Seuklida pred rastućom snagom Parte, objašnjavaju zašto je kroz više generacija mala i nemoćna grupa Židova bila u stanju održati svoju nezavisnost protiv Seuklida na sjeveru i Ptolomeja na jugu. Ovu slučajno stečenu slobodu i nezavisnost od političke vlasti svojih moćnijih susjeda, Židovi su pripisali činjenici da su bili "izabrani narod," izravnom djelu samog Jahve[8]. Radi takvog stava rasne superiornosti, bilo im je još teže pomiriti se s rimskom upravom kad je na kraju pala na njihovu zemlju. Ali čak i u tom tužnom času Židovi su odbili spoznati da je njihova svjetska misija bila duhovna, a ne politička.
1955 121:2.9 The Jews were unusually apprehensive and suspicious during the times of Jesus because they were then ruled by an outsider, Herod the Idumean, who had seized the overlordship of Judea by cleverly ingratiating himself with the Roman rulers. And though Herod professed loyalty to the Hebrew ceremonial observances, he proceeded to build temples for many strange gods.
2014 121:2.9 Židovi su bili neobično prestrašeni i sumnjičavi u vrijeme Isusa, jer su bili pod upravom stranca - Heroda Idumejskog - koji se domogao vlasti nad Judejom svojim vještim dodvoravanjem rimskim vladarima[9]. I premda je Herod priznavao odanost hebrejskim religioznim obredima, nastavio je graditi hramove mnogim čudnim bogovima.
1955 121:2.10 The friendly relations of Herod with the Roman rulers made the world safe for Jewish travel and thus opened the way for increased Jewish penetration even of distant portions of the Roman Empire and of foreign treaty nations with the new gospel of the kingdom of heaven. Herod’s reign also contributed much toward the further blending of Hebrew and Hellenistic philosophies.
2014 121:2.10 Prijateljski odnosi Heroda s rimskim vladarima omogućili su sigurne trgovinske veze i stvorili pogodne uvjete za židovsku disperziju do najudaljenijih dijelova rimskog carstva i drugih miroljubivih nacija s novim evanđeljem kraljevstva nebeskog. Herodova je vlast također značajno doprinijela daljnjem stapanju hebrejske i helenske filozofije.
1955 121:2.11 Herod built the harbor of Caesarea, which further aided in making Palestine the crossroads of the civilized world. He died in 4 B.C., and his son Herod Antipas governed Galilee and Perea during Jesus’ youth and ministry to A.D. 39. Antipas, like his father, was a great builder. He rebuilt many of the cities of Galilee, including the important trade center of Sepphoris.
2014 121:2.11 Herod je izgradio pristanište u Cezareji, i na taj način učinio Palestinu raskršćem civiliziranog svijeta.Herod je umro 4. godine pr.K., a njegov je sin Herod Antipa vladao Galilejom i Partom tijekom Isusove mladosti i službe, do 39. godine p. K. Kao i njegov otac, Antipa je bio veliki graditelj. Obnovio je mnoge Galilejske gradove, uključujući i važan trgovinski centar Seforis.
1955 121:2.12 The Galileans were not regarded with full favor by the Jerusalem religious leaders and rabbinical teachers. Galilee was more gentile than Jewish when Jesus was born.
2014 121:2.12 Religiozne vođe i rabinski učitelji u Jeruzalemu nisu gledali na Galilejce s velikom naklonošću. Kad se Isus rodio, Galilejci su b ili više nežidovi nego Židovi.
¶ 3. MEĐU NEŽIDOVIMA
3. AMONG THE GENTILES
3. MEĐU NEŽIDOVIMA
1955 121:3.1 Although the social and economic condition of the Roman state was not of the highest order, the widespread domestic peace and prosperity was propitious for the bestowal of Michael. In the first century after Christ the society of the Mediterranean world consisted of five well-defined strata:
2014 121:3.1 Iako društveni i ekonomski uvjeti u rimskoj državi nisu bili u najboljem redu, unutarnji mir i blagostanje su jako pogodovali Mihaelovom darivanju. U prvom stoljeću poslije Krista, društvo mediteranskog svijeta se sastojao od pet jasno definiranih društvenih slojeva:
1955 121:3.2 1. The aristocracy. The upper classes with money and official power, the privileged and ruling groups.
2014 121:3.2 1. Aristokracije. Viših klasa s novcem i službenom vlasti, privilegiranih vladajućih skupina.
1955 121:3.3 2. The business groups. The merchant princes and the bankers, the traders—the big importers and exporters—the international merchants.
2014 121:3.3 2. Poslovnih grupa. Trgovačkih i bankarskih velikana - velikih međunarodnih uvoznika i izvoznika - međunarodnih trgovaca.
1955 121:3.4 3. The small middle class. Although this group was indeed small, it was very influential and provided the moral backbone of the early Christian church, which encouraged these groups to continue in their various crafts and trades. Among the Jews many of the Pharisees belonged to this class of tradesmen.
2014 121:3.4 3. Malobrojne srednje klase. Iako je ta skupina bila doista mala, bila je prilično ujecajna i predstavljala je samu moralnu kralježnicu rane kršćanske crkve, koja je potakla ove skupine da se nastave baviti svojim različitim zanatima i obrtom. Među Židovima su toj grupi pripadali mnogi farizeji.
1955 121:3.5 4. The free proletariat. This group had little or no social standing. Though proud of their freedom, they were placed at great disadvantage because they were forced to compete with slave labor. The upper classes regarded them disdainfully, allowing that they were useless except for “breeding purposes.”
2014 121:3.5 4. Slobodnog proleterijata. Ova je skupina imala jako malo ili ni malo društvenog ugleda. Premda se ponosila svojom slobodom, bila je u jako nezavidnom položaju jer se morala natjecati s robovima. Više klase su je gledale s prezirom, smatrajući je korisnom samo za "produženje vrste."
1955 121:3.6 5. The slaves. Half the population of the Roman state were slaves; many were superior individuals and quickly made their way up among the free proletariat and even among the tradesmen. The majority were either mediocre or very inferior.
2014 121:3.6 5. Robova. Polovica stanovnika Rimske države se sastojala od robova; mnogi robovi su bili vrhunski pojedinci koje su sebi brzo prokrčili put u slobodni proletarijat, pa čak i među obrtnike. Većina su bili osrednji ili vrlo inferiorni.
1955 121:3.7 Slavery, even of superior peoples, was a feature of Roman military conquest. The power of the master over his slave was unqualified. The early Christian church was largely composed of the lower classes and these slaves.
2014 121:3.7 Ropstvo, čak i među superiornijim narodima, je bilo rezultat rimskog vojnog osvajanja. Gospodar je imao neograničenu vlast nad robom. Rana kršćanska crkva se uglavnom sastojala od nižih klasa i ovih robova.
1955 121:3.8 Superior slaves often received wages and by saving their earnings were able to purchase their freedom. Many such emancipated slaves rose to high positions in state, church, and the business world. And it was just such possibilities that made the early Christian church so tolerant of this modified form of slavery.
2014 121:3.8 Superiorniji robovi su obično primali plaću, tako da su ušteđevinom mogli kupiti svoju slobodu. Mnogi od ovih oslobođenih robova su se uzdigli na visoke državničke, crkvene i poslovne pozicije. I upravo takve mogućnosti objašnjavaju trpeljivost ove rane kršćanske crkve prema ovom modificiranom obliku ropstva.
1955 121:3.9 There was no widespread social problem in the Roman Empire in the first century after Christ. The major portion of the populace regarded themselves as belonging in that group into which they chanced to be born. There was always the open door through which talented and able individuals could ascend from the lower to the higher strata of Roman society, but the people were generally content with their social rank. They were not class conscious, neither did they look upon these class distinctions as being unjust or wrong. Christianity was in no sense an economic movement having for its purpose the amelioration of the miseries of the depressed classes.
2014 121:3.9 U prvom stoljeću poslije Krista, u rimskom carstvu nisu postojali nikakvi dalekosežni društveni problemi. Ljudi su se uglavnom poistovjećivali s grupom kojoj su pripadali rođenjem. Dok su vrata uvijek bila otvorena nadarenim i sposobnim osobama da se popnu u više slojeve rimskog društva, ljudi su uglavnom bili zadovoljni svojim društvenim položajom. Nisu imali razvijenu svijest o klasnoj pripadnosti, niti su ovu klasnu podvojenost smatrali nepravednom ili pogrešnom. Kršćanstvo nije bilo ekonomski pokret koji je imao za cilj poboljšanje životnih okolnosti ili ublažavanju bijede potlačenih klasa.
1955 121:3.10 Although woman enjoyed more freedom throughout the Roman Empire than in her restricted position in Palestine, the family devotion and natural affection of the Jews far transcended that of the gentile world.
2014 121:3.10 Premda je širom Rimskog carstva žena uživala veću slobodu nego u njezinom ograničenom položaju u Palestini, Židovi su imali daleko veću obiteljsku odanost i prirodnu ljubav od nežidovskog svijeta.
¶ 4. FILOZOFIJA NEŽIDOVA
4. GENTILE PHILOSOPHY
4. FILOZOFIJA NEŽIDOVA
1955 121:4.1 The gentiles were, from a moral standpoint, somewhat inferior to the Jews, but there was present in the hearts of the nobler gentiles abundant soil of natural goodness and potential human affection in which it was possible for the seed of Christianity to sprout and bring forth an abundant harvest of moral character and spiritual achievement. The gentile world was then dominated by four great philosophies, all more or less derived from the earlier Platonism of the Greeks. These schools of philosophy were:
2014 121:4.1 Nežidovi su, s moralnog stajališta, bili nešto niži od Židova, ali je u srcima plemenitijih nežidova bilo prisutno tlo prirodne dobrote i potencijalne ljudske ljubavi u kojem je sjeme kršćanstva moglo proklijati i roditi obilnom žetvom moralnog karaktera i duhovnog postignuća. Nežidovskim su svijetom u ovom razdoblju vladale četiri velike filozofije, koje su sve više ili manje bile izvedene iz ranijih učenja grčkog platonizma. Ove škole filozofije su bile:
1955 121:4.2 1. The Epicurean. This school of thought was dedicated to the pursuit of happiness. The better Epicureans were not given to sensual excesses. At least this doctrine helped to deliver the Romans from a more deadly form of fatalism; it taught that men could do something to improve their terrestrial status. It did effectually combat ignorant superstition.
2014 121:4.2 1. Epikurejska. Ova je škola misli bila posvećena potrazi za srećom. Bolji se epikurejci nisu posvećivali prekomjernom tjelesnom uživanju. Ako ništa drugo, ova je doktrina pomogla da oslobodi Rimljane od opasnijeg oblika fatalizma; učila je da ljudi mogu nešto učiniti kako bi poboljšali svoj zemaljski položaj. Bila je učinkovita u borbi protiv neukog praznovjerja.
1955 121:4.3 2. The Stoic. Stoicism was the superior philosophy of the better classes. The Stoics believed that a controlling Reason-Fate dominated all nature. They taught that the soul of man was divine; that it was imprisoned in the evil body of physical nature. Man’s soul achieved liberty by living in harmony with nature, with God; thus virtue came to be its own reward. Stoicism ascended to a sublime morality, ideals never since transcended by any purely human system of philosophy. While the Stoics professed to be the “offspring of God,” they failed to know him and therefore failed to find him. Stoicism remained a philosophy; it never became a religion. Its followers sought to attune their minds to the harmony of the Universal Mind, but they failed to envisage themselves as the children of a loving Father. Paul leaned heavily toward Stoicism when he wrote, “I have learned in whatsoever state I am, therewith to be content.”
2014 121:4.3 2. Stoička. Stoicizam je bio nadmoćna filozofija boljih klasa. Stoici su vjerovali u dominaciju kontrolnog utjecala Razuma-Sudbine nad cijelom prirodom. Učili su da je čovjekova duša bila božanska; da je bila zatvorena u zlom tijelu fizičke naravi. Čovjekova je duša postizala slobodu živeći u skladu s prirodom, s Bogom; tako je vrlina bila nagrada sama po sebi. Stoicizam je uznapredovao do uzvišene moralnosti, ideala koje ni jedan posve ljudski sustav filozofije nije uspio prevazići. Dok su Stoici tvrdili da su" potomci Boga," oni nisu uspjeli upoznati Boga, pa ga tako nisu uspjeli ni pronaći[10]. Stoicizam je ostao filozofija; nikada nije postao religijom. Njegovi sljedbenici su nastojali uskladiti svoje umove s Univerzalnim Umom, ali sebe nisu smatrali djecom Oca ljubavi. Pavao je pokazao snažnu stoičku tendenciju kad je rekao, "Ja sam naučio, u kakvim god prilikama se našao, tu biti zadovoljan[11]."
1955 121:4.4 3. The Cynic. Although the Cynics traced their philosophy to Diogenes of Athens, they derived much of their doctrine from the remnants of the teachings of Machiventa Melchizedek. Cynicism had formerly been more of a religion than a philosophy. At least the Cynics made their religio-philosophy democratic. In the fields and in the market places they continually preached their doctrine that “man could save himself if he would.” They preached simplicity and virtue and urged men to meet death fearlessly. These wandering Cynic preachers did much to prepare the spiritually hungry populace for the later Christian missionaries. Their plan of popular preaching was much after the pattern, and in accordance with the style, of Paul’s Epistles.
2014 121:4.4 3. Cinička. Iako su pripadnici ciničke škole smatrali da je njihova filozofija bila izvedena iz učenja Diogena iz Atene, ona se velikim dijelom temeljila na ostacima učenja MakiventeMelkizedeka. Cinizam je isprva više nalikovao religiji nego filozofiji. Ako ništa drugo, pripadnici ove škole su učinili svoje religijsko-filozofsko učenje demokratskim. U poljima i na trgovima, neprestano su propovijedali doktrinu da "čovjek može naći spasenje ako ga traži." Propovijedali su jednostavnost i vrlinu i pozivali ljude da neustrašivo pogledaju u oči smrti. Ovi su putujući cinički učitelji uveliko doprinijeli pripremi duhovnogladnog pučanstva za primanje učenja kasnijih kršćanskih misionara. U stilu i formatu, njihove javne propovijedi su nalikovale Pavlovim poslanicama.
1955 121:4.5 4. The Skeptic. Skepticism asserted that knowledge was fallacious, and that conviction and assurance were impossible. It was a purely negative attitude and never became widespread.
2014 121:4.5 4. Skeptička. Skepticizam je učio da je znanje bilo varljivo, i čovjeku da nije bilo moguće postići uvjerenje i sigurnost. Bio je to posve negativan stav koji nikada nije postao široko rasprostranjen.
1955 121:4.6 These philosophies were semireligious; they were often invigorating, ethical, and ennobling but were usually above the common people. With the possible exception of Cynicism, they were philosophies for the strong and the wise, not religions of salvation for even the poor and the weak.
2014 121:4.6 Ove filozofije su bile jedino polureligiozne; često su bile inspirativne, etičke i oplemenjujuće, ali su obično bile izvan domašaja svagdašnjeg svijeta. S izuzetkom cinizma, bile su to filozofije jakih i mudrih, a ne religije spasenja za sve, čak i siromašne i slabe.
¶ 5. NEŽIDOVSKE RELIGIJE
5. THE GENTILE RELIGIONS
5. NEŽIDOVSKE RELIGIJE
1955 121:5.1 Throughout preceding ages religion had chiefly been an affair of the tribe or nation; it had not often been a matter of concern to the individual. Gods were tribal or national, not personal. Such religious systems afforded little satisfaction for the individual spiritual longings of the average person.
2014 121:5.1 Tijekom prethodnih dobi, religija je uglavnom bila pitanje plemena ili naroda; ona je vrlo rijetko bila osobno pitanje. Bogovi su bili plemenski ili nacionalni, a ne osobni. Takvi religiozni sustavi su pružali malo zadovoljstva individualnim duhovnim čežnjama prosječne osobe.
2014 121:5.2 U Isusovo doba, religije Zapada su obuhvaćale:
1955 121:5.3 1. The pagan cults. These were a combination of Hellenic and Latin mythology, patriotism, and tradition.
2014 121:5.3 1. Paganske kultove. Oni su bili spoj helenističke i latinske mitologije, domoljublja i tradicije.
1955 121:5.4 2. Emperor worship. This deification of man as the symbol of the state was very seriously resented by the Jews and the early Christians and led directly to the bitter persecutions of both churches by the Roman government.
2014 121:5.4 2. Štovanje cara. Židovi i rani kršćani su se snažno protivili ovom obogotvorenju čovjeka kao simbola države, što je navelo rimske vlasti na gorke progone protiv obiju crkava.
1955 121:5.5 3. Astrology. This pseudo science of Babylon developed into a religion throughout the Greco-Roman Empire. Even in the twentieth century man has not been fully delivered from this superstitious belief.
2014 121:5.5 3. Astrologiju. Ova pseudo znanost iz Babilona se razvila u religiju širom grčko-rimskog carstva. Čak i u dvadesetom stoljeću, čovjek se nije u potpunosti oslobodio ovog praznovjerja.
1955 121:5.6 4. The mystery religions. Upon such a spiritually hungry world a flood of mystery cults had broken, new and strange religions from the Levant, which had enamored the common people and had promised them individual salvation. These religions rapidly became the accepted belief of the lower classes of the Greco-Roman world. And they did much to prepare the way for the rapid spread of the vastly superior Christian teachings, which presented a majestic concept of Deity, associated with an intriguing theology for the intelligent and a profound proffer of salvation for all, including the ignorant but spiritually hungry average man of those days.
2014 121:5.6 4. Religije misticizma. Duhovno gladni svijet ovog doba je bio preplavljen rijekom mističkih kultova, novih i čudnih religija s Istoka, koje su privukle svagdašnji svijet svojim obećanjem individualnog spasenja. Niže klase grčko-rimskog svijeta su brzo prihvatile ove religije. I one su učinile značajan doprinos pripremi svijeta za brzo širenje daleko naprednijih kršćanskih učenja koja su učinila značajan doprinos u pripremi svijeta za brzo širenje daleko naprednijih kršćanskih učenja s veličanstvenim konceptom Božanstva i fascinirajućom teologijom koja inteligentno i uvjerljivo nudi spasenje svima, čak i neukom ali duhovno gladnom prosječnom čovjeku te dobi.
1955 121:5.7 The mystery religions spelled the end of national beliefs and resulted in the birth of the numerous personal cults. The mysteries were many but were all characterized by:
2014 121:5.7 Religije misticizma su obilježavale kraj nacionalnih vjerovanja i vodile rođenju brojnih osobnih kultova. Postojale su mnoge misterije, ali sve imaju sljedeće zajedničke crte:
1955 121:5.8 1. Some mythical legend, a mystery—whence their name. As a rule this mystery pertained to the story of some god’s life and death and return to life, as illustrated by the teachings of Mithraism, which, for a time, were contemporary with, and a competitor of, Paul’s rising cult of Christianity.
2014 121:5.8 1. Neku mitsku legendu, misteriju – po čemu su dobile ime. Ova misterija se u pravilu odnosila na priču o životu, smrti i uskrsnuću nekog boga, kao što se može vidjeti u primjeru mitraizma, koji je u ovo doba bio suvremenik i takmac Pavlovog širećeg kulta kršćanstva.
1955 121:5.9 2. The mysteries were nonnational and interracial. They were personal and fraternal, giving rise to religious brotherhoods and numerous sectarian societies.
2014 121:5.9 2. Misterije su bile nenacionalne i međurasne. Bile su osobne i bratske, što je vodilo stvaranju religioznih bratstava i brojnih sektaških društava.
1955 121:5.10 3. They were, in their services, characterized by elaborate ceremonies of initiation and impressive sacraments of worship. Their secret rites and rituals were sometimes gruesome and revolting.
2014 121:5.10 3. Njihove službe su imale raskošne ceremonije inicijacije i impresivne pričesti. Njihovi tajni obredi i ritali su ponekad bili jezivi i odvratni.
1955 121:5.11 4. But no matter what the nature of their ceremonies or the degree of their excesses, these mysteries invariably promised their devotees salvation, “deliverance from evil, survival after death, and enduring life in blissful realms beyond this world of sorrow and slavery.”
1955 121:5.12 But do not make the mistake of confusing the teachings of Jesus with the mysteries. The popularity of the mysteries reveals man’s quest for survival, thus portraying a real hunger and thirst for personal religion and individual righteousness. Although the mysteries failed adequately to satisfy this longing, they did prepare the way for the subsequent appearance of Jesus, who truly brought to this world the bread of life and the water thereof.
2014 121:5.12 Ali pogrešno je poistovijetiti Isusova učenja s misterijama. Popularnost ovih misterija svjedoči o čovjekovoj potrazi za nastavkom života i ukazuje na stvarnu glad i žeđ za osobnom religijom i individualnom ispravnošću. Premda misterije nisu uspjele adekvatno zadovoljiti te čežnje, one su pripremile put za kasniju pojavu Isusa koji je doista donio na ovaj svijet kruh životni i vodu njegovu.
1955 121:5.13 Paul, in an effort to utilize the widespread adherence to the better types of the mystery religions, made certain adaptations of the teachings of Jesus so as to render them more acceptable to a larger number of prospective converts. But even Paul’s compromise of Jesus’ teachings (Christianity) was superior to the best in the mysteries in that:
2014 121:5.13 Pavao je, usvom nastojanju da iskoristi rasprostranjenost boljih oblika mističnih religija, uveo određene adaptacije u Isusova učenja kako bi ih učinio prihvatljivijim većem broju potencijalnih obraćenika. Ali čak je i Pavlova kompromitacija Isusovih učenja (kršćanstvo) bila daleko bolja od najboljih misterija u sljedećem:
1955 121:5.14 1. Paul taught a moral redemption, an ethical salvation. Christianity pointed to a new life and proclaimed a new ideal. Paul forsook magic rites and ceremonial enchantments.
2014 121:5.14 1. Pavao je propovijedao moralno iskupljenje, etičko spasenje. Kršćanstvo je ukazalo na put prema novom životu i navijestilo novi ideal. Pavao je odbacio magične obrede i ceremonije vračanja.
1955 121:5.15 2. Christianity presented a religion which grappled with final solutions of the human problem, for it not only offered salvation from sorrow and even from death, but it also promised deliverance from sin followed by the endowment of a righteous character of eternal survival qualities.
2014 121:5.15 2. Kršćanstvo je predočilo religiju koja se uhvatila u koštac s konačnim rješenjem ljudskog problema, jer ne samo što je ponudilo spasenje od patnje, pa čak i od smrti, nego je obećalo izručenje od grijeha koje za sobom povlači obdarenje ispravnim karakterom, obećanje vječnog spasenja.
1955 121:5.16 3. The mysteries were built upon myths. Christianity, as Paul preached it, was founded upon a historic fact: the bestowal of Michael, the Son of God, upon mankind.
2014 121:5.16 3. Misterije su počivale na mitovima. Kršćanstvo, kakvo je Pavao propovijedao, je počivalo na povijesnoj činjenici: darivanju Mihaela - Božjeg Sina - čovječanstvu.
1955 121:5.17 Morality among the gentiles was not necessarily related to either philosophy or religion. Outside of Palestine it not always occurred to people that a priest of religion was supposed to lead a moral life. Jewish religion and subsequently the teachings of Jesus and later the evolving Christianity of Paul were the first European religions to lay one hand upon morals and the other upon ethics, insisting that religionists pay some attention to both.
2014 121:5.17 Među nežidovima, moralnost nije nužno bila povezana s bilo filozofijom ili religijom. Izvan Palestine, ljudi nisu mislili da su religiozni učitelji trebali voditi moralne živote. Židovska religija, i nakon nje Isusova učenja i kasnije Pavlovo evoluirajućekrišćanstvo, su bile prve europske religije koje su se jednom rukom oslanjale na moralnost a drugom na etiku, zahtijevajući da praktikanti religije obrate pozornost na jedno i drugo.
1955 121:5.18 Into such a generation of men, dominated by such incomplete systems of philosophy and perplexed by such complex cults of religion, Jesus was born in Palestine. And to this same generation he subsequently gave his gospel of personal religion—sonship with God.
2014 121:5.18 U takvoj generaciji ljudi, pod utjecajem takvih nepotpunih sustava filozofije i usljed zbrke takvih složenih religijskih kultova, Isus je rođen u Palestini. I on je uprvo ovoj generaciji dao svoje evanđelje osobne religije - učenje da je čovjek sin Boga.
¶ 6. HEBREJSKA RELIGIJA
6. THE HEBREW RELIGION
6. HEBREJSKA RELIGIJA
1955 121:6.1 By the close of the first century before Christ the religious thought of Jerusalem had been tremendously influenced and somewhat modified by Greek cultural teachings and even by Greek philosophy. In the long contest between the views of the Eastern and Western schools of Hebrew thought, Jerusalem and the rest of the Occident and the Levant in general adopted the Western Jewish or modified Hellenistic viewpoint.
2014 121:6.1 Krajem prvog stoljeća prije Krista, religiozna misao Jeruzalema je došla pod utjecaj i bila djelomično modificirana, snažnim i učinkovitim grčkim kulturnim učenjima, pa čak i grčkom filozofijom. U dugoj borbi između Istočne i Zapadne škole hebrejske misli, Jeruzalem i ostatak Zapada i Istoka su općenito prihvatili zapadno židovsko ili modificirano helenističko stajalište.
1955 121:6.2 In the days of Jesus three languages prevailed in Palestine: The common people spoke some dialect of Aramaic; the priests and rabbis spoke Hebrew; the educated classes and the better strata of Jews in general spoke Greek. The early translation of the Hebrew scriptures into Greek at Alexandria was responsible in no small measure for the subsequent predominance of the Greek wing of Jewish culture and theology. And the writings of the Christian teachers were soon to appear in the same language. The renaissance of Judaism dates from the Greek translation of the Hebrew scriptures. This was a vital influence which later determined the drift of Paul’s Christian cult toward the West instead of toward the East.
2014 121:6.2 U Isusovo doba, u Palestini su prevladavala tri jezika: Obični ljudi su govorili nekim dijalektom aramejskog; svećenici i rabini su govorili hebrejski; obrazovane klase i bolji slojevi Židova su općenito govorili grčki. Rani prijevod hebrejskih spisa na grčki u Aleksandriji je u velikoj mjeri odgovoran za kasniju prevlast grčkog pravca židovske kulture i teologije. A spisi kršćanskih učitelja su se uskoro pojavili na istom ovom jeziku. Renesansa judaizma datira od prijevoda hebrejskih spisa na grčki. Bio je to vitalni utjecaj koji je kasnije odlučio o skretanju Pavlovog kršćanskog kulta prema Zapadu, a ne prema Istoku.
1955 121:6.3 Though the Hellenized Jewish beliefs were very little influenced by the teachings of the Epicureans, they were very materially affected by the philosophy of Plato and the self-abnegation doctrines of the Stoics. The great inroad of Stoicism is exemplified by the Fourth Book of the Maccabees; the penetration of both Platonic philosophy and Stoic doctrines is exhibited in the Wisdom of Solomon. The Hellenized Jews brought to the Hebrew scriptures such an allegorical interpretation that they found no difficulty in conforming Hebrew theology with their revered Aristotelian philosophy. But this all led to disastrous confusion until these problems were taken in hand by Philo of Alexandria, who proceeded to harmonize and systemize Greek philosophy and Hebrew theology into a compact and fairly consistent system of religious belief and practice. And it was this later teaching of combined Greek philosophy and Hebrew theology that prevailed in Palestine when Jesus lived and taught, and which Paul utilized as the foundation on which to build his more advanced and enlightening cult of Christianity.
2014 121:6.3 Premda su epikurejska učenja ispoljila vrlo malo utjecaja na helenizirana židovska vjerovanja, na njih su bitno utjecale filozofija Platona i stoičke doktrine o samoodricanju. Na snažni prodor stoicizma ukazuje Četvrta Knjiga o Makabejcima; prodor platonske filozofije i stoičkih doktrina se može vidjeti u Mudrosti Salomonovoj. Helenizirani Židovi su unijeli u hebrejske spise alegorijsko tumačenje, tako da nije bilo teško uskladiti hebrejsku teologiju s visoko cijenjenom aristotelskom filozofijom.No, to je sve vodilo katastrofalnoj pometnji, sve dok Filon iz Aleksandrije nije uzeo stvari u svoje ruke u nastojanju da uskladi i sistematizira grčku filozofiju i hebrejsku teologiju u kompaktan i prilično dosljedan sustav religioznih učenja i prakse. I upravo je taj kasniji spoj grčke filozofije i hebrejske teologije prevladavao u Palestini u vrijeme Isusovog života i rada, i predstavlja temelje koje je Pavao iskoristio u izgradnji svog naprednijeg i prosvjetljenijeg kulta kršćanstva.
1955 121:6.4 Philo was a great teacher; not since Moses had there lived a man who exerted such a profound influence on the ethical and religious thought of the Occidental world. In the matter of the combination of the better elements in contemporaneous systems of ethical and religious teachings, there have been seven outstanding human teachers: Sethard, Moses, Zoroaster, Lao-tse, Buddha, Philo, and Paul.
2014 121:6.4 Filon je bio veliki učitelj; od Mojsija na svijetu nije živio čovjek koji je ispoljio tako velik uticaj na etičku i religioznu misao Zapadnog svijeta. U pogledu spajanja boljih elemenata suvremenih sustava etičkih i religioznih učenja, bilo je sedam izvanrednih učitelja: Sidarta, Mojsije, Zaratustra, Lao-Ce, Buda, Filon i Pavao.
1955 121:6.5 Many, but not all, of Philo’s inconsistencies resulting from an effort to combine Greek mystical philosophy and Roman Stoic doctrines with the legalistic theology of the Hebrews, Paul recognized and wisely eliminated from his pre-Christian basic theology. Philo led the way for Paul more fully to restore the concept of the Paradise Trinity, which had long been dormant in Jewish theology. In only one matter did Paul fail to keep pace with Philo or to transcend the teachings of this wealthy and educated Jew of Alexandria, and that was the doctrine of the atonement; Philo taught deliverance from the doctrine of forgiveness only by the shedding of blood. He also possibly glimpsed the reality and presence of the Thought Adjusters more clearly than did Paul. But Paul’s theory of original sin, the doctrines of hereditary guilt and innate evil and redemption therefrom, was partially Mithraic in origin, having little in common with Hebrew theology, Philo’s philosophy, or Jesus’ teachings. Some phases of Paul’s teachings regarding original sin and the atonement were original with himself.
2014 121:6.5 Mnoge, ali ne sve, Filonove nedosljednosti koje proizlaze iz njegovog nastojanja da kombinira grčku mističku filozofiju i rimske stoičke doktrine s hebrejskom legalističkom teologijom, Pavao je prepoznao i mudro eliminirao iz svoje prijekršćanske osnovne teologije. Filon je prokrčio put kako bi Pavao mogao potpunije obnoviti pojam Rajskog Trojstva, koji je dugo pritajeno postojao u židovskoj teologiji. U samo jednom pogledu Pavao nije uspio bilo održati korak s Filonom ili nadmašiti učenja ovog bogatog i obrazovanog Židova iz Aleksandije, a to je bila doktrina iskupljenja; Filon je svojim učenjima nastojao osloboditi ljude od doktrine da je oproštenje bilo moguće samo prolijevanjem krvi. Također je moguće da je Filon eventualno naslutio stvarnost i prisutnost Misaonih Ispravljača jasnije nego Pavao. Ali Pavlova teorija istočnog grijeha - doktrina nasljednog grijeha, usađenog zla i iskupljenja od zla - djelomično mitraičkog porijekla i ima malo zajedničkog s bilo hebrejskom teologijom, Filonovom filozofijom ili Isusovim učenjima. Neke faze Pavlova učenja o istočnom grijehu i pomirenju su njegove vlastite ideje.
1955 121:6.6 The Gospel of John, the last of the narratives of Jesus’ earth life, was addressed to the Western peoples and presents its story much in the light of the viewpoint of the later Alexandrian Christians, who were also disciples of the teachings of Philo.
2014 121:6.6 Evanđelje po Ivanu - posljednja pripovijest o Isusovom zemaljskom životu - je upućeno zapadnim narodima i izloženo uveliko u svjetlu stajališta kasnijih aleksandrijskih kršćana, koji su bili sljedbenici Filonovih učenja.
1955 121:6.7 At about the time of Christ a strange reversion of feeling toward the Jews occurred in Alexandria, and from this former Jewish stronghold there went forth a virulent wave of persecution, extending even to Rome, from which many thousands were banished. But such a campaign of misrepresentation was short-lived; very soon the imperial government fully restored the curtailed liberties of the Jews throughout the empire.
2014 121:6.7 Otprilike u vrijeme Krista, u Aleksandriji je nastupio nesvekidašnji preokret u sentimentu prema Židovima, i iz ove je negdašnje židovske utvrde krenuo žestok val progona koji se proširio do samoga Rima, iz kojeg je prognano mnogo tisuća. No, ta je propaganda laži bila kratkog vijeka; carska vlada je uskoro zatim vratila Židovima oduzete privilegije širom carstva.
1955 121:6.8 Throughout the whole wide world, no matter where the Jews found themselves dispersed by commerce or oppression, all with one accord kept their hearts centered on the holy temple at Jerusalem. Jewish theology did survive as it was interpreted and practiced at Jerusalem, notwithstanding that it was several times saved from oblivion by the timely intervention of certain Babylonian teachers.
2014 121:6.8 Po cijelom svijetu, bez obzira gdje su Židovi bili raspršeni trgovinom ili ugnjetavanjem, svi su se u svojim srcima jednodušno okretali k svetom hramu u Jeruzalemu. Židovska teologija je uspjela opstati i održati oblik svoje interpretacije i pakse u Jeruzalemu, unatoč tome što je nekoliko puta spašena od zaborava pravovremenom intervencijom određenih babilonskih učitelja.
1955 121:6.9 As many as two and one-half million of these dispersed Jews used to come to Jerusalem for the celebration of their national religious festivals. And no matter what the theologic or philosophic differences of the Eastern (Babylonian) and the Western (Hellenic) Jews, they were all agreed on Jerusalem as the center of their worship and in ever looking forward to the coming of the Messiah.
2014 121:6.9 Nekih dva i pol milijuna razasutih Židova je dolazilo u Jeruzalem na proslavu svojih nacionalnih religioznih praznika. I unatoč teološkim i filozofskim razlikama između istočnih (babilonskih) i zapadnih (helenskih) Židova, svi su se slagali da je Jeruzalem bio centar njihovog obožavanja i radovali očekivanom dolasku Mesije.
¶ 7. ŽIDOVI I NEŽIDOVI
7. JEWS AND GENTILES
7. ŽIDOVI I NEŽIDOVI
1955 121:7.1 By the times of Jesus the Jews had arrived at a settled concept of their origin, history, and destiny. They had built up a rigid wall of separation between themselves and the gentile world; they looked upon all gentile ways with utter contempt. They worshiped the letter of the law and indulged a form of self-righteousness based upon the false pride of descent. They had formed preconceived notions regarding the promised Messiah, and most of these expectations envisaged a Messiah who would come as a part of their national and racial history. To the Hebrews of those days Jewish theology was irrevocably settled, forever fixed.
2014 121:7.1 U vrijeme Isusa, Židovi su imali čvrsto oformljenu predstavu o svom porijeklu, povijesti i sudbini. Izgradili su neprobojan zid koji ih je odvajao od nežidovskog svijeta; promatrali su sve nežidovske običaje s velikim prezirom. Štovali su slovo zakona i odavali se obliku samozvane pravednosti koja je počivala na temeljima lažnog ponosa zbog vlastitog porijekla. Formirali su predrasude u vezi dolaska obećanog Mesije, a većinom su očekivali da će Mesijin dolazak biti dijelom njihove nacionale i rasne povijesti. Židovima ovog doba, židovska teologija je bila neopozivo oformljena i zauvijek fiksna.
1955 121:7.2 The teachings and practices of Jesus regarding tolerance and kindness ran counter to the long-standing attitude of the Jews toward other peoples whom they considered heathen. For generations the Jews had nourished an attitude toward the outside world which made it impossible for them to accept the Master’s teachings about the spiritual brotherhood of man. They were unwilling to share Yahweh on equal terms with the gentiles and were likewise unwilling to accept as the Son of God one who taught such new and strange doctrines.
2014 121:7.2 Oni nisu bili u stanju pomiriti Isusova učenja i prakse o toleranciji i dobroti sa svojim duboko uvriježenim negativnim stavom prema drugim narodima koje su smatrali paganima. Iz generacije u generaciju, Židovi su njegovali odbojan stav prema spoljašnjem svijetu i ovaj je stav stajao na putu njihovom prihvaćanju Učiteljevog nauka o duhovnom bratstvu ljudi. Nisu bili voljni podijeliti Jahvu s nežidovima kao sebi jednakima, i tako nisu bili voljni prihvatiti Sina Božjeg koji je poučavao takve nove i čudne doktrine.
1955 121:7.3 The scribes, the Pharisees, and the priesthood held the Jews in a terrible bondage of ritualism and legalism, a bondage far more real than that of the Roman political rule. The Jews of Jesus’ time were not only held in subjugation to the law but were equally bound by the slavish demands of the traditions, which involved and invaded every domain of personal and social life. These minute regulations of conduct pursued and dominated every loyal Jew, and it is not strange that they promptly rejected one of their number who presumed to ignore their sacred traditions, and who dared to flout their long-honored regulations of social conduct. They could hardly regard with favor the teachings of one who did not hesitate to clash with dogmas which they regarded as having been ordained by Father Abraham himself. Moses had given them their law and they would not compromise.
2014 121:7.3 Književnici, farizeji i svećenici su držali Židove u strašnom ropstvu ritualizma i legalizma, daleko stvarnijem od robovanja rimskoj političkoj vlasti. U Isusovo vrijeme, Židovi ne samo što su bili primorani pokoriti se zakonu, nego su bili okovani ropskim zahtjevima tradicije koji su zahvaćali i prodirali u svaku domenu njihova osobnog i društvenog života. Ovi su detaljni propisi određivali način ponašanja i dominirali svakog odanog Židova, i nije čudo što su tako brzo odbacili jednog od svojih ljudi koji se usudio zanemariti njihove svete tradicije i ismijavati njihove dugo poštivane propise društvenog ponašanja. Teško da su mogli s odobravanjem prihvatiti učenja onoga koji se bez oklijevanja usprotivio dogmama koje su oni smatrali odredbama samog Oca Abrahama. Mojsije im je dao njihov zakon i oni nisu bili spremni na kompromis.
1955 121:7.4 By the time of the first century after Christ the spoken interpretation of the law by the recognized teachers, the scribes, had become a higher authority than the written law itself. And all this made it easier for certain religious leaders of the Jews to array the people against the acceptance of a new gospel.
2014 121:7.4 U prvom stoljeću poslije Krista, usmeno tumačenje zakona od strane priznatih učitelja - književnika - je postalo višim autoritetom od samog pisanog zakona. I tako su određene religiozne vođe Židova lakše bile u stanju okrenuti narod protiv prihvaćanja ovog novog evanđelja.
1955 121:7.5 These circumstances rendered it impossible for the Jews to fulfill their divine destiny as messengers of the new gospel of religious freedom and spiritual liberty. They could not break the fetters of tradition. Jeremiah had told of the “law to be written in men’s hearts,” Ezekiel had spoken of a “new spirit to live in man’s soul,” and the Psalmist had prayed that God would “create a clean heart within and renew a right spirit.” But when the Jewish religion of good works and slavery to law fell victim to the stagnation of traditionalistic inertia, the motion of religious evolution passed westward to the European peoples.
2014 121:7.5 Zbog tih okolnosti, Židovi nisu bili u stanju ispuniti svoju božansku sudbinu kao glasnici novog evanđelja religiozne i duhovne slobode. Oni nisu bili u stanju razbiti okove tradicije. Jeremija je govorio o "zakonu koji će biti upisan u ljudskim srcima[16]." Ezekije je govorio o "novom duhu koji će živjeti u čovjekovom srcu," a psalmist se molio da Bog "čisto srce stvori u meni i obnovi duh postojni[17][18]." Ali kad je židovska religija dobrih djela i pokornosti zakonu postala žrtvom stagnacije tradicionalističke inercije, napredak religiozne evolucije je nastavljen među europskim narodima.
1955 121:7.6 And so a different people were called upon to carry an advancing theology to the world, a system of teaching embodying the philosophy of the Greeks, the law of the Romans, the morality of the Hebrews, and the gospel of personality sanctity and spiritual liberty formulated by Paul and based on the teachings of Jesus.
2014 121:7.6 I tako su drugi narodi bili pozvani da pronesu ovu napredujuću teologiju po cijelom svijetu, sustav učenja koji utjelovljuje filozofiju Grka, zakon Rimljana, moralnost Židova i evanđelje osobne svetosti i duhovne slobode koje je Pavao formulirao i koje se utemelji na Isusovim učenjima.
1955 121:7.7 Paul’s cult of Christianity exhibited its morality as a Jewish birthmark. The Jews viewed history as the providence of God—Yahweh at work. The Greeks brought to the new teaching clearer concepts of the eternal life. Paul’s doctrines were influenced in theology and philosophy not only by Jesus’ teachings but also by Plato and Philo. In ethics he was inspired not only by Christ but also by the Stoics.
2014 121:7.7 Pavlov kult kršćanstva izlaže svoju moralnost kao židovsko obilježje. Židovi su promatrali povijest kao Božju providnost - Jahvino djelo. Grci su unijeli u ova nova učenja jasnije koncepcije vječnog života. Na Pavlove u teološke i filozofske doktrine utjecala su ne samo Isusova učenja, već i učenja Platona i Filona. U etici, on je primio nadahnuće ne samo od Krista, već i od stoika.
1955 121:7.8 The gospel of Jesus, as it was embodied in Paul’s cult of Antioch Christianity, became blended with the following teachings:
2014 121:7.8 Isusovo evanđelje, utjelovljeno u Pavlovom kultu antiohijskog kršćanstva, se pomiješalo sa sljedećim učenjima:
1955 121:7.9 1. The philosophic reasoning of the Greek proselytes to Judaism, including some of their concepts of the eternal life.
2014 121:7.9 1. Filozofskim rasuđivanjem grčkih obraćenika na judaizam, uključujući i neke njihove koncepcije vječnog života.
1955 121:7.10 2. The appealing teachings of the prevailing mystery cults, especially the Mithraic doctrines of redemption, atonement, and salvation by the sacrifice made by some god.
2014 121:7.10 2. Privlačnim učenjima ondašnjih dominantnih mističnih kultova, posebno mitraičke doktrine iskupljenja, pomirenja i spasenja žrtvovanjem nekog boga.
1955 121:7.11 3. The sturdy morality of the established Jewish religion.
2014 121:7.11 3. Čvrstom moralnošću utemeljene židovske religije.
1955 121:7.12 The Mediterranean Roman Empire, the Parthian kingdom, and the adjacent peoples of Jesus’ time all held crude and primitive ideas regarding the geography of the world, astronomy, health, and disease; and naturally they were amazed by the new and startling pronouncements of the carpenter of Nazareth. The ideas of spirit possession, good and bad, applied not merely to human beings, but every rock and tree was viewed by many as being spirit possessed. This was an enchanted age, and everybody believed in miracles as commonplace occurrences.
2014 121:7.12 U Isusovo vrijeme, mediteransko Rimsko carstvo, Partsko kraljevstvo i obližnji narodi, su svi imali grube i primitivne ideje o zemljopisu, astronomiji, zdravlju i bolesti; i nije čudo što su ih tako snažno dojmile nove i zapanjujuće izjave ovog tesara iz Nazareta. Ideje o opsjednutosti dobrim i zlim duhovima se nisu odnosile samo na ljudska bića, već se smatralo da je svaki kamen i svako drvo bilo opsjednuto duhovima. Bilo je to doba magije, kad su ljudi smatrali čuda uobičajenim pojavama.
¶ 8. POSTOJEĆI ZAPISI
8. PREVIOUS WRITTEN RECORDS
8. POSTOJEĆI ZAPISI
1955 121:8.1 As far as possible, consistent with our mandate, we have endeavored to utilize and to some extent co-ordinate the existing records having to do with the life of Jesus on Urantia. Although we have enjoyed access to the lost record of the Apostle Andrew and have benefited from the collaboration of a vast host of celestial beings who were on earth during the times of Michael’s bestowal (notably his now Personalized Adjuster), it has been our purpose also to make use of the so-called Gospels of Matthew, Mark, Luke, and John.
2014 121:8.1 Koliko je to bilo moguće i u skladu s našim mandatom, nastojali smo iskoristiti i u određenoj mjeri koordinirati postojeće zapise o Isusovom životu na Urantiji. Premda smo imali na raspolaganju izgubljeni zapis apostola Andrije i premda nam je jako pomogla suradnja s velikim brojem nebeskih bića koja su bila na zemlji u vrijeme Mihaelovog darivanja (osobito njegov sada Personalizirani Ispravljač), nastojali smo iskoristiti takozvana Evanđelja po Mateju, Marku, Luki i Ivanu.
1955 121:8.2 These New Testament records had their origin in the following circumstances:
2014 121:8.2 Ovi novozavjetni izvodi vuku porijeklo iz sljedećih okolnosti:
1955 121:8.3 1. The Gospel by Mark. John Mark wrote the earliest (excepting the notes of Andrew), briefest, and most simple record of Jesus’ life. He presented the Master as a minister, as man among men. Although Mark was a lad lingering about many of the scenes which he depicts, his record is in reality the Gospel according to Simon Peter. He was early associated with Peter; later with Paul. Mark wrote this record at the instigation of Peter and on the earnest petition of the church at Rome. Knowing how consistently the Master refused to write out his teachings when on earth and in the flesh, Mark, like the apostles and other leading disciples, was hesitant to put them in writing. But Peter felt the church at Rome required the assistance of such a written narrative, and Mark consented to undertake its preparation. He made many notes before Peter died in A.D. 67, and in accordance with the outline approved by Peter and for the church at Rome, he began his writing soon after Peter’s death. The Gospel was completed near the end of A.D. 68. Mark wrote entirely from his own memory and Peter’s memory. The record has since been considerably changed, numerous passages having been taken out and some later matter added at the end to replace the latter one fifth of the original Gospel, which was lost from the first manuscript before it was ever copied. This record by Mark, in conjunction with Andrew’s and Matthew’s notes, was the written basis of all subsequent Gospel narratives which sought to portray the life and teachings of Jesus.
2014 121:8.3 1. Evanđelje po Marku. Ivan Marko je napisao najraniji (s izuzetkom Andrijinih bilješki), najkraći i najjednostavniji zapis Isusova života. Predstavio je Učitelja kao služitelja, kao čovjeka među ljudima. Iako je Marko bio dječak koji je često prisustvovao događajima koje opisuje, njegov zapis je ustvari Evanđelje po Šimunu Petru. On je rano bio povezan s Petrom; kasnije s Pavlom. Ivan Marko je napisao svoj zapis na nagovor Petra i na usrdnu molbu crkve u Rimu. Znajući kao je Učitelj dosljedno odbijao ostaviti zapis svojih učenja za svog života na zemlji i u tijelu, Marko je, poput apostola i drugih vodećih učenika, oklijevao da ih stavi u pisani oblik. Ali Petar je došao do zaključka da je crkvi u Rimu bila potrebna pomoć takve pripovijesti, i Marko je pristao prihvatiti se njezine pripreme. Napisao je mnoge zabilješke prije Petrove smrti 67. godine p. K., i u skladu s osnovnim crtama koje je Petar odobrio i namjerio crkvi u Rimu, počeo je s pisanjem nedugo poslije Petrove smrti. Evanđelje je završeno krajem 68. godine p.K. Zapis je naknadno značajno izmijenjen, brojni odlomci su izostavljeni i nešto materijala je kasnije dodano da zamijeni jednu petinu izvornog Evanđelja koja je izgubljena iz prvog rukopisa prije kopiranja. Ovaj zapis po Marku, zajedno s Andrijinim i Matejevim zabilješkama, je bio pisana osnova koja je poslužila svim kasnijim pripovijestima Evanđelja koja su nastojala prikazati Isusov život i učenja.
1955 121:8.4 2. The Gospel of Matthew. The so-called Gospel according to Matthew is the record of the Master’s life which was written for the edification of Jewish Christians. The author of this record constantly seeks to show in Jesus’ life that much which he did was that “it might be fulfilled which was spoken by the prophet.” Matthew’s Gospel portrays Jesus as a son of David, picturing him as showing great respect for the law and the prophets.
2014 121:8.4 2. Evanđelje po Mateju. Takozvano Evanđelje po Mateju je zapis Učiteljeva života koji je napisan u cilju prosvjetljenja židovskih kršćana. Autor ovog zapisa stalno nastoji naglasiti kako je u Isusovom životu "ispunjeno ono što je rečeno po proroku[19]." Evanđelje po Mateju prikazuje Isusa kao sina Davidova, i govori o njegovom velikom štovanju zakonu i proroka[20].
1955 121:8.5 The Apostle Matthew did not write this Gospel. It was written by Isador, one of his disciples, who had as a help in his work not only Matthew’s personal remembrance of these events but also a certain record which the latter had made of the sayings of Jesus directly after the crucifixion. This record by Matthew was written in Aramaic; Isador wrote in Greek. There was no intent to deceive in accrediting the production to Matthew. It was the custom in those days for pupils thus to honor their teachers.
2014 121:8.5 Apostol Matej nije napisao ovo Evanđelje. Njegov autor je učenik po imenu Izador koji se u pisanju oslanjao ne samo na Matejeva osobna sjećanja na ove događaje, nego i na određeni zapis Isusovih riječi koji je Matej napisao neposredno nakon raspeća. Ovaj Matejev zapis je napisan na aramejskom; Izador je pisao na grčkom. Izador nije imao loše namjere navodeći Mateja kao autora. U to vrijeme učenici su imali običaj na taj način ukazati počast svojim učiteljima.
1955 121:8.6 Matthew’s original record was edited and added to in A.D. 40 just before he left Jerusalem to engage in evangelistic preaching. It was a private record, the last copy having been destroyed in the burning of a Syrian monastery in A.D. 416.
2014 121:8.6 Matejev izvorni zapis je prepravljen i proširen 40. godine p. K., neposredno prije nego što je ovaj napustio Jeruzalem da se posveti propovijedanju evanđelja. Bio je to privatni zapis čiji je posljednji primjerak uništen u spaljivanju sirijskog samostana 416. godine p. K.
1955 121:8.7 Isador escaped from Jerusalem in A.D. 70 after the investment of the city by the armies of Titus, taking with him to Pella a copy of Matthew’s notes. In the year 71, while living at Pella, Isador wrote the Gospel according to Matthew. He also had with him the first four fifths of Mark’s narrative.
2014 121:8.7 Izador je pobjegao iz Jeruzalema 70. godine p. K., nakon što su Titove vojske ušle u grad, sa sobom noseći u Pelu kopiju Matejevih zabilješki. U 71. godini, dok je živio u Peli, Izador je napisao Evanđelje po Mateju. On je također imao prve četiri petine Markove pripovijesti.
1955 121:8.8 3. The Gospel by Luke. Luke, the physician of Antioch in Pisidia, was a gentile convert of Paul, and he wrote quite a different story of the Master’s life. He began to follow Paul and learn of the life and teachings of Jesus in A.D. 47. Luke preserves much of the “grace of the Lord Jesus Christ” in his record as he gathered up these facts from Paul and others. Luke presents the Master as “the friend of publicans and sinners.” He did not formulate his many notes into the Gospel until after Paul’s death. Luke wrote in the year 82 in Achaia. He planned three books dealing with the history of Christ and Christianity but died in A.D. 90 just before he finished the second of these works, the “Acts of the Apostles.”
2014 121:8.8 3. Evanđelje po Luki. Luka - liječnik iz Antiohije u Pizidiji - je nežidov i Pavlov obraćenik koji je napisao sasvim drugačiju priču Učiteljeva života. Počeo je slijediti Pavla i učiti o životu i učenjima Isusa 47. godine p[21]. K[22]. Luka je u svojim zabilješkama očuvao mnogo "milosti Gospodina Isusa Krista," dok je sakupljao ove činjenice od Pavla i drugih. Luka predstavlja Učitelja kao "prijatelja carinika i grešnika." On je sabrao svoje brojne zabilješke u organizirano Evanđelje tek nakon Pavlove smrti. Luka je pisao u 82. godine u Ahaji. Planirao je napisati tri knjige povijesti Krista i kršćanstva, ali je umro 90. godine p. K., neposredno prije nego što je završio drugi dio “Djela Apostolskih.”
1955 121:8.9 As material for the compilation of his Gospel, Luke first depended upon the story of Jesus’ life as Paul had related it to him. Luke’s Gospel is, therefore, in some ways the Gospel according to Paul. But Luke had other sources of information. He not only interviewed scores of eyewitnesses to the numerous episodes of Jesus’ life which he records, but he also had with him a copy of Mark’s Gospel, that is, the first four fifths, Isador’s narrative, and a brief record made in the year A.D. 78 at Antioch by a believer named Cedes. Luke also had a mutilated and much-edited copy of some notes purported to have been made by the Apostle Andrew.
2014 121:8.9 Kao materijal za izradu ovog Evanđelja, Luka se prije svega oslanjao na pripovijest Isusova životu koju je primio od Pavla. Evanđelje po Luki je, dakle, na neki način Evanđelje po Pavlu. No, Luka je imao i druge izvore informacija. On ne samo što je razgovarao s velikim brojem očevidaca Isusova života, već je imao i kopiju Evanđelja po Marku, odnosno prve četiri petine ovog materijala, kao i Izadorovu pripovijest i kratku zabilješku koju je 78. godine p. K. u Antiohiji izradio vjernik po imenu Kedeš. Luka je također imao unakaženu i dosta izmijenjenu kopiju nekih bilješki koj e su navodno bile djelo apostola Andrije.
1955 121:8.10 4. The Gospel of John. The Gospel according to John relates much of Jesus’ work in Judea and around Jerusalem which is not contained in the other records. This is the so-called Gospel according to John the son of Zebedee, and though John did not write it, he did inspire it. Since its first writing it has several times been edited to make it appear to have been written by John himself. When this record was made, John had the other Gospels, and he saw that much had been omitted; accordingly, in the year A.D. 101 he encouraged his associate, Nathan, a Greek Jew from Caesarea, to begin the writing. John supplied his material from memory and by reference to the three records already in existence. He had no written records of his own. The Epistle known as “First John” was written by John himself as a covering letter for the work which Nathan executed under his direction.
2014 121:8.10 4. Evanđelje po Ivanu. Evanđelje po Ivanu govori o većem dijelu Isusova rada u Judeji i okolici Jeruzalema, koji nije pomenut u drugim zapisima. To je takozvano Evanđelje po Ivanu, Zabedejevom sinu, i premda ga nije napisao sam Ivan, on mu je bio inspiracija. Od prvog zapisa, ovaj je materijal nekoliko puta izmijenjen kako bi izgledalo da ga je napisao sam Ivan. U pisanju ovog zapisa, Ivan je imao druga Evanđelja, i mogao je vidjeti kako je određeni materijal bio izostavljen; u skladu s tim, 101. godine p. K., ponukao je svog suradnika Natanija, grčkog židova iz Cezareje, da započne pisanje. Ivan je diktirao ovaj materijal prema sjećanju, oslanjajući se na tri postojeća zapisa. On nije imao svoju vlastitu pisanu zabilješku. Poslanicu koja je poznata kao "Prva Ivanova," Ivan je napisao kao popratno pismo materijalu koji je Natanije sastavio prema njegovim uputama.
1955 121:8.11 All these writers presented honest pictures of Jesus as they saw, remembered, or had learned of him, and as their concepts of these distant events were affected by their subsequent espousal of Paul’s theology of Christianity. And these records, imperfect as they are, have been sufficient to change the course of the history of Urantia for almost two thousand years.
2014 121:8.11 Svi ovi autori su zabilježili svoje iskrene predstave Isusa kako su ga bilo vidjeli, zapamtili ili o njemu čuli, i kako su njihove koncepcije tih dalekih događaja izmijenjene njihovim naknadnim prihvaćanjem Pavlove teologije kršćanstva. A ovi zapisi, nesavršeni kakvi jesu, su bili dovoljni da promijene tijek povijesti Urantije kroz gotovo dvije tisuće godina.
1955 121:8.12 [Acknowledgment: In carrying out my commission to restate the teachings and retell the doings of Jesus of Nazareth, I have drawn freely upon all sources of record and planetary information. My ruling motive has been to prepare a record which will not only be enlightening to the generation of men now living, but which may also be helpful to all future generations. From the vast store of information made available to me, I have chosen that which is best suited to the accomplishment of this purpose. As far as possible I have derived my information from purely human sources. Only when such sources failed, have I resorted to those records which are superhuman. When ideas and concepts of Jesus’ life and teachings have been acceptably expressed by a human mind, I invariably gave preference to such apparently human thought patterns. Although I have sought to adjust the verbal expression the better to conform to our concept of the real meaning and the true import of the Master’s life and teachings, as far as possible, I have adhered to the actual human concept and thought pattern in all my narratives. I well know that those concepts which have had origin in the human mind will prove more acceptable and helpful to all other human minds. When unable to find the necessary concepts in the human records or in human expressions, I have next resorted to the memory resources of my own order of earth creatures, the midwayers. And when that secondary source of information proved inadequate, I have unhesitatingly resorted to the superplanetary sources of information.
2014 121:8.12 [Priznanje: U izvršenju punomoći da nanovo izložim učenja i djela Isusa iz Nazareta, slobodno sam se koristio svim izvorima zapisa i planetarnih informacija. Moj glavni motiv je bio da sastavim zapis koji će ne samo prosvijetliti generaciju ljudi koja danas živi, već koji će biti od pomoći za sve buduće generacije. Iz ogromnog spremišta podataka koji su mi bili na raspolaganju, izabrao sam ono što je najbolje odgovaralo ostvarenju te namjere. Koliko je to bilo moguće, koristio sam podatke iz čisto ljudskih izvora. Jedino kad to nije bilo moguće, pribjegao sam korištenju zabilješki nadljudskog porijekla. Kad god su ideje i pojmovi Isusova života i učenja bili prihvatljivo iskazani od strane ljudskog uma, uvijek sam davao prednost takvim naizgled ljudskim misaonim uzorcima. Iako sam nastojao prilagoditi jezičke izraze u skladu s našom koncepcijom stvarnog značenja i istinskog smisla Učiteljeva života i učenja, koliko god je to bilo moguće, držao sam se stvarnog ljudskog pojma i misaonog uzorka u svim pripovijestima. Dobro znam da će pojmovi koji vuku porijeklo iz ljudskog uma biti prihvatljiviji i korisniji svim drugim ljudskim umovima. Kad nisam bio u stanju naći neophodne pojmove u ljudskim zapisima ili u ljudskim izrazima, koristio sam sjećanja moje vrste zemaljske egzistencije, srednjih bića. I kad ovaj sekundarni izvor informacije nije bio prikladan, bez oklijevanja sam koristio nadplanetarne izvore informacije.
1955 121:8.13 The memoranda which I have collected, and from which I have prepared this narrative of the life and teachings of Jesus—aside from the memory of the record of the Apostle Andrew—embrace thought gems and superior concepts of Jesus’ teachings assembled from more than two thousand human beings who have lived on earth from the days of Jesus down to the time of the inditing of these revelations, more correctly restatements. The revelatory permission has been utilized only when the human record and human concepts failed to supply an adequate thought pattern. My revelatory commission forbade me to resort to extrahuman sources of either information or expression until such a time as I could testify that I had failed in my efforts to find the required conceptual expression in purely human sources.
2014 121:8.13 Sabrana sjećanja iz kojih sam pripremio ovu pripovijest o Isusovom životu i učenjima - osim sjećanja koja su zabilježena u zapisu apostola Andrije - obuhvaćaju dragulje misli i nadmoćne koncepcije Isusovih učenja sakupljene od strane više od dvije tisuće ljudi koji su živjeli na zemlji od Isusova vremena do pisanja - ili točnije prepričavanja - ovih otkrivenja. Koristio sam se dopuštenjem da predočim novo otkrivenje samo kad ljudski zapisi i ljudski pojmovi nisu imali prihvatljiv misaoni uzorak. Nalog i dopuštenje za sastav ovog otkrivenja zabranjuju korištenje izvanljudskih izvora informacije ili izraza sve dok ne budem u stanju dokazati da nisam uspio naći neophodne konceptualne izraze u čisto ljudskim izvorima.
1955 121:8.14 While I, with the collaboration of my eleven associate fellow midwayers and under the supervision of the Melchizedek of record, have portrayed this narrative in accordance with my concept of its effective arrangement and in response to my choice of immediate expression, nevertheless, the majority of the ideas and even some of the effective expressions which I have thus utilized had their origin in the minds of the men of many races who have lived on earth during the intervening generations, right on down to those who are still alive at the time of this undertaking. In many ways I have served more as a collector and editor than as an original narrator. I have unhesitatingly appropriated those ideas and concepts, preferably human, which would enable me to create the most effective portraiture of Jesus’ life, and which would qualify me to restate his matchless teachings in the most strikingly helpful and universally uplifting phraseology. In behalf of the Brotherhood of the United Midwayers of Urantia, I most gratefully acknowledge our indebtedness to all sources of record and concept which have been hereinafter utilized in the further elaboration of our restatement of Jesus’ life on earth.]
2014 121:8.14 Dok sam u suradnji s mojih jedanaest suradnika iz redova srednjih bića i pod nadzorom Melkizedeka iz zapisa, predstavio ovaj zapis u skladu s mojom koncepcijom učinkovite organizacije i prema vlastitom izboru neposrednog načina izražavanja, ipak, većina ideja, pa čak i neki učinkoviti izrazi koje sam na taj način upotrijebio, vuku porijeklo od umova ljudi iz mnogih rasa koji su živjeli na zemlji tijekom prošlih generacija, sve do onih koji još uvijek tu žive u vrijeme ovog poduzeća. Na mnoge načine sam služio više kao kolekcionar i urednik, nego kao izvorni pripovjedač. Dajući prednost izvorima ljudskog porijekla, bez oklijevanja sam usvojio te ideje i koncepte koji su mi omogućili da stvorim najučinkovitiju predstavu Isusovog života i da nanovo iznesem njegova neusporediva učenja na najizražajniji način s općenito najinspirativnijim izrazima.U ime Bratstva Ujedinjenih Srednjih Bića Urantije, s najvećom zahvalnošću priznajem svoj dug svim izvorima zapisa i pojmova koji su korišteni u predstojećoj razradi naše nove prezentacije Isusova života na zemlji.]
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POGLAVLJE 122 : ISUSOVO ROĐENJE I DJETINJSTVO |
¶ Reference
¶ Biblija
- ↑ 121:1.2 Pavao, Hebrejski od Hebreja: 2 Kor 11:22; Fil 3:5.
- ↑ 121:1.2 Pavao je govorio grčkim jezikom: Dj 21:37-40; Dj 22:2-3.
- ↑ 121:1.2 Pavao je bio rimski građanin: Dj 16:37-39; Dj 22:24-29.
- ↑ 121:2.5 „Pobožni“ pogani: Dj 10:7; Dj 17:4,17.
- ↑ 121:2.5 „Bogobojazni“ pogani: Dj 10:2,22.
- ↑ 121:2.5 Prvi put nazvani „kršćanima“ u Antiohiji: Dj 11:26.
- ↑ 121:2.7 Većina Židova očekuje Mesiju: Lk 3:15.
- ↑ 121:2.8 Odabrani ljudi: 1 Kr 3:8; 1 Ljet 17:21-22; Ps 33:12; Ps 105:6,43; Ps 135:4; Iz 41:8-9; Iz 43:21; Iz 44:1; Pnz 7:6; Pnz 14:2.
- ↑ 121:2.9 Kralj Herod: Mt 2:1; Lk 1:5a.
- ↑ 121:4.3 Stoici „Božje potomstvo“: Dj 17:28-29.
- ↑ 121:4.3 Naučite biti zadovoljni: Fil 4:11.
- ↑ 121:5.11 Oslobođenje od zla: Job 5:19; Ps 140:1; Izr 2:12; Mt 6:13; Lk 11:4; Gal 1:4; 2 Tim 4:18.
- ↑ 121:5.11 Preživljavanje smrti: uskrsnuće: Mt 22:30-33; Mt 27:52-53; Mk 12:24-27; Lk 14:14; Lk 20:35-38; Iv 5:28-29.
- ↑ 121:5.11 Blažena carstva: Iv 14:2-3; Otk 3:12; Otk 21:2-4.
- ↑ 121:5.11 Život nakon smrti: Dn 12:2; Mt 19:16,29; Mt 25:46; Mk 10:17,30; Lk 10:25; Lk 18:18,30; Iv 3:15-16,36; Iv 4:14,36; Iv 5:24,39; Iv 6:27,40,47; Iv 6:54,68; Iv 8:51-52; Iv 10:28; Iv 11:25-26; Iv 12:25,50; Iv 17:2-3; Dj 13:46-48; Rim 2:7; Rim 5:21; Rim 6:22-23; Gal 6:8; 1 Tim 1:16; 1 Tim 6:12,19; Tit 1:2; Tit 3:7; 1 Iv 1:2; 1 Iv 2:25; 1 Iv 3:15; 1 Iv 5:11,13,20; Jd 1:21; Otk 22:5.
- ↑ 121:7.5 Zakon zapisan u srcima ljudi: Jr 31:33; Jr 32:40.
- ↑ 121:7.5 Novi duh, živi u srcima ljudi: Ez 11:19; Ez 18:31; Ez 36:26-27; Jl 2:28-29; Lk 24:49; Iv 7:39; Iv 14:16-18,23,26; Iv 15:4,26; Iv 16:7-8,13-14; Iv 17:21-23; Dj 1:5,8a; Dj 2:1-4,16-18; Dj 2:33; 2 Kor 13:5; Gal 2:20; Gal 4:6; Ef 1:13; Ef 4:30; 1 Iv 4:12-15.
- ↑ 121:7.5 Stvori čisto srce, novi duh: Ps 51:10.
- ↑ 121:8.4 Proročanstvo 1) Djevica će začeti i roditi sina i nadjenut će mu ime Emanuel: Iz 7:14; Mt 1:22-23. Proročanstvo 2) Iz Betlehema će doći Mesija: Mih 5:2; Mt 2:5-6. Proročanstvo 3) Pozvao sam sina svoga iz Egipta: Hoš 11:1; Mt 2:15. Proročanstvo 4) Glas se čuje u Rami: Jr 31:15; Mt 2:17-18. Proročanstvo 5) Zvat će se Nazirej: Suci 13:5; Mt 2:23. Proročanstvo 6) Ljudi Zebulunovi i Naftalijevi ugledali su veliko svjetlo: Iz 9:1-2; Mt 4:14-16. Proročanstvo 7) On je preuzeo naše boli: Iz 53:4; Mt 8:17. Proročanstvo 8) Evo, sluga moj, koga sam izabrao: Iz 42:1-4; Mt 12:17-21. Proročanstvo 9) Čujete doista, ali ne razumijete: Iz 6:9-10; Mt 13:14. Proročanstvo 10) Otvorit ću svoja usta u prispodobi: Ps 78:2; Mt 13:35. Proročanstvo 11) Kralj jaše na magarcu: Zah 9:9; Mt 21:4-5. Proročanstvo 12) Izvagali su mi trideset srebrnjaka za plaću: Zah 11:12; Mt 27:9-10. Proročanstvo 13) Dijele moje haljine među sobom: Ps 22:18; Mt 27:35.
- ↑ 121:8.4 Davidovo podrijetlo: Mt 1:1,6-17; Mt 9:27; Mt 12:23; Mt 15:22; Mt 20:30-31; Mt 21:9,15; Mt 22:42.
- ↑ 121:8.8 Milost Gospodina Isusa Krista: Lk 2:40; Dj 11:23; Dj 13:43; Dj 14:3,26; Dj 15:11,40; Dj 18:27; Dj 20:24,32; 1 Kor 13:14.
- ↑ 121:8.8 Prijatelj carinika, grešnika: Lk 5:29-30; Lk 7:29,34; Lk 15:1-2; Lk 19:2-6.