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| POGLAVLJE 148 : OBUKA EVANGELISTA U BETSAIDI |
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POGLAVLJE 150 : TREĆA TURNEJA PROPOVIJEDI |
THE SECOND PREACHING TOUR
POGLAVLJE 149 : DRUGA TURNEJA PROPOVIJEDANJA
1955 149:0.1 THE second public preaching tour of Galilee began on Sunday, October 3, A.D. 28, and continued for almost three months, ending on December 30. Participating in this effort were Jesus and his twelve apostles, assisted by the newly recruited corps of 117 evangelists and by numerous other interested persons. On this tour they visited Gadara, Ptolemais, Japhia, Dabaritta, Megiddo, Jezreel, Scythopolis, Tarichea, Hippos, Gamala, Bethsaida-Julias, and many other cities and villages.
2014 149:0.1 Druga javna turneja propovijedanja po Galileji započela je u nedjelju 3. listopada 28. godine p.K., te se nastavila tijekom gotovo tri mjeseca, sve do 30. prosinca. U ovom su projektu sudjelovali Isus i dvanaestorica apostola, u suradnji s nedavno angažiranim korpusom od 117 evanđelista i brojnim drugim zainteresiranim osobama. Na ovoj su turneji posjetili Gadaru, Ptolemaidu, Jafiju, Dabarit, Megidu, Jisreel, Skitopol, Tariceju, Hipos, Gamalu, Betsaidu-Julias i mnoge druge gradove i sela.
1955 149:0.2 Before the departure on this Sunday morning Andrew and Peter asked Jesus to give the final charge to the new evangelists, but the Master declined, saying that it was not his province to do those things which others could acceptably perform. After due deliberation it was decided that James Zebedee should administer the charge. At the conclusion of James’s remarks Jesus said to the evangelists: “Go now forth to do the work as you have been charged, and later on, when you have shown yourselves competent and faithful, I will ordain you to preach the gospel of the kingdom.”
2014 149:0.2 Prije polaska na put u nedjelju ujutro, Andrija i Petar su tražili da Isus uputi završne riječi novim evanđelistima, ali je Učitelj to odbio učiniti, govoreći da nije bilo njegovo uraditi nešto što drugi mogu prihvatljivo učiniti. Nakon pomnog promišljanja odlučeno je da se narodu obrati Jakov Zebedejev. U zaključak Jakovljevim riječima, Isus je rekao evanđelistima: “Idite sada dalje da radimo kako smo planirali, a kasnije, kad se pokažete stručnim i vjernim, ja ću vas zarediti da propovijedate evanđelje kraljevstva."
1955 149:0.3 On this tour only James and John traveled with Jesus. Peter and the other apostles each took with them about one dozen of the evangelists and maintained close contact with them while they carried on their work of preaching and teaching. As fast as believers were ready to enter the kingdom, the apostles would administer baptism. Jesus and his two companions traveled extensively during these three months, often visiting two cities in one day to observe the work of the evangelists and to encourage them in their efforts to establish the kingdom. This entire second preaching tour was principally an effort to afford practical experience for this corps of 117 newly trained evangelists.
2014 149:0.3 Na ovoj su turneji samo Jakov i Ivan putovali s Isusom. Petar i ostali apostoli su svaki sa sobom uzeli desetak evanđelista s kojima su održavali bliski kontakt pri učenju i propovijedanju. Onako brzo kao su vjernici bili spremni ući u kraljevstvo, tako brzo su ih apostoli primali na krštenje. Isus i njegova dva prijatelja su intenzivno putovali ova tri mjeseca, često posjećujući dva grada u jednom danu dok su pratili rad evanđelista i poticali njihova nastojanja na uspostavi kraljevstva. Cijela ova druga turneja propovijedanja prvenstveno predstavlja pokušaj upućivanja praktičnog iskustva ovom korpusu od 117 novoobučenih evanđelista.
1955 149:0.4 Throughout this period and subsequently, up to the time of the final departure of Jesus and the twelve for Jerusalem, David Zebedee maintained a permanent headquarters for the work of the kingdom in his father’s house at Bethsaida. This was the clearinghouse for Jesus’ work on earth and the relay station for the messenger service which David carried on between the workers in various parts of Palestine and adjacent regions. He did all of this on his own initiative but with the approval of Andrew. David employed forty to fifty messengers in this intelligence division of the rapidly enlarging and extending work of the kingdom. While thus employed, he partially supported himself by spending some of his time at his old work of fishing.
2014 149:0.4 Tijekom tog razdoblja i kasnije, sve do trenutka konačnog odlaska Isusa i dvanestorice u Jeruzalem, David Zabedejev je održavao stalno sjedište radova na proširenju kraljevstva u kući svoga oca u Betsaidi. To je bilo uporište Isusovog djelovanja na zemlji kao i stanica za relaj glasnika koje je David slao među radnike u različite dijelove Palestine i susjednih regija. On je sve to činio na svoju inicijativu,ali uz odobrenje Andrije. David je upošljavao četrdeset do pedeset glasnika u ovoj obavještajnoj službi sve šireg i naprednijeg rada kraljevstva. Dok se bavio ovim poslovima, djelomično se izdržavao svojim starim zvanjem, ribarenjem.
¶ 1. ŠIRENJE ISUSOVE SLAVE
1. THE WIDESPREAD FAME OF JESUS
1. ŠIRENJE ISUSOVE SLAVE
1955 149:1.1 By the time the camp at Bethsaida had been broken up, the fame of Jesus, particularly as a healer, had spread to all parts of Palestine and through all of Syria and the surrounding countries. For weeks after they left Bethsaida, the sick continued to arrive, and when they did not find the Master, on learning from David where he was, they would go in search of him. On this tour Jesus did not deliberately perform any so-called miracles of healing. Nevertheless, scores of afflicted found restoration of health and happiness as a result of the reconstructive power of the intense faith which impelled them to seek for healing.
2014 149:1.1 U vrijeme prestanka djelovanja tabora u Betsaidi, Isusova se slava, a posebno njegova slava u iscjeljivanju naroda, proširila kroz sve dijelove Palestine i kroz svu Siriju i okolne zemalje. Nekoliko tjedana nakon što su napustili Betsaidu, tu su nastavili dolaziti bolesni i kad ne bi pronašli Isusa, saznali bi od Davida gdje se nalazio i ti su išli u potragu za njim. Na ovoj turneji Isus namjerno nije obavljao bilo kakva takozvana čuda ozdravljenja. Ipak, desetine oboljelih su primile obnovu zdravlja i sreće kao rezultat rekonstruktivne moći snažne vjere koja ih je natjerala u potragu za ozdravljenjem.
1955 149:1.2 There began to appear about the time of this mission—and continued throughout the remainder of Jesus’ life on earth—a peculiar and unexplained series of healing phenomena. In the course of this three months’ tour more than one hundred men, women, and children from Judea, Idumea, Galilee, Syria, Tyre, and Sidon, and from beyond the Jordan were beneficiaries of this unconscious healing by Jesus and, returning to their homes, added to the enlargement of Jesus’ fame. And they did this notwithstanding that Jesus would, every time he observed one of these cases of spontaneous healing, directly charge the beneficiary to “tell no man.”
2014 149:1.2 Za vrijeme ove misije počeo se pojavljivati - što se nastavilo ostatkom Isusova života na zemlji - svojstven i neobjašnjiv slijed pojava ozdravljenja
[1]. U toku ta tri mjeseca turneje više od stotinu muškaraca, žena i djece iz Judeje, Edoma, Galileje, Sirije, Tire, Sidona i s druge strane Jordana bile su korisnici ovog nesvjesnog dara ozdravljenja koji su primili od Isusa i vraćajući se svojim kućama, doprinijeli su proširenju Isusove slave. I tako su učinili bez obzira na to što im je Isus svaki put kad je primijetio jedan od tih slučajeva spontanog ozdravljenja, osobno rekao da "nikome ne govore[2]."
1955 149:1.3 It was never revealed to us just what occurred in these cases of spontaneous or unconscious healing. The Master never explained to his apostles how these healings were effected, other than that on several occasions he merely said, “I perceive that power has gone forth from me.” On one occasion he remarked when touched by an ailing child, “I perceive that life has gone forth from me.”
2014 149:1.3 Nama nikada nije otkriveno što se stvarno dogodilo u tim slučajevima spontanog ili nesvjesnog liječenja. Učitelj nikada nije objasnio apostolima kako su ta iscjeljenja izvršena, osim što je u više navrata jednostavno rekao, "Vidim kako je iz mene izišla snaga[3]." Jednom je primijetio pri kontaktu s bolesnim djetetom, “Opažam da je iz mene oslobođen život.”
1955 149:1.4 In the absence of direct word from the Master regarding the nature of these cases of spontaneous healing, it would be presuming on our part to undertake to explain how they were accomplished, but it will be permissible to record our opinion of all such healing phenomena. We believe that many of these apparent miracles of healing, as they occurred in the course of Jesus’ earth ministry, were the result of the coexistence of the following three powerful, potent, and associated influences:
2014 149:1.4 U nedostatku Učiteljeva izravnog objašnjenja prirode tih slučajeva spontanog ozdravljenja, preuzetno je s naše strane pokušati objasniti kako su postignuta, ali nam je dopušteno izraviti mišljenje o takvim ljekovitim pojavama. Vjerujemo da je mnogo tih prividnih čuda ozdravljenja koja su se odigrala u toku Isusove službe na zemlji, bilo rezultat koegzistencije sljedeća tri snažna, moćna i povezana utjecaja:
1955 149:1.5 1. The presence of strong, dominant, and living faith in the heart of the human being who persistently sought healing, together with the fact that such healing was desired for its spiritual benefits rather than for purely physical restoration.
2014 149:1.5 Prisutnosti snažne, dominantne i žive vjere u srcu ljudskog bića koje uporno traži ozdravljenje, zajedno s činjenicom da je takvo ozdravljenje imalo za cilj rađanje duhovnih plodova, a ne samo puku fizičku obnovu.
1955 149:1.6 2. The existence, concomitant with such human faith, of the great sympathy and compassion of the incarnated and mercy-dominated Creator Son of God, who actually possessed in his person almost unlimited and timeless creative healing powers and prerogatives.
2014 149:1.6 Postojanje, istodobno s takvom ljudskom vjerom, velike simpatije i suosjećanja u utjelovljenom i milostivom Stvoritelju koji je bio Sin Božji i koji je doista posjedovao u svojoj osobi gotovo neograničene i bezvremenske kreativne moći i povlastice ljekovitosti.
1955 149:1.7 3. Along with the faith of the creature and the life of the Creator it should also be noted that this God-man was the personified expression of the Father’s will. If, in the contact of the human need and the divine power to meet it, the Father did not will otherwise, the two became one, and the healing occurred unconsciously to the human Jesus but was immediately recognized by his divine nature. The explanation, then, of many of these cases of healing must be found in a great law which has long been known to us, namely, What the Creator Son desires and the eternal Father wills IS.
2014 149:1.7 Uz vjeru stvorenja i život Stvoritelja također treba napomenuti da je taj Bog-čovjek bio personificirani izraz Očeve volje. U dodiru ljudske potrebe i božanske moći koja ju je u stanju zadovoljiti, kad se ovo dvoje sjedine i ako to nije protivno volji Oca, dolazi do ozdravljenja koje je nesvjesno ljudskom Isusu, ali koje njegova božanska priroda odmah prepoznaje. Tako, dakle, objašnjenje mnogih takvih slučajeva ozdravljenja počiva u velikom zakonu koji je nama odavno poznat, naime, da ono što Sin Stvoritelj želi i vječni Otac hoće, to JEST.
1955 149:1.8 It is, then, our opinion that, in the personal presence of Jesus, certain forms of profound human faith were literally and truly compelling in the manifestation of healing by certain creative forces and personalities of the universe who were at that time so intimately associated with the Son of Man. It therefore becomes a fact of record that Jesus did frequently suffer men to heal themselves in his presence by their powerful, personal faith.
2014 149:1.8 Naše je mišljenje da su u osobnoj Isusovoj prisutnosti postojali određeni oblici duboke ljudske vjere koji su doslovno i stvarno prinudilisprovedbu ozdravljenja od strane određenih kreativnih snaga i ličnosti svemira koje su u to vrijeme bile tako intimno povezane sa Sinom Čovječjim. Stoga je zabilježeno kao činjenica da je Isus često navodio ljude da sami sebe izliječe u njegovoj prisutnosti svojom snažnom, osobnom vjerom.
1955 149:1.9 Many others sought healing for wholly selfish purposes. A rich widow of Tyre, with her retinue, came seeking to be healed of her infirmities, which were many; and as she followed Jesus about through Galilee, she continued to offer more and more money, as if the power of God were something to be purchased by the highest bidder. But never would she become interested in the gospel of the kingdom; it was only the cure of her physical ailments that she sought.
2014 149:1.9 Mnogi drugi su tražili ozdravljenje iz posve sebičnih razloga. Određena bogata udovica iz Tire je došla u pratnji svoje svite da traži ozdravljenje od svojih mnogobrojnih bolesti i dok je slijedila Isusa po Galileji nastavila je nuditi sve više i više novca, kao da je Božja moć bila nešto što se moglo kupiti. A ona nikad nije bila zainteresirana za evanđelje kraljevstva; samo je tražila ozdravljenje od svojih fizičkih bolesti.
¶ 2. STAV NARODA
2. ATTITUDE OF THE PEOPLE
2. STAV NARODA
1955 149:2.1 Jesus understood the minds of men. He knew what was in the heart of man, and had his teachings been left as he presented them, the only commentary being the inspired interpretation afforded by his earth life, all nations and all religions of the world would speedily have embraced the gospel of the kingdom. The well-meant efforts of Jesus’ early followers to restate his teachings so as to make them the more acceptable to certain nations, races, and religions, only resulted in making such teachings the less acceptable to all other nations, races, and religions.
2014 149:2.1 Isus je razumio umove ljudi. On je dobro znao što je u srcu čovjeka i u slučaju da su njegova učenja ostala onakva kakvim ih je on predstavio, da je njihov jedini komentar bila nadahnuta interpretacija njegovog zemaljskog života, tada bi svi narodi i sve religije svijeta brzo prihvatili evanđelje kraljevstva. Dobronamjerni napori Isusovih ranih sljedbenika da preprave njegova učenja da ih učine prihvatljivim pojedinim narodima, rasama i religijama, samo su vodili stvaranju učenja koja su bila manje prihvatljiva za sve druge narode, rase i religije.
1955 149:2.2 The Apostle Paul, in his efforts to bring the teachings of Jesus to the favorable notice of certain groups in his day, wrote many letters of instruction and admonition. Other teachers of Jesus’ gospel did likewise, but none of them realized that some of these writings would subsequently be brought together by those who would set them forth as the embodiment of the teachings of Jesus. And so, while so-called Christianity does contain more of the Master’s gospel than any other religion, it does also contain much that Jesus did not teach. Aside from the incorporation of many teachings from the Persian mysteries and much of the Greek philosophy into early Christianity, two great mistakes were made:
2014 149:2.2 Apostol Pavao je, u svojim naporima da povoljno predoči Isusova učenja određenim skupinama svojih suvremenika, napisao mnoga pisma upute i opomene. Drugi učitelji Isusova evanđelja su učinili isto, ali ni jedan od njih nije ni pomislio da bi neki od tih spisa kasnije biti povezani i predočeni kao utjelovljenje Isusovih učenja. I tako, dok takozvano kršćanstvo u sebi sadrži više Učiteljeva evanđelja od bilo koje druge religije, ono također sadrži mnogo toga što Isus nije poučavao. Osim uključivanja mnogih učenja iz perzijskih misterija i većeg dijela grčke filozofije u rano kršćanstvo, učinjene su dvije velike pogreške:
1955 149:2.3 1. The effort to connect the gospel teaching directly onto the Jewish theology, as illustrated by the Christian doctrines of the atonement—the teaching that Jesus was the sacrificed Son who would satisfy the Father’s stern justice and appease the divine wrath. These teachings originated in a praiseworthy effort to make the gospel of the kingdom more acceptable to disbelieving Jews. Though these efforts failed as far as winning the Jews was concerned, they did not fail to confuse and alienate many honest souls in all subsequent generations.
2014 149:2.3 Nastojanje da se evanđelje direktno nadoveže na židovsku teologiju, kao što se vidi u primjeru kršćanskih doktrina iskupljenja - učenje da je Isus žrtvovani Sin koji je zadovoljio Očevu oštru pravdu i umirio božanski gnjev. Ova učenja su nastala u hvalevrijednom naporu da se evanđelje o kraljevstvu učini prihvatljivijim židovskim nevjericima. Iako ovi napori nisu uspjeli u pokušaju pridobijanja Židova, oni su jako zbuni i otuđili mnoge iskrene duše u svim budućim generacijama.
1955 149:2.4 2. The second great blunder of the Master’s early followers, and one which all subsequent generations have persisted in perpetuating, was to organize the Christian teaching so completely about the person of Jesus. This overemphasis of the personality of Jesus in the theology of Christianity has worked to obscure his teachings, and all of this has made it increasingly difficult for Jews, Mohammedans, Hindus, and other Eastern religionists to accept the teachings of Jesus. We would not belittle the place of the person of Jesus in a religion which might bear his name, but we would not permit such consideration to eclipse his inspired life or to supplant his saving message: the fatherhood of God and the brotherhood of man.
2014 149:2.4 Druga velika pogreška Učiteljevih ranih sljedbenika, i to ona koju su sve kasnije generacije nastavile činiti, je to što je kršćanski nauk tako potpuno organiziran oko Isusove osobe. Taj je pretjerani naglasak na ličnosti Isusa u teologiji kršćanstva imao taj učinak da je zasjenio njegova učenja i otežao Židovima, Muslimanima, Hindusima i drugim istočnim religijama da prihvate Isusov nauk. Dok ne bismo omalovažavali mjesto Isusove osobe u religiji koja može nositi njegovo ime, ne želimo dopustiti takvom razmatranju zasjeniti njegov nadahnuti život ili zauzeti mjesto njegove poruke spasenja: Božjeg očinstva i bratstva ljudi.
1955 149:2.5 The teachers of the religion of Jesus should approach other religions with the recognition of the truths which are held in common (many of which come directly or indirectly from Jesus’ message) while they refrain from placing so much emphasis on the differences.
2014 149:2.5 Učitelji Isusove religije trebaju prići drugim religijama priznavanjem istina koje su im zajedničke (od kojih mnoge dolaze izravno ili neizravno iz Isusove poruke), dok se suzdržavaju od postavljanja tolikog naglaska na razlike.
1955 149:2.6 While, at that particular time, the fame of Jesus rested chiefly upon his reputation as a healer, it does not follow that it continued so to rest. As time passed, more and more he was sought for spiritual help. But it was the physical cures that made the most direct and immediate appeal to the common people. Jesus was increasingly sought by the victims of moral enslavement and mental harassments, and he invariably taught them the way of deliverance. Fathers sought his advice regarding the management of their sons, and mothers came for help in the guidance of their daughters. Those who sat in darkness came to him, and he revealed to them the light of life. His ear was ever open to the sorrows of mankind, and he always helped those who sought his ministry.
2014 149:2.6 Dok je, upravo u ovo vrijeme, Isusova slava uglavnom počivala na njegovu ugledu iscjelitelja, to ne znači da je tu ostala kroz buduće generacije. Kako je vrijeme prolazilo, on je sve više i više tražen radi duhovne pomoći.Ali fizička ozdravljenja su bila to što je učinilo najizravniji i najneposredniji apel na obične ljude. Isusa su sve više tražile žrtve moralnog tlačenja i mentalnog maltretiranja, a on ih je uvijek učio putu izbavljenja. Očevi su tražili savjet u vezi s upravljanjem njihovih sinova, a majke su dolazile tražiti pomoć u usmjeravanju njihovih kćeri. Oni koji su čamili u tami dolazili su k njemu, a on im je pokazao svjetlost života[4]. Njegovo je uho uvijek bilo otvoreno za patnje čovječanstva, a on je uvijek pomagao onima koji su tražili njegovu službu.
1955 149:2.7 When the Creator himself was on earth, incarnated in the likeness of mortal flesh, it was inevitable that some extraordinary things should happen. But you should never approach Jesus through these so-called miraculous occurrences. Learn to approach the miracle through Jesus, but do not make the mistake of approaching Jesus through the miracle. And this admonition is warranted, notwithstanding that Jesus of Nazareth is the only founder of a religion who performed supermaterial acts on earth.
2014 149:2.7 Kad je sam Stvoritelj bio na Zemlji utjelovljen u ljudskom obličju, bilo je neizbježno da se dogode neke izvanredne stvari. Ali nikad se ne bi trebalo prići Isusu sa stanovišta tih takozvanih čudesnih pojava. Naučite pristupiti čudima preko Isusa, ali ne učinite pogrešku približavajući se Isusu kroz čudo. Bitno je obratiti takvu pozornost, bez obzira što je Isus iz Nazareta jedini osnivač religije koji je izvodio nadmaterijalna djela na zemlji.
1955 149:2.8 The most astonishing and the most revolutionary feature of Michael’s mission on earth was his attitude toward women. In a day and generation when a man was not supposed to salute even his own wife in a public place, Jesus dared to take women along as teachers of the gospel in connection with his third tour of Galilee. And he had the consummate courage to do this in the face of the rabbinic teaching which declared that it was “better that the words of the law should be burned than delivered to women.”
2014 149:2.8 Najdivnija i najrevolucionarnija crta Mihaelove misije na zemlji je bila njegov stav prema ženama. U doba i generaciji kad muškarac nije trebao pozdraviti čak ni svoju vlastitu ženu na javnom jestu, Isus se usudio povesti žene kao učiteljice evanđelja na svoju treću turneju po Galileji[5]. Imao je veliku hrabrost to učiniti unatoč rabinskim učenjima da je bilo bolje “da se riječi zakona spale nego da se predaju u ruke žena.”
1955 149:2.9 In one generation Jesus lifted women out of the disrespectful oblivion and the slavish drudgery of the ages. And it is the one shameful thing about the religion that presumed to take Jesus’ name that it lacked the moral courage to follow this noble example in its subsequent attitude toward women.
2014 149:2.9 Isus je u jednoj generaciji podigao žene iz neučtive anonimnosti i ropskog crnčenja mnogih stoljeća. Sramota je što religija koja se usuđuje nositi Isusovo ime nije imala moralne hrabrosti slijediti ovaj plemeniti primjer u svom naknadnom odnosu prema ženama.
1955 149:2.10 As Jesus mingled with the people, they found him entirely free from the superstitions of that day. He was free from religious prejudices; he was never intolerant. He had nothing in his heart resembling social antagonism. While he complied with the good in the religion of his fathers, he did not hesitate to disregard man-made traditions of superstition and bondage. He dared to teach that catastrophes of nature, accidents of time, and other calamitous happenings are not visitations of divine judgments or mysterious dispensations of Providence. He denounced slavish devotion to meaningless ceremonials and exposed the fallacy of materialistic worship. He boldly proclaimed man’s spiritual freedom and dared to teach that mortals of the flesh are indeed and in truth sons of the living God.
2014 149:2.10 Kad je Isus bio među ljudima, oni su mogli vidjeti da je u potpunosti bio slobodan od ondašnjeg praznovjerja. Nije imao religioznih predrasuda; nikada nije bio netolerantan. On nije imao ničega u svom srcu što je nalikovalo društvenom antagonizmu. Dok se ponašao u skladu s onim što je bilo dobro u religiji njegovih otaca, nije oklijevao odbaciti tradicije praznovjerja i ropstva koje su bile djelo ljudi. On se usudio učiti da katastrofe prirode, nesreće vremena i druga nesrećna događanja nisu vizitacije božanskih prosudbi ili tajnovita dodjeljenja Providnosti[6]. Osudio je ropsku odanost besmislenim obredima i raskrinkao lažnosti materijalističkog obožavanja[7]. Hrabro je proglasio čovjekovu duhovnu slobodu i usudio se učiti da su svi smrtnici u tijelu doista i u istini sinovi Boga živoga[8].
1955 149:2.11 Jesus transcended all the teachings of his forebears when he boldly substituted clean hearts for clean hands as the mark of true religion. He put reality in the place of tradition and swept aside all pretensions of vanity and hypocrisy. And yet this fearless man of God did not give vent to destructive criticism or manifest an utter disregard of the religious, social, economic, and political usages of his day. He was not a militant revolutionist; he was a progressive evolutionist. He engaged in the destruction of that which was only when he simultaneously offered his fellows the superior thing which ought to be.
2014 149:2.11 Isus je nadišao sva učenja svojih prethodnika kad je hrabro postavio čisto srce na mjesto čistih ruku kao obilježje istinske religije[9]. Stavio je stvarnost na mjesto tradicije i otklonio sve pretenzije taštine i licemjerja. Pa ipak, ovaj neustrašivi Božji čovjek nije dao oduška destruktivnoj kritici ili potpunom omalovažavanju religioznih, društvenih, ekonomskih i političkih običaja svoga vremena. Nije bio militantni revolucionar; bio je progresivni evolucionista. Angažirao se na uništavanju onoga što je bilo samo ako je istovremeno nudio svojim bližnjima vrhunsku zamjenu koja je trebala biti.
1955 149:2.12 Jesus received the obedience of his followers without exacting it. Only three men who received his personal call refused to accept the invitation to discipleship. He exercised a peculiar drawing power over men, but he was not dictatorial. He commanded confidence, and no man ever resented his giving a command. He assumed absolute authority over his disciples, but no one ever objected. He permitted his followers to call him Master.
2014 149:2.12 Isus je primio poslušnost od njegovih sljedbenika bez zahtjevanja. Samo su tri čovjeka odbila njegov osobni poziv da ga slijede[10]. Imao je nesvakidašnju moć privlačnosti, a da se nije držao diktatorski. Zračio je povjerenjem i nitko se nikada nije opirao njegovim naredbama. Imao je apsolutan autoritet nad svojim učenicima, a da mu nitko nije prigovarao. On je dopustio svojim sljedbenicima da ga zovu Učiteljem[11].
1955 149:2.13 The Master was admired by all who met him except by those who entertained deep-seated religious prejudices or those who thought they discerned political dangers in his teachings. Men were astonished at the originality and authoritativeness of his teaching. They marveled at his patience in dealing with backward and troublesome inquirers. He inspired hope and confidence in the hearts of all who came under his ministry. Only those who had not met him feared him, and he was hated only by those who regarded him as the champion of that truth which was destined to overthrow the evil and error which they had determined to hold in their hearts at all cost.
2014 149:2.13 Učitelju su se divili svi koji su ga sreli osim onih koji su imali duboke vjerske predrasude i onih koji su mislili da vide političku opasnost u njegovim učenjima. Narod je zapanjila originalnost i autoritativnost njegovog nauka. Divili su se njegovoj strpljivosti u nošenju s nazadnim i ratobornim osobama. Nadahnuo je nadu i povjerenje u srca svih koji su došli u dodir s njegovom službom. On njega su strahovali samo oni koji ga nisu upoznali, a bio je predmet mržnje samo onih koji su u njemu vidjeli predvodnika istine koja je bila predodređena srušiti zlo i pogreške koje su oni čvrsto i po svaku cijenu držali u svojim srcima.
1955 149:2.14 On both friends and foes he exercised a strong and peculiarly fascinating influence. Multitudes would follow him for weeks, just to hear his gracious words and behold his simple life. Devoted men and women loved Jesus with a well-nigh superhuman affection. And the better they knew him the more they loved him. And all this is still true; even today and in all future ages, the more man comes to know this God-man, the more he will love and follow after him.
2014 149:2.14 Izvršio je snažan i neobično fascinantan utjecaj na njegove prijatelje kao i na neprijatelje. Mnogi su ga slijediti tjednima, samo da čuju njegove umiline riječi i vide njegov jednostavni život. Odani muškarci i žene su voljeli Isusa s gotovo nadljudskom ljubavi. Što su ga bolje poznavali, to su ga više voljeli. A sve to još uvijek vrijedi; čak i danas kao i u svim budućim dobima, što više čovjek upoznaje ovog Boga- čovjeka, to ga više voli i za njim slijedi.
¶ 3. NEPRIJATELJSTVO RELIGIOZNIH VOĐA
3. HOSTILITY OF THE RELIGIOUS LEADERS
3. NEPRIJATELJSTVO RELIGIOZNIH VOĐA
1955 149:3.1 Notwithstanding the favorable reception of Jesus and his teachings by the common people, the religious leaders at Jerusalem became increasingly alarmed and antagonistic. The Pharisees had formulated a systematic and dogmatic theology. Jesus was a teacher who taught as the occasion served; he was not a systematic teacher. Jesus taught not so much from the law as from life, by parables. (And when he employed a parable for illustrating his message, he designed to utilize just one feature of the story for that purpose. Many wrong ideas concerning the teachings of Jesus may be secured by attempting to make allegories out of his parables.)
2014 149:3.1 Bez obzira na povoljan prijem Isusa i njegovih učenja od strane običnih ljudi, religiozne vođe Jeruzalema su bile sve više uznemirene i antagonističke. Farizeji su formulirali sustavnu i dogmatsku teologiju. Isus je bio učitelj koji je poučavao kako je povod služio; on nije bio sustavni učitelj. Isus nije učio toliko iz zakona koliko iz života, prispodobama. (Kad je koristio prispodobu za ilustraciju neke svoje poruke, činio je to s namjerom navođenja samo jedne značajke svoje priče. Mnoge pogrešne ideje u vezi Isusovih učenja prozilaze iz pokušaja pretvaranja njegovih prispodobi u alegorije).
1955 149:3.2 The religious leaders at Jerusalem were becoming well-nigh frantic as a result of the recent conversion of young Abraham and by the desertion of the three spies who had been baptized by Peter, and who were now out with the evangelists on this second preaching tour of Galilee. The Jewish leaders were increasingly blinded by fear and prejudice, while their hearts were hardened by the continued rejection of the appealing truths of the gospel of the kingdom. When men shut off the appeal to the spirit that dwells within them, there is little that can be done to modify their attitude.
2014 149:3.2 Religiozne vođe u Jeruzalemu su gotovo posve pomahnitale zbog skorog obraćenja jednog mladića po imenu Abraham i trojice špijuna koje je Petar krstio, a koji su sada pratili evanđeliste na ovoj drugoj turneji propovijedanja u obilasku Galileje. Židovske vođe su bile sve više zaslijepljene strahom i predrasudama, dok su im srca otvrdnjela od ustrajnog odbijanja privlačnih istina evanđelja kraljevstva.Kad ljudi namjerno zatvore uši pred apelom duha koji je u njima, teško da se može bilo što učiniti da se izmijeni njihov stav.
1955 149:3.3 When Jesus first met with the evangelists at the Bethsaida camp, in concluding his address, he said: “You should remember that in body and mind—emotionally—men react individually. The only uniform thing about men is the indwelling spirit. Though divine spirits may vary somewhat in the nature and extent of their experience, they react uniformly to all spiritual appeals. Only through, and by appeal to, this spirit can mankind ever attain unity and brotherhood.” But many of the leaders of the Jews had closed the doors of their hearts to the spiritual appeal of the gospel. From this day on they ceased not to plan and plot for the Master’s destruction. They were convinced that Jesus must be apprehended, convicted, and executed as a religious offender, a violator of the cardinal teachings of the Jewish sacred law.
2014 149:3.3 Kad se Isus prvi put sreo s evanđelistima u taboru u Betsaidi, rekao je u zaključak svom obraćanju: “Trebate zapamtiti da u tijelu i umu - emocionalno - ljudi reagiraju individualno. Jedino što je ujednačeno među ljudima je unutarnji duh. Iako se božanskih duhovi mogu donekle razlikovati u prirodi i opsegu njihovih iskustava, oni svi jednako reagiraju na sve duhovne apele. Samo putem i apelom tom duhu, čovječanstvo ikada može postići jedinstvo i bratstvo." No, mnogi od vođa Židova bijahu zatvorili vrata svojih srca pred duhovnim apelom evanđelja. Od tada nisu prestajali planirati i spletkariti u cilju Učiteljeva uništenja.Oni su bili uvjereni da je Isus morao biti uhićen, osuđen i pogubljen kao vjerski prijestupnik, prekršitelj najvažnijih učenja židovskog svetog zakona.
¶ 4. NAPREDAK TURNEJE PROPOVIJEDANJA
4. PROGRESS OF THE PREACHING TOUR
4. NAPREDAK TURNEJE PROPOVIJEDANJA
1955 149:4.1 Jesus did very little public work on this preaching tour, but he conducted many evening classes with the believers in most of the cities and villages where he chanced to sojourn with James and John. At one of these evening sessions one of the younger evangelists asked Jesus a question about anger, and the Master, among other things, said in reply:
2014 149:4.1 Isus je vrlo malo obavljao javne rade na ovoj turneji propovijedanja, ali je vodio brojne večernje tečajeve s vjernicima u većini gradova i sela gdje se slučajno našao s Jakovom i Ivanom. Na jednom od tih večernjih sastanaka jedan od mlađih evanđelista je postavio Isusu pitanje o ljutnji, a Učitelj je između ostalog rekao u odgovoru:
1955 149:4.2 “Anger is a material manifestation which represents, in a general way, the measure of the failure of the spiritual nature to gain control of the combined intellectual and physical natures. Anger indicates your lack of tolerant brotherly love plus your lack of self-respect and self-control. Anger depletes the health, debases the mind, and handicaps the spirit teacher of man’s soul. Have you not read in the Scriptures that ‘wrath kills the foolish man,’ and that man ‘tears himself in his anger’? That ‘he who is slow of wrath is of great understanding,’ while ‘he who is hasty of temper exalts folly’? You all know that ‘a soft answer turns away wrath,’ and how ‘grievous words stir up anger.’ ‘Discretion defers anger,’ while ‘he who has no control over his own self is like a defenseless city without walls.’ ‘Wrath is cruel and anger is outrageous.’ ‘Angry men stir up strife, while the furious multiply their transgressions.’ ‘Be not hasty in spirit, for anger rests in the bosom of fools.’” Before Jesus ceased speaking, he said further: “Let your hearts be so dominated by love that your spirit guide will have little trouble in delivering you from the tendency to give vent to those outbursts of animal anger which are inconsistent with the status of divine sonship.”
2014 149:4.2 "Ljutnja je materijalna manifestacija koja predstavlja, u općem smislu, mjerilo neuspjeha duhovne prirode da uspostavili kontrolu nad kombiniranom intelektualnom i fizičkim prirodom[12]. Ljutnja pokazuje nedostatak tolerantne bratske ljubavi, te nedostatak samopoštovanja i samokontrole[13]. Ljutnja uništava zdravlje, unižava um i staje na put djelovanju duha-učitelja koji živi u čovjekovoj duši. Zar niste čitali u Pismima da ‘gnjev ubija ludog čovjeka,’ te da se ‘čovjek razdire u svom gnjevu’? Da ‘tko je spor u gnjevu, velike je razboritosti,’ dok ‘onaj koji je nabusite naravi pokazuje ludost’? Svi znate da ‘blag odgovor ublažava jarost,’ a ‘riječ osorna uvećava srdžbu[14][15][16][17][18][19]. ’ ‘Diskrecija odgađa bijes, ’ dok ‘grad razvaljen i bez zidova, takav je čovjek koji nema kontrolu nad samim sobom[20].’ ‘Jarost je okrutna i srdžba žestoka[21]. ’ ‘Gnjevljiv čovjek zameće svađu, a naprasit umnožava svoje prijestupe[22].’ ‘Ne budi nagao u duhu, jer gnjev počiva u njedrima bezumnih[23]. ’” Prije nego što je Isus završio s govorom, on je dalje rekao: “Neka vašim srcima tako dominira ljubav da vas vaš duh-vodič lako može isporučiti od sklonosti davanja oduška tim izljevima životinjskog bijesa koji nisu u skladu sa statusom božanskih sinova.”
1955 149:4.3 On this same occasion the Master talked to the group about the desirability of possessing well-balanced characters. He recognized that it was necessary for most men to devote themselves to the mastery of some vocation, but he deplored all tendency toward overspecialization, toward becoming narrow-minded and circumscribed in life’s activities. He called attention to the fact that any virtue, if carried to extremes, may become a vice. Jesus always preached temperance and taught consistency—proportionate adjustment of life problems. He pointed out that overmuch sympathy and pity may degenerate into serious emotional instability; that enthusiasm may drive on into fanaticism. He discussed one of their former associates whose imagination had led him off into visionary and impractical undertakings. At the same time he warned them against the dangers of the dullness of overconservative mediocrity.
2014 149:4.3 Istom ovom prilikom Učitelj je govorio okupljenima o poželjnosti posjedovanja izbalansiranog karaktera. Priznao je da je većini ljudi bilo potrebno ovladati nekim životnim pozivom, ali je izrazio žaljenje zbog svake tendencije prema uskoj specijalizaciji, kao i čovjekovoj sklonosti da postane uskogrud i ograničen u životnim aktivnostima. Skrenuo im je pozornost na činjenicu da svaka vrlina, ako se odvede u krajnost, može postati porok. Isus je uvijek zagovarao umjerenost i učio dosljednost - proporcionalnu prilagodbu životnih problema. On je istakao da se previše simpatije i sažaljenja može izroditi u ozbiljnu emocionalnu nestabilnost; da entuzijazam može voditi fanatizmu. Pozvao se na primjer jednog od svojih bivših suradnika čija je mašta vodila vizionarskim i nepraktičnim poduzećima. Istovremeno ih je upozorio na opasnosti koje izviru iz tuposti pretjerano konzervativne osrednjosti.
1955 149:4.4 And then Jesus discoursed on the dangers of courage and faith, how they sometimes lead unthinking souls on to recklessness and presumption. He also showed how prudence and discretion, when carried too far, lead to cowardice and failure. He exhorted his hearers to strive for originality while they shunned all tendency toward eccentricity. He pleaded for sympathy without sentimentality, piety without sanctimoniousness. He taught reverence free from fear and superstition.
2014 149:4.4 Isus je onda govorio o opasnostima hrabrosti i vjere, koje ponekad navode nepromišljene duše na nesmotrenost i preuzetnost. Također je pokazao kako razboritost i oprez, ako se odvedu predaleko, vode kukavičluku i neuspjehu. Pozvao je svoje slušatelje da teže postići originalnost dok izbjegavaju svaku sklonost prema ekscentričnosti. Zalagao se za suosjećanje bez sentimentalnosti, pobožnost bez licemjernosti. Učio je bogoštvoljenju bez straha i praznovjerja.
1955 149:4.5 It was not so much what Jesus taught about the balanced character that impressed his associates as the fact that his own life was such an eloquent exemplification of his teaching. He lived in the midst of stress and storm, but he never wavered. His enemies continually laid snares for him, but they never entrapped him. The wise and learned endeavored to trip him, but he did not stumble. They sought to embroil him in debate, but his answers were always enlightening, dignified, and final. When he was interrupted in his discourses with multitudinous questions, his answers were always significant and conclusive. Never did he resort to ignoble tactics in meeting the continuous pressure of his enemies, who did not hesitate to employ every sort of false, unfair, and unrighteous mode of attack upon him.
2014 149:4.5 Nije toliko bilo ono što je Isus učio o uravnoteženom karakteru što je impresioniralo njegove suradnike, koliko je to bila činjenica da je njegov vlastiti život bio takav rječiti primjer njegovog učenja. Živio je usred stresa i oluje, a da nikada nije ni trepnuo. Njegovi su ga neprijatelji stalno nastojali uhvatiti u zamku, ali to nikada nisu uspjeli. Mudri i učeni su mu pokušavali podvaliti, ali se nije spotaknuo. Pokušali su ga uvući u raspravu, ali su njegovi odgovori uvijek bili osvijetljeni, dostojanstveni i konačni. Kad je bio prekinut u svojim raspravama s višestrukim pitanja, njegovi su odgovori uvijek bili značajni i uvjerljivi. Nikada nije posegnuo za nečasnim taktikama podnoseći neprestani pritisak od njegovih neprijatelja koji nisu oklijevali upotrijebiti svaku vrstu lažnog, nepoštenog i neispravnog napada na njega.
1955 149:4.6 While it is true that many men and women must assiduously apply themselves to some definite pursuit as a livelihood vocation, it is nevertheless wholly desirable that human beings should cultivate a wide range of cultural familiarity with life as it is lived on earth. Truly educated persons are not satisfied with remaining in ignorance of the lives and doings of their fellows.
2014 149:4.6 Iako je istina da se mnogi muškarci i žene moraju marljivo posvetiti nekom zvanju kako bi sebi obezbijedili za život, ipak je posve poželjno da ljudska bića njeguju širok spektar kulturnog poznavanja života kakav se živi na zemlji. Istinski obrazovane osobe neće biti zadovoljne ostati u neznanju o životima i djelima njihovih kolega.
¶ 5. LEKCIJA U VEZI ZADOVOLJSTVA
5. LESSON REGARDING CONTENTMENT
5. LEKCIJA U VEZI ZADOVOLJSTVA
1955 149:5.1 When Jesus was visiting the group of evangelists working under the supervision of Simon Zelotes, during their evening conference Simon asked the Master: “Why are some persons so much more happy and contented than others? Is contentment a matter of religious experience?” Among other things, Jesus said in answer to Simon’s question:
2014 149:5.1 Kad je Isus bio u posjetu grupi evanđelista koji su radili pod nadzorom Šimuna Revnitelja, tijekom večernje sjednice Šimun je upitao Učitelja: "Zašto su neki ljudi srećniji i zadovoljniji od drugih? Je li osjećaj zadovoljstva stvar religioznog iskustva?" Isus je između ostalog rekao u odgovor na Šimunovo pitanje:
1955 149:5.2 “Simon, some persons are naturally more happy than others. Much, very much, depends upon the willingness of man to be led and directed by the Father’s spirit which lives within him. Have you not read in the Scriptures the words of the wise man, ‘The spirit of man is the candle of the Lord, searching all the inward parts’? And also that such spirit-led mortals say: ‘The lines are fallen to me in pleasant places; yes, I have a goodly heritage.’ ‘A little that a righteous man has is better than the riches of many wicked,’ for ‘a good man shall be satisfied from within himself.’ ‘A merry heart makes a cheerful countenance and is a continual feast. Better is a little with the reverence of the Lord than great treasure and trouble therewith. Better is a dinner of herbs where love is than a fatted ox and hatred therewith. Better is a little with righteousness than great revenues without rectitude.’ ‘A merry heart does good like a medicine.’ ‘Better is a handful with composure than a superabundance with sorrow and vexation of spirit.’
2014 149:5.2 "Šimune, neke osobe su prirodno srećnije od drugih. Mnogo, vrlo mnogo, u životu ovisi o čovjekovoj spremnosti da se povede i upravi za djelovanjem Očeva duha koji u njemu živi. Zar niste čitali u Pismima riječi mudrog čovjeka da je 'duh čovječji svijeća gospodnja; ona istražuje sve do dna utrobe’? I dalje, da takvi smrtnici koji slijede upravu duha kažu: ‘Na ugodnu zemlju padoše mi konopi; vrlo mi je mila moja baština[24][25].’ ‘Malo u pravednika je bolje od bogatstva mnogih opakih,’ jer ‘dobar čovjek mora biti zadovoljan u sebi[26][27]. ’ ‘Veselo srce razvedrava lice i na gozbi je bez prestanka[28]. Bolje je malo s poštovanjem Gospodina nego veliko blago i s njime nemir[29]. Bolji je obrok povrća gdje je ljubav, od utovljena vola gdje je mržnja. Bolje je malo s pravednošću, nego veliki prihodi bez pravičnosti[30].’ ‘Veselo je srce dobro kao izvrstan lijek[31].’ ‘Bolje je malo s pribranosti, nego izobilje s tugom i pusta tlapnja[32].’
1955 149:5.3 “Much of man’s sorrow is born of the disappointment of his ambitions and the wounding of his pride. Although men owe a duty to themselves to make the best of their lives on earth, having thus sincerely exerted themselves, they should cheerfully accept their lot and exercise ingenuity in making the most of that which has fallen to their hands. All too many of man’s troubles take origin in the fear soil of his own natural heart. ‘The wicked flee when no man pursues.’ ‘The wicked are like the troubled sea, for it cannot rest, but its waters cast up mire and dirt; there is no peace, says God, for the wicked.’
2014 149:5.3 "Velik dio čovjekove tuge dolazi od razočaranja njegovih ambicija i ranjavanja njegova ponosa. Iako ljudi sebi duguju ostvariti najbolji mogući život na zemlji, nakon što u tom nastojanju iskreno date sve od sebe, trebate radosno prihvatiti svoju sudbinu i pokazati snalažljivost u najboljem mogućem korištenju onoga što vam je palo u ruke. Prevelik dio čovjekovih nevolja nastaje u tlu straha njegovog prirodnog srca. ‘Opaki bježe i kad ih nitko ne progoni[33].’ ‘Opaki su poput mora uzburkanog, jer se ne mogu smiriti, nego im valovi mulj i blato izmeću; nema mira, kaže Bog, za grešnike[34].’
1955 149:5.4 “Seek not, then, for false peace and transient joy but rather for the assurance of faith and the sureties of divine sonship which yield composure, contentment, and supreme joy in the spirit.”
2014 149:5.4 "Ne tražite, dakle, lažni mir i prolaznu radost, nego osiguranje vjere i pouzdanje božanskog sinovstva koje daje smirenost, zadovoljstvo i vrhovnu radost u duhu."
1955 149:5.5 Jesus hardly regarded this world as a “vale of tears.” He rather looked upon it as the birth sphere of the eternal and immortal spirits of Paradise ascension, the “vale of soul making.”
2014 149:5.5 Teško da je Isus smatrao ovaj svijet "dolinom suza." Prije je na njega gledao kao na porođajnu sferu vječnih i besmrtnih duhova na usponu prema Raju, "dolinu dušinog odlučivanja."
¶ 6. "STRAH OD BOGA”
6. THE “FEAR OF THE LORD”
6. "STRAH OD BOGA”
1955 149:6.1 It was at Gamala, during the evening conference, that Philip said to Jesus: “Master, why is it that the Scriptures instruct us to ‘fear the Lord,’ while you would have us look to the Father in heaven without fear? How are we to harmonize these teachings?” And Jesus replied to Philip, saying:
1955 149:6.2 “My children, I am not surprised that you ask such questions. In the beginning it was only through fear that man could learn reverence, but I have come to reveal the Father’s love so that you will be attracted to the worship of the Eternal by the drawing of a son’s affectionate recognition and reciprocation of the Father’s profound and perfect love. I would deliver you from the bondage of driving yourselves through slavish fear to the irksome service of a jealous and wrathful King-God. I would instruct you in the Father-son relationship of God and man so that you may be joyfully led into that sublime and supernal free worship of a loving, just, and merciful Father-God.
2014 149:6.2 "Djeco moja, ne čudi me da postavljate takva pitanja. U početku su ljudi samo putem straha mogli naučiti poštovanje, ali ja sam došao da se otkrije Očeva ljubav, tako da budete privučeni obožavanju Vječnog privlačnom silom sinove spoznaje koju postižete u ljubavi, i svojim uzvraćanjem na Očevu duboku i savršenu ljubav. Ja vas želim izbaviti od okova ropskog straha kojim sebe tjerate na neprijatno služenje ljubomornog i gnjevnog Kralja-Boga. Želim da znate da između Boga i čovjeka vlada odnos Oca i sina, tako da s radošću možete ući u blaženu i veličanstvenu slobodnu štovanja pravednog i milosrdnog Boga-Oca ljubavi.
1955 149:6.3 “The ‘fear of the Lord’ has had different meanings in the successive ages, coming up from fear, through anguish and dread, to awe and reverence. And now from reverence I would lead you up, through recognition, realization, and appreciation, to love. When man recognizes only the works of God, he is led to fear the Supreme; but when man begins to understand and experience the personality and character of the living God, he is led increasingly to love such a good and perfect, universal and eternal Father. And it is just this changing of the relation of man to God that constitutes the mission of the Son of Man on earth.
2014 149:6.3 "Ovaj će 'strah od Boga' imati različita značenja u budućim dobima, razvijajući se od straha, kroz tjeskobu i strijepnju, do strahopoštovanja[36]. A onda vas od strahopoštovanja ja želim povesti nagore, kroz uvid, spoznaju, realizaciju i uvažavanje, do ljubavi. Kad čovjek ne vidi ništa drugo osim djela Božjih, on je ponukan na strah od Svevišnjeg; ali kad počne shvaćati i doživljavati ličnost i karakter živoga Boga, on je sve više ponukan na ljubav prema tako dobrom i savršenom, sveopćem i vječnom Ocu. I upravo je to mijenjanje čovjekova odnosa prema Bogu to što čini poslanje Sina Čovječjega na zemlji.
1955 149:6.4 “Intelligent children do not fear their father in order that they may receive good gifts from his hand; but having already received the abundance of good things bestowed by the dictates of the father’s affection for his sons and daughters, these much loved children are led to love their father in responsive recognition and appreciation of such munificent beneficence. The goodness of God leads to repentance; the beneficence of God leads to service; the mercy of God leads to salvation; while the love of God leads to intelligent and freehearted worship.
2014 149:6.4 "Inteligentna djeca ne moraju strahovati od svog oca kako bi mogla primiti dobre darove iz njegove ruke; ali kada prime obilje dobrih darova po diktatu očeve ljubavi prema njegovim sinovima i kćerima, ta djeca koja su primila ljubav odgovaraju na ovo prepoznavanje i cijene tako darežljivo dobročinstvo. Božja dobrota vodi obraćenju; Božja blagonaklonost navodi na službu; Božja milost vodi spasenju; dok Božja ljubav vodi inteligentnom i velikodušnom obožavanju[37].
1955 149:6.5 “Your forebears feared God because he was mighty and mysterious. You shall adore him because he is magnificent in love, plenteous in mercy, and glorious in truth. The power of God engenders fear in the heart of man, but the nobility and righteousness of his personality beget reverence, love, and willing worship. A dutiful and affectionate son does not fear or dread even a mighty and noble father. I have come into the world to put love in the place of fear, joy in the place of sorrow, confidence in the place of dread, loving service and appreciative worship in the place of slavish bondage and meaningless ceremonies. But it is still true of those who sit in darkness that ‘the fear of the Lord is the beginning of wisdom.’ But when the light has more fully come, the sons of God are led to praise the Infinite for what he is rather than to fear him for what he does.
2014 149:6.5 "Vaši preci su se bojali Boga jer je bio moćan i tajanstven. Vi ga trebate obožavati jer je veličanstven u ljubavi, obilan u milosti i slavan u istini. Božja moć rađa strah u srcu čovjeka, ali plemenitost i pravednost njegove ličnosti začinju poštovanje, ljubav i dragovoljno obožavanje. Poslušan i privržen sin se neće bojati i strepiti pred moćnim i plemenitim ocem. Ja sam došao na svijet staviti ljubav na mjestu straha, radost na mjestu tuge, povjerenje na mjestu strave, služenje i zahvalno bogoslužje na mjestu ropskih okova i besmislenih ceremonija. Ali, onima koji su u tami još uvijek vrijedi da je ‘strah Gospodnji početak mudrosti[38].’ No, nakon punijeg ukazanja svjetla, sinovi Boga će biti ponukani hvaliti Beskonačnog zbog onoga što on jeste,umjestu što će od njega strahovati zbog onoga što on čini.
1955 149:6.6 “When children are young and unthinking, they must necessarily be admonished to honor their parents; but when they grow older and become somewhat more appreciative of the benefits of the parental ministry and protection, they are led up, through understanding respect and increasing affection, to that level of experience where they actually love their parents for what they are more than for what they have done. The father naturally loves his child, but the child must develop his love for the father from the fear of what the father can do, through awe, dread, dependence, and reverence, to the appreciative and affectionate regard of love.
2014 149:6.6 "Kad su djeca mlada i nepromišljena, njih se mora upozoriti da poštuju svoje roditelje; ali kad odrastu i postanu zahvalniji vrijednosti roditeljske službe i zaštite, ona dolaze, kroz razumijevanje poštivanja i povećanje naklonosti, na tu razinu iskustva, gdje zapravo vole svoje roditelje radi onoga što oni jesu, a ne radi onoga što su učinili. Otac prirodno voli svoje dijete, ali dijete mora razviti svoju ljubav prema ocu od straha od onoga što otac može učiniti, te putem bojazni, strijepnje, ovisnosti i poštovanja doći do zahvalnosti i srdačnosti iskrene ljubavi.
1955 149:6.7 “You have been taught that you should ‘fear God and keep his commandments, for that is the whole duty of man.’ But I have come to give you a new and higher commandment. I would teach you to ‘love God and learn to do his will, for that is the highest privilege of the liberated sons of God.’ Your fathers were taught to ‘fear God—the Almighty King.’ I teach you, ‘Love God—the all-merciful Father.’
2014 149:6.7 "Vama je rečeno 'strahuj od Boga, izvršuj njegove zapovijedi, jer to je sav čovjek[39].' Ali ja sam vam došao dati novu i veću zapovijed. Ja bih da 'ljubite Boga i naučite činiti njegovu volju, jer je to najveći privilegij oslobođenih sinova Božjih.' Vašim je ocima rečeno da imaju ‘strah od Boga - Svemogućeg Kralja. ’ Ja vas učim da 'Ljubite Boga- Svemilosrdnoga Oca.'
1955 149:6.8 “In the kingdom of heaven, which I have come to declare, there is no high and mighty king; this kingdom is a divine family. The universally recognized and unreservedly worshiped center and head of this far-flung brotherhood of intelligent beings is my Father and your Father. I am his Son, and you are also his sons. Therefore it is eternally true that you and I are brethren in the heavenly estate, and all the more so since we have become brethren in the flesh of the earthly life. Cease, then, to fear God as a king or serve him as a master; learn to reverence him as the Creator; honor him as the Father of your spirit youth; love him as a merciful defender; and ultimately worship him as the loving and all-wise Father of your more mature spiritual realization and appreciation.
2014 149:6.8 "U kraljevstvu nebeskom, koje sam došao proglasiti, nema visokog i moćnog kralja; to je kraljevstvo božanska obitelj. Općepriznati i bezrezervni primatelj obožavanja i središte ovog rasprostranjenog bratstva inteligentnih bića je moj Otac i vaš Otac[40]. Ja sam njegov Sin, a vi ste također njegovi sinovi[41]. Stoga je vječno istina da smo vi i ja braća na nebeskoj razini, a tim više jer smo postali braća u tijelu zemaljskog života. Prestanite, dakle, strahovati od Boga kao kralja ili ga posluživati kao gospodara; naučite ga štovati kao Stvoritelja; ukažite mu čast kao Ocu vaše mladosti u duhu; volite ga kao milosrdnog branitelja; i na kraju ga obožavajte kao brižnog i svemudrog Oca svoje zrelije duhovne spoznaje i uvažavanja.
1955 149:6.9 “Out of your wrong concepts of the Father in heaven grow your false ideas of humility and springs much of your hypocrisy. Man may be a worm of the dust by nature and origin, but when he becomes indwelt by my Father’s spirit, that man becomes divine in his destiny. The bestowal spirit of my Father will surely return to the divine source and universe level of origin, and the human soul of mortal man which shall have become the reborn child of this indwelling spirit shall certainly ascend with the divine spirit to the very presence of the eternal Father.
2014 149:6.9 "Od pogrešnih koncepcija Oca na nebu izrastaju mnoge pogrešne ideje o poniznosti i javlja se velik dio licemjerja. Čovjek može biti crv od prašine po prirodi i porijeklu, ali kad u njega dođe boraviti duh Oca mojega, taj čovjek postaje božanski u svojoj sudbini. Darovani duh moga Oca sigurno će se vratiti svom božanskom izvoru i razini kozmičkog porijekla, dok će ljudska duša smrtnog čovjeka postati preporođeno dijete ovog unutarnjeg duha koji se sigurno penje s božanskim duhom u samu prisutnost vječnoga Oca.
1955 149:6.10 “Humility, indeed, becomes mortal man who receives all these gifts from the Father in heaven, albeit there is a divine dignity attached to all such faith candidates for the eternal ascent of the heavenly kingdom. The meaningless and menial practices of an ostentatious and false humility are incompatible with the appreciation of the source of your salvation and the recognition of the destiny of your spirit-born souls. Humility before God is altogether appropriate in the depths of your hearts; meekness before men is commendable; but the hypocrisy of self-conscious and attention-craving humility is childish and unworthy of the enlightened sons of the kingdom.
2014 149:6.10 "Poniznost, štoviše, postaje smrtni čovjek koji primi sve te darove od Oca na nebu, iako postoji božansko dostojanstvo vezano za sve takve kandidate vjere u vječnom usponu nebeskog kraljevstva. Besmislene i ropske prakse razmetljive i lažne poniznosti su nespojive s uvažavanjem izvora spasenja i priznavanjem sudbine duša koje su rođene od duha. Poniznost pred Bogom je sasvim prikladna u dubini vaših srca; blagost pred ljudima je pohvalna; ali je licemjernost preuzetne poniznosti koja traži prepoznavanje ljudi djetinjasta i nedostojna prosvijetljenih sinova kraljevstva.
1955 149:6.11 “You do well to be meek before God and self-controlled before men, but let your meekness be of spiritual origin and not the self-deceptive display of a self-conscious sense of self-righteous superiority. The prophet spoke advisedly when he said, ‘Walk humbly with God,’ for, while the Father in heaven is the Infinite and the Eternal, he also dwells ‘with him who is of a contrite mind and a humble spirit.’ My Father disdains pride, loathes hypocrisy, and abhors iniquity. And it was to emphasize the value of sincerity and perfect trust in the loving support and faithful guidance of the heavenly Father that I have so often referred to the little child as illustrative of the attitude of mind and the response of spirit which are so essential to the entrance of mortal man into the spirit realities of the kingdom of heaven.
2014 149:6.11 "Dobro je biti krotak pred Bogom i imati samokontrolu pred ljudima, ali neka vaša krotkost ima duhovno porijeklo, a ne samoobmanjivi prikaz osjećaja umišljene superiornosti. Prorok je dobro rekao da čovjek treba: ‘Smjerno s Bogom hoditi,’ jer dok je moj Otac na nebu Beskonačni i Vječni, on također živi ‘s onim koji je skrušena uma i skromna duha[42][43]. ’ Moj Otac mrzi ponos, prezire licemjerstvo i gnuša se od nepravde. A to je kako bi naglasio vrijednost iskrenosti i savršenog povjerenja u potporu ljubavi i vjerno vodstvo nebeskog Oca, da sam se često pozivao na malo dijete kao ilustraciju stava uma i odgovora duha koji su tako bitni za ulazak smrtnog čovjeka u stvarnosti duha nebeskog kraljevstva[44].
1955 149:6.12 “Well did the Prophet Jeremiah describe many mortals when he said: ‘You are near God in the mouth but far from him in the heart.’ And have you not also read that direful warning of the prophet who said: ‘The priests thereof teach for hire, and the prophets thereof divine for money. At the same time they profess piety and proclaim that the Lord is with them.’ Have you not been well warned against those who ‘speak peace to their neighbors when mischief is in their hearts,’ those who ‘flatter with the lips while the heart is given to double-dealing’? Of all the sorrows of a trusting man, none are so terrible as to be ‘wounded in the house of a trusted friend.’”
2014 149:6.12 “Dobro je prorok Jeremija opisao mnoge smrtnike kad je rekao: ‘ Ti si blizu Boga u ustima, a daleko od njega u srcu[45]. ’ A zar niste pročitali to strašno upozorenje proroka koji je rekao: ‘Svećenici njihovi poučavaju radi zarade, proroci njegovi bale za novac[46]. A istovremeno oni ispovijedaju pobožnost i govore da je Gospod s njima[47][48][49].’ Zar niste primili upozorenje da se čuvate onih ‘koji govore slatko sa svojim susjedima, a pakost je u njihovim srcima,’ onih koji ‘laskaju ustima, a srce im je puno zloće’? Od svih žalosti koje mogu snaći povjerljiva čovjeka, niti jedna nije toliko strašna kao da se nađe 'ranjen u kući prijatelja kojem je vjerovao.'"
¶ 7. POVRATAK U BETSAIDU
7. RETURNING TO BETHSAIDA
7. POVRATAK U BETSAIDU
1955 149:7.1 Andrew, in consultation with Simon Peter and with the approval of Jesus, had instructed David at Bethsaida to dispatch messengers to the various preaching groups with instructions to terminate the tour and return to Bethsaida sometime on Thursday, December 30. By supper time on that rainy day all of the apostolic party and the teaching evangelists had arrived at the Zebedee home.
2014 149:7.1 Andija je, u dogovoru s Šimunom Petrom i uz odobrenje Isusa, uputio Davida u Betsaidi da otpremi glasnike raznim propovijedačkim skupinama s uputama da prekinu turneju i da se vrate u Betsaidu kad god stignu u četvrtak, 30. prosinca. Na ovaj kišni dan, svi apostoli i evanđelisti koji su radili na poučavanju su stigli u Zebedejevu kuću prije večere.
1955 149:7.2 The group remained together over the Sabbath day, being accommodated in the homes of Bethsaida and near-by Capernaum, after which the entire party was granted a two weeks’ recess to go home to their families, visit their friends, or go fishing. The two or three days they were together in Bethsaida were, indeed, exhilarating and inspiring; even the older teachers were edified by the young preachers as they narrated their experiences.
2014 149:7.2 Skupina je ostala zajedno preko subote, smještena u raznim domovima u Betsaidi i obližnjem Kafarnaumu, nakon čega su svi dobili dva tjedna odmora da mogu otići svojim obiteljima, u posjet prijateljima ili u ribolov. Dva ili tri dana koja su bili zajedno u Betsaidi bila su doista uzbudljiva i inspirativna; čak su i stariji učitelji mnogo naučili slušajući kako mladi propovjednici govore o svojim iskustvima.
1955 149:7.3 Of the 117 evangelists who participated in this second preaching tour of Galilee, only about seventy-five survived the test of actual experience and were on hand to be assigned to service at the end of the two weeks’ recess. Jesus, with Andrew, Peter, James, and John, remained at the Zebedee home and spent much time in conference regarding the welfare and extension of the kingdom.
2014 149:7.3 Od 117 evanđelista koji su sudjelovali u ovoj drugoj turneji propovijedanja u obilasku Galileje, samo je nekih sedamdeset i pet položilo ispit stvarnog iskustva javljajući se na dužnost na kraju dva tjedna odmora. Isus je s Andrijom, Petrom, Jakovom i Ivanom ostao u Zebedejevoj kući i proveo mnogo vremena u razgovorima o dobrobiti i proširenju kraljevstva.
| POGLAVLJE 148 : OBUKA EVANGELISTA U BETSAIDI |
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¶ Reference
¶ Biblija
- ↑ 149:1.2 Iscjeljenja: Mk 3:7-8.
- ↑ 149:1.2 Ne reci nikome: Mt 8:4; Mt 9:30; Mt 12:16; Mt 16:20; Mk 1:43-44; Mk 5:43; Mk 7:36; Mk 8:30; Mk 9:9; Lk 5:14; Lk 8:56; Lk 9:21.
- ↑ 149:1.3 Izašla je snaga: Mk 5:30; Lk 6:19; Lk 8:46.
- ↑ 149:2.6 Otkriveno svjetlo života: Iz 9:2; Mt 4:16; Iv 8:12.
- ↑ 149:2.8 Učenice: Mt 27:55; Mk 15:40-41; Lk 8:1-3; Lk 23:27,49,55; Lk 24:10,22,24; Dj 1:14; Dj 5:14.
- ↑ 149:2.10 Katastrofe, a ne osude: Lk 13:1-5.
- ↑ 149:2.10 Pogreška ropskog obožavanja: Mt 23:1-39.
- ↑ 149:2.10 Sinovi živoga Boga: 1 Ljet 22:10; Ps 2:7; Iz 56:5; Mt 5:9,16,45; Lk 20:36; Iv 1:12-13; Iv 11:52; Iv 20:17b; Dj 17:28-29; Rim 8:14-17,19,21; Rim 9:26; 2 Kor 6:18; Gal 3:26; Gal 4:5-7; Ef 1:5; Fil 2:15; Heb 12:5-8; 1 Iv 3:1-2,10; 1 Iv 5:2; Otk 21:7; 2 Sam 7:14.
- ↑ 149:2.11 Čista srca: Mt 15:10-20; Mk 7:14-23.
- ↑ 149:2.12 Trojica muškaraca odbila su osobni poziv: Mt 8:18-22; Mt 19:16-22; Mk 10:17-22; Lk 9:57-62; Lk 18:18-23.
- ↑ 149:2.12 Muškarci su ga zvali Majstor: Mt 8:19; Mk 4:38; Lk 3:12; Iv 4:31.
- ↑ 149:4.2 Ljutnja, materijalna manifestacija: Ef 4:30-32; Kol 3:8; Jak 1:20.
- ↑ 149:4.2 Nema kontrole nad sobom: Izr 25:28.
- ↑ 149:4.2 Gnjev ubija glupog čovjeka: Job 5:2.
- ↑ 149:4.2 Ljutnja te rastrga na komadiće: Job 18:4.
- ↑ 149:4.2 Pacijent ima veliko razumijevanje: Izr 14:29a.
- ↑ 149:4.2 Brzoljubivo razmetanje ludosti: Izr 14:29b.
- ↑ 149:4.2 Blag odgovor odvraća gnjev: Izr 15:1a.
- ↑ 149:4.2 Teške riječi izazivaju gnjev: Izr 15:1b.
- ↑ 149:4.2 Diskrecija odgađa ljutnju: Izr 19:11.
- ↑ 149:4.2 Gnjev je okrutan i nečuven: Izr 27:4.
- ↑ 149:4.2 Ljutiti ljudi rasplamsavaju svađu: Izr 29:22.
- ↑ 149:4.2 Ljutnja počiva u grudima budala: Prop 7:9.
- ↑ 149:5.2 Duh čovječji je svijeća Gospodnja: Izr 20:27.
- ↑ 149:5.2 Lijepa baština: Ps 16:6.
- ↑ 149:5.2 Malo pravednika je bolje od bogatstva zlikovaca: Ps 37:16.
- ↑ 149:5.2 Dobar čovjek zadovoljan u sebi: Izr 14:14.
- ↑ 149:5.2 Veselo srce je veselo lice: Izr 15:13. Veselo srce je neprestana gozba: Izr 15:15.
- ↑ 149:5.2 Bolje malo s poštovanjem: Izr 15:16-17.
- ↑ 149:5.2 Bolje malo s pravednošću: Izr 16:8.
- ↑ 149:5.2 Veselo srce je dobar lijek: Izr 17:22.
- ↑ 149:5.2 Bolje je nešto smirenije: Prop 4:6.
- ↑ 149:5.3 Zli bježe kad ih nitko ne progoni: Izr 28:1.
- ↑ 149:5.3 Zločest poput uzburkanog mora: Iz 57:20-21.
- ↑ 149:6.1 Bojte se Gospodina: Ps 34:9,11.
- ↑ 149:6.3 Značenja straha: Lev 19:14; Ps 22:23; Izr 1:7; Jr 23:4.
- ↑ 149:6.4 Božja dobrota vodi do pokajanja: Rim 2:4.
- ↑ 149:6.5 Strah Božji započinje mudrost: Ps 111:10; Izr 1:7.
- ↑ 149:6.7 Bojte se Boga, cijela dužnost čovjeka: Prop 12:13.
- ↑ 149:6.8 Bog je naš Otac: 1 Ljet 22:10; Ps 89:26-27; Jr 3:19; Mt 5:9,16,45,48; Mt 6:1,9,14; Mt 6:26,32; Mt 7:11; Mt 18:14; Mt 23:9; Mk 11:25-26; Lk 6:36; Lk 11:2,13; Iv 20:17b; Rim 1:7; Rim 8:14-15; 1 Kor 1:3; 2 Kor 1:2; 2 Kor 6:18; Gal 1:4; Gal 4:6-7; Ef 1:2; Fil 1:2; Kol 1:2; 1 Sol 1:1,3; 2 Sol 1:1-2; 1 Tim 1:2; Flm 1:2; 2 Sam 7:14.
- ↑ 149:6.8 Mi smo Njegovi sinovi: 1 Ljet 22:10; Ps 2:7; Iz 56:5; Mt 5:9,16,45; Lk 20:36; Iv 1:12-13; Iv 11:52; Dj 17:28-29; Rim 8:14-17,19,21; Rim 9:26; 2 Kor 6:18; Gal 3:26; Gal 4:5-7; Ef 1:5; Fil 2:15; Heb 12:5-8; 1 Iv 3:1-2,10; 1 Iv 5:2; Otk 21:7; 2 Sam 7:14.
- ↑ 149:6.11 Hodajte ponizno s Bogom: Mih 6:8.
- ↑ 149:6.11 Skrušen um i ponizan duh: Iz 57:15.
- ↑ 149:6.11 Dječja vjera: Mt 18:2-4; Mt 19:13-14; Mk 9:33-37; Mk 10:13-16; Lk 9:46-48; Lk 18:15-17.
- ↑ 149:6.12 Blizu u ustima, daleko u srcu: Jr 12:2.
- ↑ 149:6.12 Svećenici podučavaju za najam: Mih 3:11.
- ↑ 149:6.12 Govorite mir, ali zlo: Ps 28:3.
- ↑ 149:6.12 Laganije s usnama: Ps 5:9; Ps 12:2; Ps 78:36.
- ↑ 149:6.12 Ranjen od strane pouzdanog prijatelja: Zah 13:6.