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Prijevodi: © 2014 Zaklada Urantia
THE SOJOURN AT ROME
POGLAVLJE 132 : BORAVAK U RIMU
1955 132:0.1 SINCE Gonod carried greetings from the princes of India to Tiberius, the Roman ruler, on the third day after their arrival in Rome the two Indians and Jesus appeared before him. The morose emperor was unusually cheerful on this day and chatted long with the trio. And when they had gone from his presence, the emperor, referring to Jesus, remarked to the aide standing on his right, “If I had that fellow’s kingly bearing and gracious manner, I would be a real emperor, eh?”
2014 132:0.1 BUDUĆI da je Gonod nosio pozdrave indijskih prinčeva rimskom vladaru Tiberijusu, Isus i dva Indijca su ga otišli posjetiti treći dan nakon dolaska u Rim. Mrzovoljni car je bio neuobičajeno dobro raspoložen taj dan i dugo je razgovarao s trojicom posjetitelja. A kad su se udaljili od njega, aludirajući na Isusa, car je rekao svom pomoćniku zdesna: "Da imam kraljevsko držanje i milostive manire ovog mladića, i ja bi bio pravi car, zar ne?"
1955 132:0.2 While at Rome, Ganid had regular hours for study and for visiting places of interest about the city. His father had much business to transact, and desiring that his son grow up to become a worthy successor in the management of his vast commercial interests, he thought the time had come to introduce the boy to the business world. There were many citizens of India in Rome, and often one of Gonod’s own employees would accompany him as interpreter so that Jesus would have whole days to himself; this gave him time in which to become thoroughly acquainted with this city of two million inhabitants. He was frequently to be found in the forum, the center of political, legal, and business life. He often went up to the Capitolium and pondered the bondage of ignorance in which these Romans were held as he beheld this magnificent temple dedicated to Jupiter, Juno, and Minerva. He also spent much time on Palatine hill, where were located the emperor’s residence, the temple of Apollo, and the Greek and Latin libraries.
2014 132:0.2 Dok je bio u Rimu, Ganid je imao redovite sate za studij i posjet zanimljivih mjesta oko grada. Njegov je otac imao dosta posla, a želeći da njegov sin odraste u dostojnog nasljednika u upravi njegovih golemih komercijalnih interesa, pomislio je da je došlo vrijeme da uvede dječaka u poslovni svijet. U Rimu je bilo mnogo građana Indije, i Gonoda je često pratio jedan od njegovih vlastitih zaposlenika kao prevoditelj, tako da je Isus imao cijele dane na raspolaganju; tako se mogao upoznati s ovim gradom od milijuna stanovnika. U više je navrata posjećivao forum, središte političkog, pravnog i poslovnog života. Često je išao u Kapitolij i razmišljao o velikoj neukosti ovih Rimljana, promatrajući veličanstveni hram posvećen Jupiteru, Juni i Minervi. On je također proveo mnogo vremena na brdu Palatina, gdje su bili smješteni careva rezidencija, hram Apolona, i grčka i latinska knjižnica.
1955 132:0.3 At this time the Roman Empire included all of southern Europe, Asia Minor, Syria, Egypt, and northwest Africa; and its inhabitants embraced the citizens of every country of the Eastern Hemisphere. His desire to study and mingle with this cosmopolitan aggregation of Urantia mortals was the chief reason why Jesus consented to make this journey.
2014 132:0.3 U ovom je razdoblju Rimsko carstvo obuhvaćalo svu južnu Europu, Malu Aziju, Siriju, Egipat i sjeverozapadnu Afriku; a među njegove su stanovnike ulazili ljudi iz svih zemalja istočne hemisfere. Isusova želja da prouči i upozna te kozmopolitske smrtnike Urantije je bio glavni razlog zašto je pristao poći na ovo putovanje.
1955 132:0.4 Jesus learned much about men while in Rome, but the most valuable of all the manifold experiences of his six months’ sojourn in that city was his contact with, and influence upon, the religious leaders of the empire’s capital. Before the end of the first week in Rome Jesus had sought out, and had made the acquaintance of, the worth-while leaders of the Cynics, the Stoics, and the mystery cults, in particular the Mithraic group. Whether or not it was apparent to Jesus that the Jews were going to reject his mission, he most certainly foresaw that his messengers were presently coming to Rome to proclaim the kingdom of heaven; and he therefore set about, in the most amazing manner, to prepare the way for the better and more certain reception of their message. He selected five of the leading Stoics, eleven of the Cynics, and sixteen of the mystery-cult leaders and spent much of his spare time for almost six months in intimate association with these religious teachers. And this was his method of instruction: Never once did he attack their errors or even mention the flaws in their teachings. In each case he would select the truth in what they taught and then proceed so to embellish and illuminate this truth in their minds that in a very short time this enhancement of the truth effectively crowded out the associated error; and thus were these Jesus-taught men and women prepared for the subsequent recognition of additional and similar truths in the teachings of the early Christian missionaries. It was this early acceptance of the teachings of the gospel preachers which gave that powerful impetus to the rapid spread of Christianity in Rome and from there throughout the empire.
2014 132:0.4 Isus je stekao veliko znanje o ljudima dok je bio u Rimu, ali najvrijedniji od svih mnogostrukih iskustava za ovih šest mjeseci koje je proveo u tom gradu bio je njegov kontakt i utjecaj na, religiozne vođe rimske prijestolnice. Prije kraja prvog tjedna u Rimu, Isus je potražio i upoznao znamenite učitelje ciničkih, stoičkih i mističnih kultova, a posebice mitraizma. Neovisno o tome da li je to već bilo očito Isusu da će Židovi odbaciti njegovu misiju, on je sigurno predvidio da će njegovi poslanici doći u Rim da navijeste kraljevstvo nebesko; i on je, dakle, na zapanjujući način radio na pripremi puta za bolje i sigurnije prihvaćanje njegove poruke. Odabrao je petoricu vodećih stoika, jedanaest cinika i šesnaest učitelja kultova otajstva, i proveo veći dio svog slobodnog vremena za gotovo šest mjeseci u uskoj vezi s ovim religioznim učiteljima. I ovo je bila njegova metoda pouke: Nikada ni jednom riječju ne napadati njihove pogreške ili čak spomenuti nedostatke u njihovim učenjima. U svakom je slučaju tražio istinu u njihovim učenjima, a zatim bi nastojao tako uljepšati i osvijetliti ovu istinu u njihovim umovima da je u vrlo kratkom vremenu ta povećana istina učinkovito istiskivala s njom povezane pogreške; i Isus je tako svojim učenjima pripremio ove muškarce i žene za primitak dodatnih i sličnih istina u učenjima ranih kršćanskih misionara. A upravo je rano prihvaćanje evanđelja od strane ovih propovjednika dalo tako snažan poticaj brzom širenju kršćanstva u Rimu, a odatle po cijelom carstvu.
1955 132:0.5 The significance of this remarkable doing can the better be understood when we record the fact that, out of this group of thirty-two Jesus-taught religious leaders in Rome, only two were unfruitful; the thirty became pivotal individuals in the establishment of Christianity in Rome, and certain of them also aided in turning the chief Mithraic temple into the first Christian church of that city. We who view human activities from behind the scenes and in the light of nineteen centuries of time recognize just three factors of paramount value in the early setting of the stage for the rapid spread of Christianity throughout Europe, and they are:
2014 132:0.5 Lakše je razumjeti stvarni značaj ovog izvanrednog djela ako zabilježimo činjenicu da su, od trideset dva religiozna učitelja s kojima je Isus podijelio svoja učenja u Rimu, samo dva ostala bez ploda; trideset je igralo ključnu ulogu u osnivanju kršćanstva u Rimu, a neki od njih su također pomogli u okretanju glavnog mitraičkog hrama u kršćansku crkvu u tom gradu. Mi koji promatramo ljudske aktivnosti iza kulisa i u svjetlu devetnaest stoljeća, prepoznajemo samo tri faktora od velike vrijednosti u ranom sklopu okolnosti koje su vodile brzom širenju kršćanstva u Europi, a to su:
1955 132:0.6 1. The choosing and holding of Simon Peter as an apostle.
1955 132:0.7 2. The talk in Jerusalem with Stephen, whose death led to the winning of Saul of Tarsus.
1955 132:0.8 3. The preliminary preparation of these thirty Romans for the subsequent leadership of the new religion in Rome and throughout the empire.
2014 132:0.8 3. Preliminarna priprema ovih trideset Rimljana za buduću upravu nad novom religijom u Rimu i cijelom carstvu.
1955 132:0.9 Through all their experiences, neither Stephen nor the thirty chosen ones ever realized that they had once talked with the man whose name became the subject of their religious teaching. Jesus’ work in behalf of the original thirty-two was entirely personal. In his labors for these individuals the scribe of Damascus never met more than three of them at one time, seldom more than two, while most often he taught them singly. And he could do this great work of religious training because these men and women were not tradition bound; they were not victims of a settled preconception as to all future religious developments.
2014 132:0.9 Kroz sav njihov život, ni Stjepan ni trideset izabranika nikada nisu shvatili da su jednom prilikom govorili s čovjekom čije je ime postalo predmet njihove religiozne pouke. Isusov rad u ime ove trideset dvije osobe imaju posve osobnu prirodu. U svim svojim radovima s ovim pojedincima, pisar iz Damaska se nikada nije sastao s više od tri učitelja u jednom trenutku, a rijetko s više od dva, dok ih je najčešće učio pojedinačno. A on je mogao učiniti ovaj veliki poduhvat vjerske obuke, jer ti muškarci i žene nisu bili vezani tradicijama; nisu bili žrtve unaprijed formiranih predrasuda o svim budućim vjerskim zbivanjima.
1955 132:0.10 Many were the times in the years so soon to follow that Peter, Paul, and the other Christian teachers in Rome heard about this scribe of Damascus who had preceded them, and who had so obviously (and as they supposed unwittingly) prepared the way for their coming with the new gospel. Though Paul never really surmised the identity of this scribe of Damascus, he did, a short time before his death, because of the similarity of personal descriptions, reach the conclusion that the “tentmaker of Antioch” was also the “scribe of Damascus.” On one occasion, while preaching in Rome, Simon Peter, on listening to a description of the Damascus scribe, surmised that this individual might have been Jesus but quickly dismissed the idea, knowing full well (so he thought) that the Master had never been in Rome.
2014 132:0.10 Mnogi su puta u godinama koje su tako brzlo pratile ove događaje Petar, Pavao i drugi kršćanski učitelji u Rimu čuli o ovom pisaru iz Damaska koji ih je prethodno i koji je tako očito (i kako su oni mislili nesvjesno) pripremio put za njihov dolazak s novim evanđeljem. Iako Pavao nikada nije naslutio identitet ovog pisara iz Damaska, on je, kratko prije smrti, zbog sličnosti osobnih opisa, došao do zaključka da su "krojač šatora iz Antiohije" i "pisar iz Damaska" bili jedna te ista osoba. Jednom prilikom, dok je propovijedao u Rimu, slušajući o opisu pisara iz Damaska, Šimun Petar je naslutio da je ovo mogao biti Isus, ali je brzo odbacio ovu ideju, znajući (kako je mislio) da Gospodin nikada nije bio u Rimu.
¶ 1. ISTINSKE VRIJEDNOSTI
1. TRUE VALUES
1. ISTINSKE VRIJEDNOSTI
1955 132:1.1 It was with Angamon, the leader of the Stoics, that Jesus had an all-night talk early during his sojourn in Rome. This man subsequently became a great friend of Paul and proved to be one of the strong supporters of the Christian church at Rome. In substance, and restated in modern phraseology, Jesus taught Angamon:
2014 132:1.1 S Angamonon, vođom stoika, Isus je rano tijekom svog boravka u Rimu proveo cijelu noć u razgovoru. Ovaj je čovjek kasnije postao veliki prijatelj Pavla i dokazao se kao jedan od jakih pristaša kršćanske crkve u Rimu. U biti, i na suvremenom jeziku, Isus je ovako učio Angamona:
1955 132:1.2 The standard of true values must be looked for in the spiritual world and on divine levels of eternal reality. To an ascending mortal all lower and material standards must be recognized as transient, partial, and inferior. The scientist, as such, is limited to the discovery of the relatedness of material facts. Technically, he has no right to assert that he is either materialist or idealist, for in so doing he has assumed to forsake the attitude of a true scientist since any and all such assertions of attitude are the very essence of philosophy.
2014 132:1.2 Standard istinskih vrijednosti može biti otkriven u duhovnom svijetu i na božanskim razinama vječne stvarnosti. Uzlazni smrtnik mora prepoznati sve niže i materijalne standarde kao prolazne, djelomične i inferiorne. Znanstvenik, kao takav, je ograničen na otkrivanje međusobnog odnosa materijalnih činjenica. Tehnički, on nema pravo tvrditi da je bilo materijalist ili idealist, jer on na taj način odbacuje stav pravog znanstvenika, jer bilo koja i sve takve tvrdnje proizlaze iz same biti filozofije.
1955 132:1.3 Unless the moral insight and the spiritual attainment of mankind are proportionately augmented, the unlimited advancement of a purely materialistic culture may eventually become a menace to civilization. A purely materialistic science harbors within itself the potential seed of the destruction of all scientific striving, for this very attitude presages the ultimate collapse of a civilization which has abandoned its sense of moral values and has repudiated its spiritual goal of attainment.
2014 132:1.3 Osim ako se proporcionalno povećaju moralni uvid i duhovne tekovine čovječanstva, neograničeni napredak čisto materijalističke kulture s vremenom može postati prijetnja civilizaciji. Čisto materijalistička znanost krije u sebi potencijalno sjeme uništenja svih znanstvenih težnji, jer taj stav najavljuje konačan kolaps civilizacije koja se odrekla svoj osjećaja moralne vrijednosti i odbacila svoj duhovni cilj postignuća.
1955 132:1.4 The materialistic scientist and the extreme idealist are destined always to be at loggerheads. This is not true of those scientists and idealists who are in possession of a common standard of high moral values and spiritual test levels. In every age scientists and religionists must recognize that they are on trial before the bar of human need. They must eschew all warfare between themselves while they strive valiantly to justify their continued survival by enhanced devotion to the service of human progress. If the so-called science or religion of any age is false, then must it either purify its activities or pass away before the emergence of a material science or spiritual religion of a truer and more worthy order.
2014 132:1.4 Materijalistički znanstvenik uvijek mora biti u zavadi s ekstremnim idealistom. Ovo se ne odnosi na one znanstvenike i idealiste koji posjeduju zajednički standard visokih moralnih vrijednosti i testirajućih duhovnih razina. U svakom dobu znanstvenici i religionisti moraju shvatiti da se nalaze na sudu pred barom ljudskih potreba. Oni moraju izbjegavati svaki oblik ratovanja između sebe, dok hrabro nastoje opravdati svoj opstanak pojačanom odanosti službi ljudskog napretka. Ako je takozvana znanost ili religija bilo koje dobi lažna, ona mora bilo pročistiti svoje aktivnosti ili nestati, dok na njihovo mjesto staju materijalna znanost ili duhovna religija istinitije i vrijednije prirode.
¶ 2. DOBRO I ZLO
2. GOOD AND EVIL
2. DOBRO I ZLO
1955 132:2.1 Mardus was the acknowledged leader of the Cynics of Rome, and he became a great friend of the scribe of Damascus. Day after day he conversed with Jesus, and night upon night he listened to his supernal teaching. Among the more important discussions with Mardus was the one designed to answer this sincere Cynic’s question about good and evil. In substance, and in twentieth-century phraseology, Jesus said:
2014 132:2.1 Mardus je bio priznati vođa Cinika u Rimu, koji je postao dobar prijatelj pisara iz Damaska. Iz dana u dan je razgovarao s Isusom, i iz noći u noć je slušao njegova blažena učenja. Isus je poveo jedan od svojih važnijih razgovora s Mardusom u nastojanju da odgovori na iskreno pitanje ovog Cinika o dobru i zlu. U biti i riječima dvadesetog stoljeća, Isus je rekao:
1955 132:2.2 My brother, good and evil are merely words symbolizing relative levels of human comprehension of the observable universe. If you are ethically lazy and socially indifferent, you can take as your standard of good the current social usages. If you are spiritually indolent and morally unprogressive, you may take as your standards of good the religious practices and traditions of your contemporaries. But the soul that survives time and emerges into eternity must make a living and personal choice between good and evil as they are determined by the true values of the spiritual standards established by the divine spirit which the Father in heaven has sent to dwell within the heart of man. This indwelling spirit is the standard of personality survival.
2014 132:2.2 Moj brate, dobro i zlo su samo riječi koje simboliziraju relativne razine ljudskog shvaćanja primjetnog svemira. Ako je čovjek lijen etički i društveno ravnodušan, on može uzeti kao standard onoga što je dobro aktualne društvene običaje. Ako je čovjek duhovno spor i moralno neprogresivan, on može uzeti za svoje standarde dobrote religiozne prakse i tradicije svojih suvremenika. Ali duša koja preživljava vrijeme i koja se pomalja u vječnost mora donijeti živuću i osobnu odluku između dobra i zla utemeljenu na istinskim vrijednostima duhovnih standarda utvrđenih božanskim duhom kojeg je Otac na nebu poslao da živi u srcu čovjeka. Ovaj je unutarnji duh standard opstanka ličnosti.
1955 132:2.3 Goodness, like truth, is always relative and unfailingly evil-contrasted. It is the perception of these qualities of goodness and truth that enables the evolving souls of men to make those personal decisions of choice which are essential to eternal survival.
2014 132:2.3 Dobrota je, kao i istina, uvijek relativna i nepogrešivo kontrastivna zlu. Percepcija ovih osobina dobrote i istine omogućuje evolucijskoj ljudskoj duši da donese te osobne odluke izbora koje su neophodne za vječni opstanak.
1955 132:2.4 The spiritually blind individual who logically follows scientific dictation, social usage, and religious dogma stands in grave danger of sacrificing his moral freedom and losing his spiritual liberty. Such a soul is destined to become an intellectual parrot, a social automaton, and a slave to religious authority.
2014 132:2.4 Duhovno slijepa osoba koja logično slijedi znanstvene zapovijedi, društvene običaje i religijske dogme stoji u smrtnoj opasnosti od žrtvovanja svoje moralne i duhovne slobode. Takvoj duši je suđeno da postane intelektualna papiga, društveni automat i rob religioznog autoriteta.
1955 132:2.5 Goodness is always growing toward new levels of the increasing liberty of moral self-realization and spiritual personality attainment—the discovery of, and identification with, the indwelling Adjuster. An experience is good when it heightens the appreciation of beauty, augments the moral will, enhances the discernment of truth, enlarges the capacity to love and serve one’s fellows, exalts the spiritual ideals, and unifies the supreme human motives of time with the eternal plans of the indwelling Adjuster, all of which lead directly to an increased desire to do the Father’s will, thereby fostering the divine passion to find God and to be more like him.
2014 132:2.5 Dobrota uvijek raste prema novim razinama povećanja slobode moralnog samoostvarenja i duhovnog postignuća ličnosti - otkrića i identifikacije s unutarnjim Ispravljačem. Iskustvo je dobro ako povećava uvažavanje ljepote, uvećava moralnu volju, poboljšava razlučivanje istine, uvećava sposobnost za ljubav i službu čovjekovim bližnjima, uzvisuje duhovne ideale i ujedinjuje vrhovne ljudske motive vremena s vječnim planovima unutarnjeg Ispravljača, što sve izravno vodi povećanoj želji za izvršenjem Očeve volje, i u isto vrijeme poticajem božanske strasti bića da pronađe Boga i da sve više bude poput njega.
1955 132:2.6 As you ascend the universe scale of creature development, you will find increasing goodness and diminishing evil in perfect accordance with your capacity for goodness-experience and truth-discernment. The ability to entertain error or experience evil will not be fully lost until the ascending human soul achieves final spirit levels.
2014 132:2.6 Kako budete uzlazili kozmičkom ljestvicom razvoja, naći ćete sve više dobrote i sve manje zla, i to u savršenom skladu s vašim kapacitetom za doživljaj dobrote i opažanje istine. Sposobnost pogrešnog djelovanja i iskustvo zla neće biti u potpunosti izgubljeni sve dok uzlazna ljudska duša ne dostigne najviše razine duha.
1955 132:2.7 Goodness is living, relative, always progressing, invariably a personal experience, and everlastingly correlated with the discernment of truth and beauty. Goodness is found in the recognition of the positive truth-values of the spiritual level, which must, in human experience, be contrasted with the negative counterpart—the shadows of potential evil.
2014 132:2.7 Dobrota je živuća, relativna i uvijek progresivna, uvijek osobno iskustvo, i zauvijek povezana s razlučivanjem istine i ljepote. Dobrota se nalazi u prepoznavanju pozitivnih istina i vrijednosti duhovne razine, koja u ljudskom iskustvu mora biti u suprotnosti sa svojom negativnom stavkom - sjenama potencijalnog zla.
1955 132:2.8 Until you attain Paradise levels, goodness will always be more of a quest than a possession, more of a goal than an experience of attainment. But even as you hunger and thirst for righteousness, you experience increasing satisfaction in the partial attainment of goodness. The presence of goodness and evil in the world is in itself positive proof of the existence and reality of man’s moral will, the personality, which thus identifies these values and is also able to choose between them.
2014 132:2.8 Dok ne postignete razine Raja, dobrota će uvijek biti više težnja nego posjed, više cilj nego iskustvo postignuća. No, čak i kada gladnite i žednite za ispravnošću, možete doživjeti povećanje zadovoljstva u djelomičnom postizanju dobrote. Prisutnost dobra i zla u svijetu je sama po sebi čvrst dokaz postojanja i stvarnosti čovjekove moralne volje, ličnosti, koja na taj način identificira te vrijednosti i koja dalje može odabrati između njih.
1955 132:2.9 By the time of the attainment of Paradise the ascending mortal’s capacity for identifying the self with true spirit values has become so enlarged as to result in the attainment of the perfection of the possession of the light of life. Such a perfected spirit personality becomes so wholly, divinely, and spiritually unified with the positive and supreme qualities of goodness, beauty, and truth that there remains no possibility that such a righteous spirit would cast any negative shadow of potential evil when exposed to the searching luminosity of the divine light of the infinite Rulers of Paradise. In all such spirit personalities, goodness is no longer partial, contrastive, and comparative; it has become divinely complete and spiritually replete; it approaches the purity and perfection of the Supreme.
2014 132:2.9 U vrijeme postignuća Raja, toliko je proširen uspinjući kapacitet za identifikaciju čovjekova “ja” s istinskim vrijednostima duha, da to rezultira u postizanju savršenstva statusa svjetla i života
[3]. Takva usavršena ličnost duha postaje tako potpuno, božanski i duhovno ujedinjena s pozitivnim i uzvišenim osobinama dobrote, ljepote i istine, da više ne postoji mogućnost da tako ispravan duh, ako se nađe izložen pretraživačkom sjaju božanskog svjetla beskonačnih Vladara Raja, baci bilo kakvu negativnu sjenu potencijalnog zla. U svim takvim ličnostima duha, dobrota više nije djelomična, kontrastivna i usporedna; ona je postala božanski potpuna i duhovno prepuna; ona se približava čistoti i savršenstvu Vrhovnog.
1955 132:2.10 The possibility of evil is necessary to moral choosing, but not the actuality thereof. A shadow is only relatively real. Actual evil is not necessary as a personal experience. Potential evil acts equally well as a decision stimulus in the realms of moral progress on the lower levels of spiritual development. Evil becomes a reality of personal experience only when a moral mind makes evil its choice.
2014 132:2.10 Mogućnost zla mora postojati kako bi moglo doći do moralnog izbora, ali ne i aktualnost zla. Sjena je jedino relativno stvarna. Aktualno zlo nije potrebno kao osobno iskustvo. Potencijalno zlo je jednako dobro kao poticaj pri donošenju odluka u domenama moralnog napretka na nižim razinama duhovnog razvoja. Zlo postaje stvarnost osobnog iskustva samo kad moralni um učini zlo svojim izborom.
¶ 3. ISTINA I VJERA
3. TRUTH AND FAITH
3. ISTINA I VJERA
1955 132:3.1 Nabon was a Greek Jew and foremost among the leaders of the chief mystery cult in Rome, the Mithraic. While this high priest of Mithraism held many conferences with the Damascus scribe, he was most permanently influenced by their discussion of truth and faith one evening. Nabon had thought to make a convert of Jesus and had even suggested that he return to Palestine as a Mithraic teacher. He little realized that Jesus was preparing him to become one of the early converts to the gospel of the kingdom. Restated in modern phraseology, the substance of Jesus’ teaching was:
2014 132:3.1 Nabon je bio grčki Židov i najistaknutiji vođa mitraizma, glavnog misterijskog kulta u Rimu. Iako je ovaj visoki mitraički svećenik vodio brojne razgovore s pisarom iz Damaska, najviše ga se dojmila rasprava jedne večeri na temu istine i vjere. Nabon je planirao preobratiti Isusa, i čak mu je predložio da se vrati u Palestinu kao mitraički učitelj. Nije mu bilo jasno da ga Isus priprema učiniti jednim od prvih obraćenika na evanđelje kraljevstva. Na suvremenom jeziku, ovo je bit Isusova učenja:
1955 132:3.2 Truth cannot be defined with words, only by living. Truth is always more than knowledge. Knowledge pertains to things observed, but truth transcends such purely material levels in that it consorts with wisdom and embraces such imponderables as human experience, even spiritual and living realities. Knowledge originates in science; wisdom, in true philosophy; truth, in the religious experience of spiritual living. Knowledge deals with facts; wisdom, with relationships; truth, with reality values.
2014 132:3.2 Istina se ne može definirati riječima, već samo življenjem. Istina je uvijek više od znanja. Znanje se odnosi na vidljive stvari, ali istina nadilazi takve čisto materijalne razine i u savjetu s mudrošću obuhvaća takve pojave koje se ne mogu točno procijeniti kao što je ljudsko iskustvo, čak i duhovne i živuće stvarnosti. Znanje proizlazi iz znanosti; mudrost iz istinske filozofije; istina iz religioznog iskustva duhovnog življenja. Znanje se bavi činjenicama; mudrost sa odnosima; a istina, sa stvarnošću vrijednosti.
1955 132:3.3 Man tends to crystallize science, formulate philosophy, and dogmatize truth because he is mentally lazy in adjusting to the progressive struggles of living, while he is also terribly afraid of the unknown. Natural man is slow to initiate changes in his habits of thinking and in his techniques of living.
2014 132:3.3 Čovjek je sklon kristalizirati znanost, formulirati filozofiju i dogmatizirati istine jer je mentalno lijen u prilagodbi progresivnim borbama življenja, dok se također užasno boji nepoznatog. Prirodni čovjek sporo inicira promjene u svojim navikama razmišljanja i u svojim vještinama življenja.
1955 132:3.4 Revealed truth, personally discovered truth, is the supreme delight of the human soul; it is the joint creation of the material mind and the indwelling spirit. The eternal salvation of this truth-discerning and beauty-loving soul is assured by that hunger and thirst for goodness which leads this mortal to develop a singleness of purpose to do the Father’s will, to find God and to become like him. There is never conflict between true knowledge and truth. There may be conflict between knowledge and human beliefs, beliefs colored with prejudice, distorted by fear, and dominated by the dread of facing new facts of material discovery or spiritual progress.
2014 132:3.4 Obznanjena istina, osobno otkrivena istina, je vrhovna radost ljudske duše; ona je zajednički proizvod materijalnog uma i unutarnjeg duha. Vječno spasenje ove duše koja opaža istinu i voli ljepotu osigurno je tom glađu i žeđu za dobrotom koja navodi ovo smrtno biće da usvoji samo jedan cilj, a to je da čini Očevu volju, da pronađe Boga i postane poput njega. Ne postoji sukob između istinskog znanja i istine. Sukob može postojati između znanja i ljudskih vjerovanja, ako ova vjerovanja postanu obojena predrasudama, iskrivljena strahom i dominirana užasavanjem od suočavanja s novim činjenicama materijalnog otkrića ili duhovnog napretka.
1955 132:3.5 But truth can never become man’s possession without the exercise of faith. This is true because man’s thoughts, wisdom, ethics, and ideals will never rise higher than his faith, his sublime hope. And all such true faith is predicated on profound reflection, sincere self-criticism, and uncompromising moral consciousness. Faith is the inspiration of the spiritized creative imagination.
2014 132:3.5 Ali istina nikada ne može postati čovjekov posjed bez prakticiranja vjere. To je točno, jer čovjekove misli, mudrost, etika i ideali nikada neće biti veći od njegove vjere, njegove blažene nade. A svaka takva istinska vjera počiva na dubokom razmišljanju, iskrenoj samokritici i beskompromisnoj moralnoj svijesti. Vjera je nadahnuće poduhovljene kreativne mašte.
1955 132:3.6 Faith acts to release the superhuman activities of the divine spark, the immortal germ, that lives within the mind of man, and which is the potential of eternal survival. Plants and animals survive in time by the technique of passing on from one generation to another identical particles of themselves. The human soul (personality) of man survives mortal death by identity association with this indwelling spark of divinity, which is immortal, and which functions to perpetuate the human personality upon a continuing and higher level of progressive universe existence. The concealed seed of the human soul is an immortal spirit. The second generation of the soul is the first of a succession of personality manifestations of spiritual and progressing existences, terminating only when this divine entity attains the source of its existence, the personal source of all existence, God, the Universal Father.
2014 132:3.6 Vjera djeluje na oslobađanje nadljudskih aktivnosti božanske iskre, besmrtne klice, koja živi u umu čovjeka i koja je potencijal vječnog opstanka. Biljke i životinje preživljavaju u vremenu vještinom prenošenja s jedne generacije na drugu identičnih nasljednih faktora. Ljudska duša (ličnost) čovjeka preživljava smrtnu smrt povezivanjem svoga identiteta s ovom unutarnjom iskrom božanstva, koja je besmrtna, i koja rezultira produženjem ljudske ličnosti na sve višim razinama progresivne kozmičke egzistencije. Skriveno sjeme ljudske duše je besmrtni duh. Druga generacija duše je prvi stupanj u slijedu manifestacija ličnosti duhovnih i progresivnih egzistencija, dostižući prekid samo kada ta božanska jedinka dostigne izvor svoje egzistencije, osobni izvo r cjelokupne egzistencije, Boga, koji je Otac Svih.
1955 132:3.7 Human life continues—survives—because it has a universe function, the task of finding God. The faith-activated soul of man cannot stop short of the attainment of this goal of destiny; and when it does once achieve this divine goal, it can never end because it has become like God—eternal.
2014 132:3.7 Ljudski život nastavlja teći - preživljava - jer ima kozmičku ulogu, zadatak pronalaženja Boga. Čovjekova duša koja je aktivirana vjerom ne može doživjeti neuspjeh u postizanju tog cilja sudbine; a kad jednom postigne taj božanski cilj, ona nikada ne može prestati postojati, jer je postala poput Boga - vječna.
1955 132:3.8 Spiritual evolution is an experience of the increasing and voluntary choice of goodness attended by an equal and progressive diminution of the possibility of evil. With the attainment of finality of choice for goodness and of completed capacity for truth appreciation, there comes into existence a perfection of beauty and holiness whose righteousness eternally inhibits the possibility of the emergence of even the concept of potential evil. Such a God-knowing soul casts no shadow of doubting evil when functioning on such a high spirit level of divine goodness.
2014 132:3.8 Duhovna evolucija je iskustvo sve većeg i dobrovoljnog odabira dobrote s jednakim i progresivnim smanjenjem mogućnosti zla. Uz postizanje konačnosti izbora dobrote i po upotpunjenju kapaciteta za uvažavanje istine, javlja se savršenstvo ljepote i svetosti čija ispravnost zauvijek spriječava mogućnost pojave čak i koncepta potencijalnog zla. Takva duša koja poznaje Boga ne baca bilo kakvu sjenu dvoumice zla kada djeluje na tako visokoj razini duha božanske dobrote.
1955 132:3.9 The presence of the Paradise spirit in the mind of man constitutes the revelation promise and the faith pledge of an eternal existence of divine progression for every soul seeking to achieve identity with this immortal and indwelling spirit fragment of the Universal Father.
2014 132:3.9 Prisutnost Rajskog duha u ljudskom umu predstavlja obećanje otkrivenja i zakletvu vjere koja pruža uvjerenje u vječnu egzistenciju božanskog napredovanja svake duše koja teži poistovjećenju s ovim besmrtnim unutarnjim fragmentom duha koji je dio Oca Svih.
1955 132:3.10 Universe progress is characterized by increasing personality freedom because it is associated with the progressive attainment of higher and higher levels of self-understanding and consequent voluntary self-restraint. The attainment of perfection of spiritual self-restraint equals completeness of universe freedom and personal liberty. Faith fosters and maintains man’s soul in the midst of the confusion of his early orientation in such a vast universe, whereas prayer becomes the great unifier of the various inspirations of the creative imagination and the faith urges of a soul trying to identify itself with the spirit ideals of the indwelling and associated divine presence.
2014 132:3.10 Kozmički napredak je obilježen povećanjem slobode ličnosti, jer je povezan s progresivnim postizanjem sve viših i viših razina samorazumijevanja i dobrovoljne samokontrole koja iz njega proizlazi. Postignuće savršenstva duhovne samokontrole jednako je cjelovitosti kozmičke i osobne slobode. Vjera potiče i održava čovjekovu dušu usred zbrke njegove rane orijentacije u tako velikom svemiru, dok molitva postaje veliki ujedinitelj raznim nadahnućima kreativne mašte, i dok vjera potiče dušu da se pokuša identificirati s idealima duha unutarnje i pridružene božanske prisutnosti.
1955 132:3.11 Nabon was greatly impressed by these words, as he was by each of his talks with Jesus. These truths continued to burn within his heart, and he was of great assistance to the later arriving preachers of Jesus’ gospel.
2014 132:3.11 Nabon je bio vrlo impresioniran tim riječima, kao i svakim drugim razgovorom s Isusom. Ove su istine nastavile gorjeti u njegovom srcu, i on je bio od velike pomoći kasnijim propovjednicima Isusovog evanđelja.
¶ 4. OSOBNA SLUŽBA
4. PERSONAL MINISTRY
4. OSOBNA SLUŽBA
1955 132:4.1 Jesus did not devote all his leisure while in Rome to this work of preparing men and women to become future disciples in the oncoming kingdom. He spent much time gaining an intimate knowledge of all races and classes of men who lived in this, the largest and most cosmopolitan city of the world. In each of these numerous human contacts Jesus had a double purpose: He desired to learn their reactions to the life they were living in the flesh, and he was also minded to say or do something to make that life richer and more worth while. His religious teachings during these weeks were no different than those which characterized his later life as teacher of the twelve and preacher to the multitudes.
2014 132:4.1 Isus nije posvetio sve svoje slobodno vrijeme za boravka u Rimu ovom poslu pripreme muškaraca i žena da postanu budući sljedbenici u nadolazećem kraljevstvu. On je proveo mnogo vremena u stjecanju iskustva o svim rasama i klasama ljudi koji su živjeli u tom, najvećem i najkozmopolitskijem gradu na svijetu. U svakom od tih brojnih ljudskih kontakata, Isus je imao dvostruku namjeru: On želi naučiti njihove reakcije na život koji su živjeli u tijelu, dok je u isto vrijeme želio reći ili učiniti nešto što bi činilo taj život bogatijim i vrijednijim. Njegova vjerska učenja tijekom tih tjedana nisu bila drugačija od onih koja karakteriziraju njegov kasniji život poučavanja dvanaestorice i propovjedanja mnoštvu.
1955 132:4.2 Always the burden of his message was: the fact of the heavenly Father’s love and the truth of his mercy, coupled with the good news that man is a faith-son of this same God of love. Jesus’ usual technique of social contact was to draw people out and into talking with him by asking them questions. The interview would usually begin by his asking them questions and end by their asking him questions. He was equally adept in teaching by either asking or answering questions. As a rule, to those he taught the most, he said the least. Those who derived most benefit from his personal ministry were overburdened, anxious, and dejected mortals who gained much relief because of the opportunity to unburden their souls to a sympathetic and understanding listener, and he was all that and more. And when these maladjusted human beings had told Jesus about their troubles, always was he able to offer practical and immediately helpful suggestions looking toward the correction of their real difficulties, albeit he did not neglect to speak words of present comfort and immediate consolation. And invariably would he tell these distressed mortals about the love of God and impart the information, by various and sundry methods, that they were the children of this loving Father in heaven.
2014 132:4.2 Uvijek je breme njegove poruke bilo: činjenica da Nebeski Otac voli svoju djecu i istina milosti njegove, zajedno s radosnim vijestima da je svaki čovjek sin po vjeri ovog istog Oca ljubavi. U kontaktu s ljudima Isus je uglavnom koristio metodu nastojanja da navede ljude na razgovor s njim postavljajući im pitanja. Ovi su razgovori uglavnom započinjali tako što je on postavljao pitanja njima, a završavali tako što su oni postavljali pitanja njemu. Bio je jednako vješt u poučavanju bilo da je postavljao ili odgovarao na pitanja. U pravilu, onima koje je najviše poučio, najmanje je rekao. Oni koji su izvukli najveću korist iz njegove osobne službe su bili preopterećeni, tjeskobni i bezvoljni smrtnici koji su stekli veliko olakšanje iz ove prilike da rasterete svoju dušu u razgovoru sa suosjećajnim slušateljem velikog razumijevanja, a Isus je bio sve to i još mnogo više. A kad su ta neprilagođena ljudska bića rekla Isusu o svojim problemima, on je uvijek bio u stanju ponuditi praktične prijedloge od neposredne koristi u korekciji njihovih stvarnih teškoća, iako nikada nije zanemario govoriti riječi neposredne utjehe i podstreka. I uvijek je govorio tim ožalošćenim smrtnicima o Božjoj ljubavi, i na različite načine im stavio do znanja da su bili djeca ovog nebeskog Oca ljubavi.
1955 132:4.3 In this manner, during the sojourn in Rome, Jesus personally came into affectionate and uplifting contact with upward of five hundred mortals of the realm. He thus gained a knowledge of the different races of mankind which he could never have acquired in Jerusalem and hardly even in Alexandria. He always regarded this six months as one of the richest and most informative of any like period of his earth life.
2014 132:4.3 Na taj način, tijekom boravka u Rimu, Isus je osobno došao u blizak i inspirativan kontakt s više od pet stotina zemaljskih smrtnika. Tako je stekao znanje o različitim ljudskim rasama koje nije bio u prilici steći u Jeruzalemu, pa čak ni u Aleksandriji. On je uvijek smatrao da je tih šest mjeseci bilo jedno od najbogatijih i najinformativnijih razdoblja njegova zemaljskog života.
1955 132:4.4 As might have been expected, such a versatile and aggressive man could not thus function for six months in the world’s metropolis without being approached by numerous persons who desired to secure his services in connection with some business or, more often, for some project of teaching, social reform, or religious movement. More than a dozen such proffers were made, and he utilized each one as an opportunity for imparting some thought of spiritual ennoblement by well-chosen words or by some obliging service. Jesus was very fond of doing things—even little things—for all sorts of people.
2014 132:4.4 Kao što se moglo očekivati, tako svestran i poduzetan čovjek nije mogao šest mjeseci funkcionirati na taj način u svjetskoj metropoli a da ne privuče brojne osobe koje su tražile neku uslugu u vezi s nekim poslom, ili još češće, pomoć u nekom projektu poučavanja, društvene reforme ili religijskog pokreta. Primio je više od desetak takvih ponuda, i iskoristio svaku takvu priliku da prenese neku ideju duhovne plemenitosti koristeći se bilo pažljivo odabranim riječima ili nekom susretljivom uslugom. Isus je bio vrlo sklon nešto učiniti - čak i najmanju uslugu - za sve vrste ljudi.
1955 132:4.5 He talked with a Roman senator on politics and statesmanship, and this one contact with Jesus made such an impression on this legislator that he spent the rest of his life vainly trying to induce his colleagues to change the course of the ruling policy from the idea of the government supporting and feeding the people to that of the people supporting the government. Jesus spent one evening with a wealthy slaveholder, talked about man as a son of God, and the next day this man, Claudius, gave freedom to one hundred and seventeen slaves. He visited at dinner with a Greek physician, telling him that his patients had minds and souls as well as bodies, and thus led this able doctor to attempt a more far-reaching ministry to his fellow men. He talked with all sorts of people in every walk of life. The only place in Rome he did not visit was the public baths. He refused to accompany his friends to the baths because of the sex promiscuity which there prevailed.
2014 132:4.5 S rimskim senatorom je govorio o politici i državništvu, i ovaj je susret s Isusom ostavio takav dojam na ovog zakonodavca da je proveo ostatak svog života uzalud pokušavajući navesti svoje kolege da promijene tijek vladajuće politike od ideje da vlada treba podržavati i hraniti ljude na ideju da su ljudi ti koji trebaju podržavati vladu.Isus je proveo jednu večer s bogatim robovlasnikom, govoreći o čovjeku kao Božjem sinu i taj je čovjek, Klaudije, sutradan oslobodio svojih sto sedamnaest robova. On je otišao na večeru s jednim grčkim liječnikom, i govorio o pacijentima kao osobama koje imaju umove i duše, a ne samo tijela, i na taj je način naveo ovu sposobnog liječnika da pokuša uvesti dalekosežniju službu svojim bližnjima. On je razgovarao sa svim vrstama ljudi u svakom hodu života. Jedino mjesto u Rimu koje nije otišao posjetiti su javna kupališta. Odbio je pratiti svoje prijatelje na kupke zbog seksualnog promiskuiteta kojoj je tu vladao.
1955 132:4.6 To a Roman soldier, as they walked along the Tiber, he said: “Be brave of heart as well as of hand. Dare to do justice and be big enough to show mercy. Compel your lower nature to obey your higher nature as you obey your superiors. Revere goodness and exalt truth. Choose the beautiful in place of the ugly. Love your fellows and reach out for God with a whole heart, for God is your Father in heaven.”
2014 132:4.6 Rimskom vojniku, dok su šetali uz Tiber, je rekao: "Neka ti srce bude hrabro kao i ruka. Usudi se učiniti pravdu i pokaži svoju veličinu ukazanjem milosrđa. Prisili svoju nižu prirodu da bude poslušna tvojoj višoj prirodi, kao što ti slušaš svoje nadređene. Poštuj dobrotu i uzvisi istinu. Odaberi lijepo umjesto ružnog. Voli svoje bližnje i posegni za Bogom od sveg srca, jer Bog je tvoj Otac na nebu."
1955 132:4.7 To the speaker at the forum he said: “Your eloquence is pleasing, your logic is admirable, your voice is pleasant, but your teaching is hardly true. If you could only enjoy the inspiring satisfaction of knowing God as your spiritual Father, then you might employ your powers of speech to liberate your fellows from the bondage of darkness and from the slavery of ignorance.” This was the Marcus who heard Peter preach in Rome and became his successor. When they crucified Simon Peter, it was this man who defied the Roman persecutors and boldly continued to preach the new gospel.
2014 132:4.7 Govorniku u forumu je rekao: "Imaš dobru rječitost, zadivljujuću logiku i ugodan glas, ali teško da ima istine u tvojim učenjima. Da možeš uživati u inspirativnoj radosti poznavanja Boga kao svog duhovnog Oca, mogao bi uposliti svoju govorničku sposobnost da oslobodiš svoje drugove od okova tame i tereta neznanja." To je bio Markus koji je kasnije čuo Petrovu propovijed u Rimu i postao njegov nasljednik[4]. Kada su razapeli Šimuna Petra, bio je to čovjek koji se opirao rimskim progoniteljima i hrabro nastavio propovijedati novo evanđelje.
1955 132:4.8 Meeting a poor man who had been falsely accused, Jesus went with him before the magistrate and, having been granted special permission to appear in his behalf, made that superb address in the course of which he said: “Justice makes a nation great, and the greater a nation the more solicitous will it be to see that injustice shall not befall even its most humble citizen. Woe upon any nation when only those who possess money and influence can secure ready justice before its courts! It is the sacred duty of a magistrate to acquit the innocent as well as to punish the guilty. Upon the impartiality, fairness, and integrity of its courts the endurance of a nation depends. Civil government is founded on justice, even as true religion is founded on mercy.” The judge reopened the case, and when the evidence had been sifted, he discharged the prisoner. Of all Jesus’ activities during these days of personal ministry, this came the nearest to being a public appearance.
2014 132:4.8 U susretu sa siromahom koji je bio lažno optužen, Isus je s njim izišao pred suca i nakon što je dobio posebnu dozvolu da se pojavi u njegovo ime, između ostalog rekao u svom veličanstvenom govoru: "Pravda čini narod velik i što je veća nacija, to se pomnije mora pobrinuti da nepravda ne zadesi čak ni njezine najskromnije građane. Teško bilo kojoj naciji kada samo oni koji posjeduju novac i utjecaj mogu biti sigurni da će primiti pravdu pred svojim sudovima! To je sveta dužnost sudaca da oslobode nevine, kao i da kazne krivce. O nepristranosti, poštenju i čestitosti njezinih sudova ovisi vijek trajanja bilo koje nacije. Građanska vlast se temelji na pravdi, kao što se istinska religija temelji na milosti." Sudac je ponovo razmotrio slučaj i kad je pretresao dokaze, otpustio je zatvorenika. Od svih Isusovih aktivnosti tijekom ovih dana osobne službe, taj je došao najbliže javnom nastupu.
¶ 5. SAVJET BOGATAŠU
5. COUNSELING THE RICH MAN
5. SAVJET BOGATAŠU
1955 132:5.1 A certain rich man, a Roman citizen and a Stoic, became greatly interested in Jesus’ teaching, having been introduced by Angamon. After many intimate conferences this wealthy citizen asked Jesus what he would do with wealth if he had it, and Jesus answered him: “I would bestow material wealth for the enhancement of material life, even as I would minister knowledge, wisdom, and spiritual service for the enrichment of the intellectual life, the ennoblement of the social life, and the advancement of the spiritual life. I would administer material wealth as a wise and effective trustee of the resources of one generation for the benefit and ennoblement of the next and succeeding generations.”
2014 132:5.1 Neki bogataš, rimski građanin i stoik, postao je jako zainteresiran za Isusova učenja koja je upoznao od Angamona. Nakon brojnih bliskih razgovora, ovaj je bogati građanin upitao Isusa što bi učinio da ima veliko bogatstvo, a Isus mu je odgovorio: "Ja bih darovao materijalno bogatstvo za poboljšanje materijalnog života, kao što bih podario znanje, mudrost i duhovnu pomoć za obogaćivanje intelektualnog života, oplemenjenost društvenog života i napredak u duhovnom životu. Odnosio bih se prema materijalnom bogatstvu kao mudri i učinkoviti upravnik resursa jedne generacije u korist i oplemenjenost sljedeće i budućih generacija."
1955 132:5.2 But the rich man was not fully satisfied with Jesus’ answer. He made bold to ask again: “But what do you think a man in my position should do with his wealth? Should I keep it, or should I give it away?” And when Jesus perceived that he really desired to know more of the truth about his loyalty to God and his duty to men, he further answered: “My good friend, I discern that you are a sincere seeker after wisdom and an honest lover of truth; therefore am I minded to lay before you my view of the solution of your problems having to do with the responsibilities of wealth. I do this because you have asked for my counsel, and in giving you this advice, I am not concerned with the wealth of any other rich man; I am offering advice only to you and for your personal guidance. If you honestly desire to regard your wealth as a trust, if you really wish to become a wise and efficient steward of your accumulated wealth, then would I counsel you to make the following analysis of the sources of your riches: Ask yourself, and do your best to find the honest answer, whence came this wealth? And as a help in the study of the sources of your great fortune, I would suggest that you bear in mind the following ten different methods of amassing material wealth:
2014 132:5.2 Ali bogataš nije bio posve zadovoljan Isusovim odgovorom. Odvažio se ponovo pitati: "Ali što misliš da čovjek na mom mjestu trebao učiniti sa svojim bogatstvom? Trebam li ga zadržati ili ga trebam dati?" Kad je Isus spoznao da je je on doista želi znati više istine o svojoj odanosti Bogu i dužnosti prema ljudima, dalje je odgovorio: "Moj dobri prijatelju, vidim da iskreno tražiš mudrost i da iskreno voliš istinu; stoga ću ti reći moje poglede na rješenja tvojih problema u vezi odgovornosti bogatstva. To činim zato što si tražio moj savjet, i dajući ovaj savjet, nemam na umu imetak bilo kojeg drugog bogataša; nudim savjete samo tebi i za tvoju osobnu pouku. Ako iskreno želiš gledati svoje bogatstvo kao povjerenu zadužbinu, ako doista želiš postati mudar i učinkovit upravitelj svog nakupljenog bogatstva, onda te savjetujem da učiniš sljedeću analizu izvora tvog bogatstva: Upitaj se i daj sve od sebe da nađeš iskren odgovor, odakle potječe tvoje bogatstvo? Proučavajući izvore svog velikog imetka, predlažem da razmotriš sljedećih deset različitih načina nakupljanja materijalnog bogatstva:
2014 132:5.3 "1. Naslijeđeno bogatstvo - imetak izveden od roditelja i drugih predaka.
1955 132:5.4 “2. Discovered wealth—riches derived from the uncultivated resources of mother earth.
2014 132:5.4 "2. Pronađeno bogatstvo - bogatstvo izvedeno iz neobrađenih resursa majke zemlje.
1955 132:5.5 “3. Trade wealth—riches obtained as a fair profit in the exchange and barter of material goods.
2014 132:5.5 "3. Trgovinsku dobit - imetak iz fer profita u razmjeni ili trampi materijalnih dobara.
1955 132:5.6 “4. Unfair wealth—riches derived from the unfair exploitation or the enslavement of one’s fellows.
2014 132:5.6 "4. Nepošteno bogatstvo - bogatstvo izvedeno iz nepoštenog iskorištavanja ili porobljavanja drugih ljudi.
1955 132:5.7 “5. Interest wealth—income derived from the fair and just earning possibilities of invested capital.
2014 132:5.7 "5. Kamatno bogatstvo - imetak iz fer prilika za zaradu od uloženog kapitala.
1955 132:5.8 “6. Genius wealth—riches accruing from the rewards of the creative and inventive endowments of the human mind.
2014 132:5.8 "6. Rezultat genijalnosti - bogatstvo od darova stvaralačkih i inventivnih obdarenja ljudskog uma.
1955 132:5.9 “7. Accidental wealth—riches derived from the generosity of one’s fellows or taking origin in the circumstances of life.
2014 132:5.9 "7. Slučajno stečeno bogatstvo - bogatstvo izvedeno iz velikodušnosti drugih ljudi ili spleta okolnosti.
2014 132:5.10 "8. Ukradeno bogatstvo - bogatstvo koje je stečeno nepoštenim i nečasnim metodama, krađom ili prijevarom.
1955 132:5.11 “9. Trust funds—wealth lodged in your hands by your fellows for some specific use, now or in the future.
2014 132:5.11 "9. Zaklada - bogatstvo koje su drugi pohranili u tvoje ruke za neke posebne svrhe, sada ili u budućnosti.
1955 132:5.12 “10. Earned wealth—riches derived directly from your own personal labor, the fair and just reward of your own daily efforts of mind and body.
2014 132:5.12 "10. Zarađeno bogatstvo - bogatstvo koje potječe izravno iz vašeg osobnog rada, fer i pravedna nagrada tvojih svakodnevnih napora uma i tijela.
1955 132:5.13 “And so, my friend, if you would be a faithful and just steward of your large fortune, before God and in service to men, you must approximately divide your wealth into these ten grand divisions, and then proceed to administer each portion in accordance with the wise and honest interpretation of the laws of justice, equity, fairness, and true efficiency; albeit, the God of heaven would not condemn you if sometimes you erred, in doubtful situations, on the side of merciful and unselfish regard for the distress of the suffering victims of the unfortunate circumstances of mortal life. When in honest doubt about the equity and justice of material situations, let your decisions favor those who are in need, favor those who suffer the misfortune of undeserved hardships.”
2014 132:5.13 "I tako, moj prijatelju, ako želis biti vjeran i pravedan upravitelj svog velikog bogatstva, pred Bogom i u služenju ljudima, moraš približno podijeliti svoje bogatstvo u ovih deset velikih kategorija, te odlučiti što ćeš učiniti sa svakom od njih, mudro i iskreno tumačeći zakone pravde, jednakosti, poštenja i istinske učinkovitosti; doduše, Bog nebeski te neće prekoriti ako ponekad pogriješiš u dvojbenim situacijama na strani milosrdnog i nesebičnog obzira na nevolje žrtava stradanja nesretnih okolnosti smrtnog života. Kada su u nedoumici u pogledu fer odnosa i pravednosti u materijalnim situacijama, neka tvoje odluke pogoduju onima koji pate od nevolja, onima koji trpe nesreću nezasluženih teškoća."
1955 132:5.14 After discussing these matters for several hours and in response to the rich man’s request for further and more detailed instruction, Jesus went on to amplify his advice, in substance saying: “While I offer further suggestions concerning your attitude toward wealth, I would admonish you to receive my counsel as given only to you and for your personal guidance. I speak only for myself and to you as an inquiring friend. I adjure you not to become a dictator as to how other rich men shall regard their wealth. I would advise you:
2014 132:5.14 Nakon više sati rasprave, i nakon što je odgovorio na bogatašev zahtijev za daljnje i detaljnije upute, Isus je opširnije razradio svoje savjete, u biti govoreći: "Dok ti dajem daljnje prijedloge u vezi tvog stava prema bogatstvu, ponovo napominjem da primiš moj savjet kao riječi koje su upućene samo tebi i za tvoju osobnu pouku. Govorim samo u svoje ime i samo tebi, mom znatiželjnom prijatelju. Zaklinjem te da ne diktiraš drugim bogatašima što će učiniti sa svojim bogatstvom. Tebe savjetujem:
1955 132:5.15 “1. As steward of inherited wealth you should consider its sources. You are under moral obligation to represent the past generation in the honest transmittal of legitimate wealth to succeeding generations after subtracting a fair toll for the benefit of the present generation. But you are not obligated to perpetuate any dishonesty or injustice involved in the unfair accumulation of wealth by your ancestors. Any portion of your inherited wealth which turns out to have been derived through fraud or unfairness, you may disburse in accordance with your convictions of justice, generosity, and restitution. The remainder of your legitimate inherited wealth you may use in equity and transmit in security as the trustee of one generation for another. Wise discrimination and sound judgment should dictate your decisions regarding the bequest of riches to your successors.
2014 132:5.15 "1. Kao upravitelj naslijeđenog bogatstva trebaš razmotriti njegove izvore. Imaš moralnu obvezu predstavljati prošle generacije u časnoj dostavi zakonskog bogatstva budućim generacijama, nakon što oduzmeš svotu koja pošteno i prikladno služi dobrobiti sadašnje generacije. Ali ti nisi dužan produžiti bilo nepoštenje ili nepravdu koja ulazi u nepošteno bogaćenje tvojih predaka. Bilo koji dio tvog naslijeđenog bogatstva koji se ispostavi da je izveden iz prijevare ili nepoštenja, možeš isplatiti u skladu sa svojim shvatanjem pravde, velikodušnosti i nadoknade. Ostatak zakonski naslijeđenog bogatstva možeš koristiti u kapitalu i i odgovorno prenijeti kao povjerenik jedne generacije za drugu. Mudra procjena i zdrav sud trebaju voditi tvoje odluke o ostavštini bogatstva za tvoje nasljednike.
1955 132:5.16 “2. Everyone who enjoys wealth as a result of discovery should remember that one individual can live on earth but a short season and should, therefore, make adequate provision for the sharing of these discoveries in helpful ways by the largest possible number of his fellow men. While the discoverer should not be denied all reward for efforts of discovery, neither should he selfishly presume to lay claim to all of the advantages and blessings to be derived from the uncovering of nature’s hoarded resources.
2014 132:5.16 "2. Svatko tko uživa bogatstvo kao rezultat otkrića treba zapamtiti da čovjek živi na zemlji samo kratko vrijeme i da stoga treba poduzeti odgovarajuće mjere za dijeljenje tih otkrića na korisne načine za najveći mogući broj svojih bližnjih. Dok otkrivaču ne treba biti uskraćena nagrada za trud otkrića, on se ne treba sebično usuditi da traži sve prednosti i blagoslove koje proizlaze iz otkrivanja nakupljenih prirodnih resursa.
1955 132:5.17 “3. As long as men choose to conduct the world’s business by trade and barter, they are entitled to a fair and legitimate profit. Every tradesman deserves wages for his services; the merchant is entitled to his hire. The fairness of trade and the honest treatment accorded one’s fellows in the organized business of the world create many different sorts of profit wealth, and all these sources of wealth must be judged by the highest principles of justice, honesty, and fairness. The honest trader should not hesitate to take the same profit which he would gladly accord his fellow trader in a similar transaction. While this sort of wealth is not identical with individually earned income when business dealings are conducted on a large scale, at the same time, such honestly accumulated wealth endows its possessor with a considerable equity as regards a voice in its subsequent distribution.
2014 132:5.17 "3. Dokle god ljudi namjeravaju poslovno trgovati i razmjenjivati robu, oni imaju pravo na fer i zakonodavan profit. Svaki obrtnik zaslužuje plaću za svoje usluge; trgovac ima pravo na svoju nadnicu. Poštena trgovina i častan odnos prema ljudima u organiziranom poslovnom svijetu stvaraju različite vrste profita bogatstva, a svim se tim izvorima bogatstva mora suditi po najvišim principima pravde, poštenja i fer odnosa. Častan trgovac ne bi trebao oklijevati da uzme isti profit koji bi on sam rado ustupio drugom trgovcu u sličnoj transakciji. Iako ova vrsta bogatstva nije jednaka individualno ostyvarenom prihodu u poslovnim transakcijama na velikoj skali, u isto vrijeme, takvo časno stečeno bogatstvo obdaruje svog posjednika znatnim kapitalom prava u odlučivanja o njegovoj naknadnoj diobi.
1955 132:5.18 “4. No mortal who knows God and seeks to do the divine will can stoop to engage in the oppressions of wealth. No noble man will strive to accumulate riches and amass wealth-power by the enslavement or unfair exploitation of his brothers in the flesh. Riches are a moral curse and a spiritual stigma when they are derived from the sweat of oppressed mortal man. All such wealth should be restored to those who have thus been robbed or to their children and their children’s children. An enduring civilization cannot be built upon the practice of defrauding the laborer of his hire.
2014 132:5.18 "4. Ni jedan smrtnik koji poznaje Boga i želi činiti božansku volju neće spasti na razinu ostvarenja bogatstva ugnjetavanjem. Ni jedan plemeniti čovjek neće nastojati akumulirati bogatstvo i njegovu moć porobljavanjem ili nepoštenom eksploatacijom svoje braće u tijelu. Bogatstvo je moralno prokletstvo i duhovna stigma ako je stečeno znojem potlačenog smrtnika. Svo to bogatstvo treba biti vraćeno bilo onima koji su na taj način bili opljačkani ili njihovoj djeci i djeci njihove djece. Trajna civilizacija ne može biti izgrađena na praksi izigravanja radnika od njegove plaće.
1955 132:5.19 “5. Honest wealth is entitled to interest. As long as men borrow and lend, that which is fair interest may be collected provided the capital lent was legitimate wealth. First cleanse your capital before you lay claim to the interest. Do not become so small and grasping that you would stoop to the practice of usury. Never permit yourself to be so selfish as to employ money-power to gain unfair advantage over your struggling fellows. Yield not to the temptation to take usury from your brother in financial distress.
2014 132:5.19 "5. Časno bogatstvo ima pravo na kamate. Sve dok ljudi budu uzimali i davali kapital u najam, oni mogu ubirati poštenu kamatu pod uvjetom da sa radi o pošetno stečenom bogatstvu. Prvo očisti svoj kapital, pa ga onda stavi po interes. Ne budi tako ništavan i pohlepan da se poniziš praksom lihvarenja. Ne dopusti sebi sebičnost korištenja utjecaja novca da stekneš nepravednu prednost nad svojim napaćenim bližnjima. Ne padaj u napast da uzmeš lihvarske kamate od svog brata u financijskoj nevolji.
1955 132:5.20 “6. If you chance to secure wealth by flights of genius, if your riches are derived from the rewards of inventive endowment, do not lay claim to an unfair portion of such rewards. The genius owes something to both his ancestors and his progeny; likewise is he under obligation to the race, nation, and circumstances of his inventive discoveries; he should also remember that it was as man among men that he labored and wrought out his inventions. It would be equally unjust to deprive the genius of all his increment of wealth. And it will ever be impossible for men to establish rules and regulations applicable equally to all these problems of the equitable distribution of wealth. You must first recognize man as your brother, and if you honestly desire to do by him as you would have him do by you, the commonplace dictates of justice, honesty, and fairness will guide you in the just and impartial settlement of every recurring problem of economic rewards and social justice.
2014 132:5.20 "6. Ako se dogodi da osiguraš bogatstvo izvanrednom darovitošću, ako tvoje bogatstvo potječe od nagrade inventivnog dara, ne traži nepravdan dio takvih nagrada. Čovjek izvanrednih obdarenja ima dug prema svojim precima kao i potomcima; on pored toga ima obvezu prema svojoj rasi, naciji i životnim okolnostima njegovih izuma otkrića. On također treba zapamtiti da je sam bio kao čovjek među ljudima koji je radio i ostvario svoje izume. Bilo bi jednako nepravedno lišiti genijalca svih njegovih prirasta bogatstva. Ljudima će zauvijek biti nemoguće da uspostave pravila i propise koji se primjenjuju jednako na sve ove probleme pravedne raspodjele bogatstva. Prvo morate prepoznati čovjeka kao brata, i ako iskreno želite učiniti njemu kao što bi htjeli da on učini vama, onda će vas svakidašnji diktati pravde, poštenja i pravednosti voditi pravednom i nepristranom rješavanju svih problema ekonomske nagrade i društvene pravde.
1955 132:5.21 “7. Except for the just and legitimate fees earned in administration, no man should lay personal claim to that wealth which time and chance may cause to fall into his hands. Accidental riches should be regarded somewhat in the light of a trust to be expended for the benefit of one’s social or economic group. The possessors of such wealth should be accorded the major voice in the determination of the wise and effective distribution of such unearned resources. Civilized man will not always look upon all that he controls as his personal and private possession.
2014 132:5.21 "7. Osim za pravdene i poštene provizije za administrativni rad, nitko ne smije položiti ruku na bogatstvo koje su vrijeme i slučajnost uzrokovali da padne u vaše ruke. Slučajno stečeno bogatstvo trebate gledati donekle kao zadužbinu koju trebate utrošiti za dobrobit vaše društvene ili ekonomske skupine. Posjednici takvog bogatstva trebaju imati glavnu riječ u odlučivanju o mudroj i učinkovitoj podjeli tih nezarađenih sredstava. Civilizirani čovjek neće uvijek gledati na sve što je pod njegovom kontrolom kao svoj osobni i privatni posjed.
1955 132:5.22 “8. If any portion of your fortune has been knowingly derived from fraud; if aught of your wealth has been accumulated by dishonest practices or unfair methods; if your riches are the product of unjust dealings with your fellows, make haste to restore all these ill-gotten gains to the rightful owners. Make full amends and thus cleanse your fortune of all dishonest riches.
2014 132:5.22 "8. Ako je bilo koji dio tvog bogatstva svjesno izveden iz prijevare; ako je bio što od tvog bogatstva nakupljeno nečasnom praksom ili nepoštenim metodama, ako je tvoje bogatstvo proizvod nepravednih odnosa prema tvojim bližnjima, žurno vrati sve takve nepošteno stečene dobitke njihovim pravim vlasnicima. Nadoknadite štetu i na taj način očistite svoje bogatstvo od svih nepoštenih prihoda.
1955 132:5.23 “9. The trusteeship of the wealth of one person for the benefit of others is a solemn and sacred responsibility. Do not hazard or jeopardize such a trust. Take for yourself of any trust only that which all honest men would allow.
2014 132:5.23 "9. Starateljstvo nad tuđim bogatstvom za dobrodit drugih je svečana i sveta odgovornost. Nemojte dovesti u opasnost ili ugroziti takvo povjerenje. Uzmite za sebe od povjerenihsredstava samo ono što bi vam svi pošteni ljudi dopustili.
1955 132:5.24 “10. That part of your fortune which represents the earnings of your own mental and physical efforts—if your work has been done in fairness and equity—is truly your own. No man can gainsay your right to hold and use such wealth as you may see fit provided your exercise of this right does not work harm upon your fellows.”
2014 132:5.24 "10. Onaj dio tvog bogatstva koji predstavlja zaradu od vlastitih mentalnih i fizičkih napora - ako si obavio svoje poslove fer i u pravednosti - doista pripada tebi. Nitko ne može poreći tvoje pravo na držanje i korištenje takvog bogatstva po tvojoj želji, pod uvjetom da to ne nanosi štetu tvojim bližnjima."
1955 132:5.25 When Jesus had finished counseling him, this wealthy Roman arose from his couch and, in saying farewell for the night, delivered himself of this promise: “My good friend, I perceive you are a man of great wisdom and goodness, and tomorrow I will begin the administration of all my wealth in accordance with your counsel.”
2014 132:5.25 Kad je Isus završio sa savjetovanjem, ovaj se bogati Rimljanin pridigao s kauča i opraštajući se od Isusa obećao: "Moj dobri prijatelju, vidim da ste čovjek velike mudrosti idobrote, pa ću sutra početi upravljati svojim imetkom u skladu sa tvojim savjetom."
¶ 6. DRUŠTVENA SLUŽBA
6. SOCIAL MINISTRY
6. DRUŠTVENA SLUŽBA
1955 132:6.1 Here in Rome also occurred that touching incident in which the Creator of a universe spent several hours restoring a lost child to his anxious mother. This little boy had wandered away from his home, and Jesus found him crying in distress. He and Ganid were on their way to the libraries, but they devoted themselves to getting the child back home. Ganid never forgot Jesus’ comment: “You know, Ganid, most human beings are like the lost child. They spend much of their time crying in fear and suffering in sorrow when, in very truth, they are but a short distance from safety and security, even as this child was only a little way from home. And all those who know the way of truth and enjoy the assurance of knowing God should esteem it a privilege, not a duty, to offer guidance to their fellows in their efforts to find the satisfactions of living. Did we not supremely enjoy this ministry of restoring the child to his mother? So do those who lead men to God experience the supreme satisfaction of human service.” And from that day forward, for the remainder of his natural life, Ganid was continually on the lookout for lost children whom he might restore to their homes.
2014 132:6.1 Ovdje u Rimu se zbio taj dirljivi događaj u kojem je Stvoritelj svemira proveo nekoliko sati u nastojanju da vrati izgubljeno dijete njegovoj uznemirenoj majci. Ovaj je dječak odlutao od kuće i Isus ga je našao kako plače u nevolji. On i Ganid su bili na putu prema knjižnicama, ali su se odlučili posvetiti vraćanju dječaka njegovoj kući. Ganid nikada nije zaboravio Isusov komentar: "Znaš, Ganide, većina ljudskih bića je poput izgubljene djece. Oni provode većinu svog vremena tužno plačući od straha i patnje, kad su uistinu tako blizu sigurnosti i zaštite, kao što je to dijete bilo tako blizu svoje kuće. A svi oni koji znaju put istine i uživaju u sigurnosti poznavanja Boga trebaju smatrati svojom privilegijom, ako ne i dužnosti, da ponude smjernice svojim bližnjima u njihovim nastojanjima da pronađu zadovoljstvo života. Zar nismo iznimno uživali u ovoj službi vraćanja djeteta njegovoj majci? Tako i oni koji vode ljude Bogu nalaze blaženo zadovoljstvo u služenju ljudima." I od tog dana, do kraja svog prirodnog života, Ganid je uvijek bio u potrazi za izgubljenom djecom, tražeći priliku da ih vrati njihovim domovima.
1955 132:6.2 There was the widow with five children whose husband had been accidentally killed. Jesus told Ganid about the loss of his own father by an accident, and they went repeatedly to comfort this mother and her children, while Ganid sought money from his father to provide food and clothing. They did not cease their efforts until they had found a position for the eldest boy so that he could help in the care of the family.
2014 132:6.2 Bilo je tu udovica s petero djece čiji je muž bio slučajno ubijen. Isus je rekao Ganidu o gubitku vlastitog oca prilikom nesreće, i zajedno su više puta otišli utješiti ovu majku i njezinu djecu, dok je Ganid tražio novac od svoga oca za njihovu hranu i odjeću. Nisu odustali od svojih nastojanja sve dok nisu našli posao za najstarijeg dječaka, da pomogne u brizi za obitelj.
1955 132:6.3 That night, as Gonod listened to the recital of these experiences, he said to Jesus, good-naturedly: “I propose to make a scholar or a businessman of my son, and now you start out to make a philosopher or philanthropist of him.” And Jesus smilingly replied: “Perhaps we will make him all four; then can he enjoy a fourfold satisfaction in life as his ear for the recognition of human melody will be able to recognize four tones instead of one.” Then said Gonod: “I perceive that you really are a philosopher. You must write a book for future generations.” And Jesus replied: “Not a book—my mission is to live a life in this generation and for all generations. I —” but he stopped, saying to Ganid, “My son, it is time to retire.”
2014 132:6.3 Te noći, dok je Gonod slušao o njihovim događajima, sa simpatijom je rekao Isusu: "Želio sam da napravite učenjaka ili biznismena od mog sina, a vidim da od njega pravite filozofa i filantropa." A Isus je smiješeći se odgovorio: "Možda da mu pomognemo da postane sve četvero; onda može uživati u četverostrukom zadovoljstvu življenja, kako će imati sluha da prepozna četiri ljudske melodije umjesto jedne." Tada je Gonod uzvratio: "Ja vidim da ste vi pravi filozof. Trebao bi napisati knjigu za buduće buduće generacije." A Isus je odgovorio: "NeKnjigu - moja je misija da živim života u ovoj generaciji za sve generacije. Ja - ali nije više rekao, nego je pogledao Ganida govoreći, "Sine, vrijeme je za počinak."
¶ 7. PUTOVANJA PO OKOLICI RIMA
7. TRIPS ABOUT ROME
7. PUTOVANJA PO OKOLICI RIMA
1955 132:7.1 Jesus, Gonod, and Ganid made five trips away from Rome to points of interest in the surrounding territory. On their visit to the northern Italian lakes Jesus had the long talk with Ganid concerning the impossibility of teaching a man about God if the man does not desire to know God. They had casually met a thoughtless pagan while on their journey up to the lakes, and Ganid was surprised that Jesus did not follow out his usual practice of enlisting the man in conversation which would naturally lead up to the discussion of spiritual questions. When Ganid asked his teacher why he evinced so little interest in this pagan, Jesus answered:
2014 132:7.1 Isus, Gonod i Ganid su išli na pet putovanja brodom iz Rima u posjet okolnim predjelima od interesa.Na posjetu sjevernim jezerima Italije, Isus je vodio dugi razgovor s Ganidom, ukazujući da to da je nemoguće učiti čovjeka o Bogu ako čovjek ne želi znati Boga. Na putu oko jezera naišli su na nekog površnog i ispraznog poganina i Ganida je iznenadilo što Isus nije slijedio svoju uobičajenu praksu stupanja u razgovor s ovim čovjekom, što bi, naravno, vodilo raspravi o duhovnim pitanjima. Kad je Ganid upitao svog učitelja zašto je pokazao tako malo zanimanja za ovog poganina, Isus je odgovorio:
1955 132:7.2 “Ganid, the man was not hungry for truth. He was not dissatisfied with himself. He was not ready to ask for help, and the eyes of his mind were not open to receive light for the soul. That man was not ripe for the harvest of salvation; he must be allowed more time for the trials and difficulties of life to prepare him for the reception of wisdom and higher learning. Or, if we could have him live with us, we might by our lives show him the Father in heaven, and thus would he become so attracted by our lives as sons of God that he would be constrained to inquire about our Father. You cannot reveal God to those who do not seek for him; you cannot lead unwilling souls into the joys of salvation. Man must become hungry for truth as a result of the experiences of living, or he must desire to know God as the result of contact with the lives of those who are acquainted with the divine Father before another human being can act as the means of leading such a fellow mortal to the Father in heaven. If we know God, our real business on earth is so to live as to permit the Father to reveal himself in our lives, and thus will all God-seeking persons see the Father and ask for our help in finding out more about the God who in this manner finds expression in our lives.”
2014 132:7.2 "Ganide, taj čovjek nije bio gladan istine. On nije bio nezadovoljan sobom. Nije bio spreman tražiti pomoć i oči njegova uma nisu bile otvorene za primanje svjetla za dušu. Taj čovjek nije bio zreo za žetvu spasenja; njemu treba biti dopušteno još nešto vremena dok ga kušnje i teškoće života ne pripreme za prihvaćanje mudrosti i viših učenja. Ili, kad bi smo ga mogli dovesti da živi s nama, onda bi mu svojim životima mogli pokazati Oca na nebu, i tako ga privući našim životima - životima Božjih sinova - da bi bio ponukan upitati o našem Ocu. Ne možeš obznaniti Oca onome koji ga ne traži; ne možeš uvesti nevoljne duše u radosti spasenja. Čovjek mora postati gladan za istinom kao rezultat iskustva življenja, ili mora željeti znati Boga kao rezultat kontakta sa životima onih koji poznaju božanskog Oca, prije nego bilo koji drugi čovjek može djelovati kao sredstvo koje može povesti takvog smrtnog čovjeka Ocu na nebu. Ako poznajemo Boga, naš pravi posao na zemlji je tako živjeti da omogućimo Ocu da se otkrije u našim životima, kako bi sve osobe koje tragaju za Bogom vidjele Oca i tražile našu pomoć u nastojanju da saznaju više o Bogu koji je na taj način našao izraz u našim životima. "
1955 132:7.3 It was on the visit to Switzerland, up in the mountains, that Jesus had an all-day talk with both father and son about Buddhism. Many times Ganid had asked Jesus direct questions about Buddha, but he had always received more or less evasive replies. Now, in the presence of the son, the father asked Jesus a direct question about Buddha, and he received a direct reply. Said Gonod: “I would really like to know what you think of Buddha.” And Jesus answered:
2014 132:7.3 Za posjete Švicarskoj, visoko u planinama, Isus je proveo cijeli dan u razgovoru s ocem i sinom na temu budizma. Ganid je više puta izravno upitao Isusa o Budi, ali je ovaj uvijek najvećim dijelom okolišao s odgovorom. Sada, u prisutnosti svoga sina, otac je izravno pitao Isusa o Budi, i Isus mu jedao izravan odgovor. Gonod je rekao: "Doista želim znati što mislite o Budi." A Isus je odgovorio:
1955 132:7.4 “Your Buddha was much better than your Buddhism. Buddha was a great man, even a prophet to his people, but he was an orphan prophet; by that I mean that he early lost sight of his spiritual Father, the Father in heaven. His experience was tragic. He tried to live and teach as a messenger of God, but without God. Buddha guided his ship of salvation right up to the safe harbor, right up to the entrance to the haven of mortal salvation, and there, because of faulty charts of navigation, the good ship ran aground. There it has rested these many generations, motionless and almost hopelessly stranded. And thereon have many of your people remained all these years. They live within hailing distance of the safe waters of rest, but they refuse to enter because the noble craft of the good Buddha met the misfortune of grounding just outside the harbor. And the Buddhist peoples never will enter this harbor unless they abandon the philosophic craft of their prophet and seize upon his noble spirit. Had your people remained true to the spirit of Buddha, you would have long since entered your haven of spirit tranquillity, soul rest, and assurance of salvation.
2014 132:7.4 "Vaš Buda je mnogo bolji od vašeg budizma. Buda je bio veliki čovjek, čak i prorok svome narodu, ali je bio prorok sirotan; time mislim reći da je rano izgubio iz vida svog duhovnog Oca, Oca na nebu. Njegovo je iskustvo tragično. Pokušavao je živjeti i poučavati kao glasnik Boga, ali bez Boga. Buda je uplovio brod svog spasenja u sigurne luke, sve do ulaza u nebo smrtnog spasenja, ali se zbog neispravnih karti plovidbe, njegov dobri brod tu beznadno nasukao. Tu je ostao kroz mnoge generacije, nepokretan i gotovo beznadno nasukan. I tu su mnogi vaši sunarodnjaci ostali kroz sve ove godine. Oni žive nadohvat sigurnih voda počinka, ali odbijaju ući jer je plemeniti brod dobrog Bude nesrećom nasukan pred samom lukom. A budistički narodi nikada neće ući u ovu luku, ako se ne iskrcaju s filozofskog broda njihovog proroka, hvatajući se njegova plemenitog duha. Da je tvoj narod ostao vjeran Budinu duhu, on bi odavno uplovio u svoje utočište spokoja duha, počinka duše i sigurnosti spasenja.
1955 132:7.5 “You see, Gonod, Buddha knew God in spirit but failed clearly to discover him in mind; the Jews discovered God in mind but largely failed to know him in spirit. Today, the Buddhists flounder about in a philosophy without God, while my people are piteously enslaved to the fear of a God without a saving philosophy of life and liberty. You have a philosophy without a God; the Jews have a God but are largely without a philosophy of living as related thereto. Buddha, failing to envision God as a spirit and as a Father, failed to provide in his teaching the moral energy and the spiritual driving power which a religion must possess if it is to change a race and exalt a nation.”
2014 132:7.5 "Vidite, Gonode, Buda je znao Boga u duhu, ali ga nije jasno otkrio u umu; Židovi su otkrili Boga u umu, ali ga uglavnom nisu uspjeli upoznati u duhu. Danas, budisti tumaraju u filozofiji bez Boga, a moj se narod kukavno muči u okovima straha od Boga i bez filozofije spasenja koja donosi život i slobodu. Vi imate filozofiju bez Boga; Židovi imaju Boga, ali uglavnom nemaju s njim povezanu filozofiju življenja. Buda, koji nije uspio oformiti viziju Boga kao duha i kao Oca, nije uspio ponuditi u svojim učenjima moralnu energiju i duhovnu snagu podstreka koja mora biti dio svake religije koja želi promijeniti rasu i uzvisiti naciju."
1955 132:7.6 Then exclaimed Ganid: “Teacher, let’s you and I make a new religion, one good enough for India and big enough for Rome, and maybe we can trade it to the Jews for Yahweh.” And Jesus replied: “Ganid, religions are not made. The religions of men grow up over long periods of time, while the revelations of God flash upon earth in the lives of the men who reveal God to their fellows.” But they did not comprehend the meaning of these prophetic words.
2014 132:7.6 Ganid je zatim uzviknuo: "Učitelju, da nas dvojica stvorimo novu religiju, jednu koja će biti dovoljno dobra za Indiju i dovoljno velika za Rim, i možda se pogodimo s Židovima da je prihvate umjesto Jahve." Isus je odgovorio: "Ganide, religije nisu rezultat stvaranja. Religije ljudi odrastaju tijekom dugih razdoblja, dok otkrivenja Boga iznenada bijesnu i obasjaju zemlju u životima ljudi koji otkrivaju Boga svojim bližnjima." Ali Ganid i Gonod nisu shvatili smisao ovih proročanskih riječi.
1955 132:7.7 That night after they had retired, Ganid could not sleep. He talked a long time with his father and finally said, “You know, father, I sometimes think Joshua is a prophet.” And his father only sleepily replied, “My son, there are others —”
2014 132:7.7 Ove noći nakon što su se povukli na počinak,Ganid nije mogao spavati. Dugo je govorio s svojim ocem i na kraju rekao: "Znaš, oče, ja ponekad mislim da je Jošua prorok." A njegov je otac samo pospano odvratio: "Moj sine, postoje i drugi -".
1955 132:7.8 From this day, for the remainder of his natural life, Ganid continued to evolve a religion of his own. He was mightily moved in his own mind by Jesus’ broadmindedness, fairness, and tolerance. In all their discussions of philosophy and religion this youth never experienced feelings of resentment or reactions of antagonism.
2014 132:7.8 Od tog je dana do kraja svog prirodnog života, Ganid nastavio razvijati svoju osobnu religiju. Bio je pod snažnim dojmom Isusovog širokoumlja, pravednosti i tolerancije. U svim raspravama o filozofiji i religiji, mladić nikada nije doživio osjećaj negodovanja i antagonizma.
1955 132:7.9 What a scene for the celestial intelligences to behold, this spectacle of the Indian lad proposing to the Creator of a universe that they make a new religion! And though the young man did not know it, they were making a new and everlasting religion right then and there—this new way of salvation, the revelation of God to man through, and in, Jesus. That which the lad wanted most to do he was unconsciously actually doing. And it was, and is, ever thus. That which the enlightened and reflective human imagination of spiritual teaching and leading wholeheartedly and unselfishly wants to do and be, becomes measurably creative in accordance with the degree of mortal dedication to the divine doing of the Father’s will. When man goes in partnership with God, great things may, and do, happen.
2014 132:7.9 Kakav prizor nebeskim inteligencijama, vidjeti ovog Indijskog mladića kako predlaže Stvoritelju cijelog svemira da stvore novu religiju! I premda mladić toga nije bio svjestan, oni su bili u procesu stvaranja nove i trajne religije tu, na licu mjesta - ovog novog puta spasenja, otkrivenja Boga čovjeku kroz Isusa i u njemu. Ono što je bilo najveća želja mladićeva srca je to što je istinski nesvjesno činio. I to je tako i uvijek će biti. Ono što prosvijetljena i reflektivna ljudska mašta duhovnog nauka i vodstva zdušno i nesebično želi učiniti i biti, postaje mjerivo kreativno u skladu sa stupnjem smrtne predanosti božanskom vršenju Očeve volje. Kada čovjek ide u partnerstvu s Bogom, velike stvari se mogu dogoditi i događaju.