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THE DECAPOLIS TOUR
POGLAVLJE 159 : TURNEJA DEKAPOLISOM
1955 159:0.1 WHEN Jesus and the twelve arrived at Magadan Park, they found awaiting them a group of almost one hundred evangelists and disciples, including the women’s corps, and they were ready immediately to begin the teaching and preaching tour of the cities of the Decapolis.
2014 159:0.1 KADA su Isus i dvanaestorica stigli u Magadanski park, tu su zatekli skupinu od gotovo stotinu evanđelista i sljedbenika, uključujući i sam korpus žena, koji su tu čekali i bili spremni odmah krenuti na misiju poučavanja i propovijedanja u obilasku gradova Dekapolisa.
1955 159:0.2 On this Thursday morning, August 18, the Master called his followers together and directed that each of the apostles should associate himself with one of the twelve evangelists, and that with others of the evangelists they should go out in twelve groups to labor in the cities and villages of the Decapolis. The women’s corps and others of the disciples he directed to remain with him. Jesus allotted four weeks to this tour, instructing his followers to return to Magadan not later than Friday, September 16. He promised to visit them often during this time. In the course of this month these twelve groups labored in Gerasa, Gamala, Hippos, Zaphon, Gadara, Abila, Edrei, Philadelphia, Heshbon, Dium, Scythopolis, and many other cities. Throughout this tour no miracles of healing or other extraordinary events occurred.
2014 159:0.2 U ovaj je četvrtak ujutro 18. kolovoza Učitelj pozvao svoje sljedbenike i odredio da svaki apostol sa sobom povede jednog od dvanaestorice evangelista, te da u dvanaest skupina zajedno krenu na rad u gradovima i selima Dekapolisa. Odredio je da drugi učenici i pripadnice korpusa žena ostanu s njim. Isus je odredio da ova turneja traje četiri tjedna i uputio svoje sljedbenike da se vrate u Magadan najkasnije u petak 16. rujna. Obećao im je doći u posjet više puta tijekom tog vremena. U toku tog mjeseca, ovih je dvanaest skupina djelovalo u Gerasi, Gamali, Hiposu, Zabonu, Gadan, Abili, Edreji, Filadelfiji, Hešbonu, Diumu, Skitopolu i mnogim drugim gradovima. Tijekom ove turneje nije bilo čuda ozdravljenja niti bilo kakvih drugih izvanrednih događaja.
¶ 1. GOVOR O PRAŠTANJU
1. THE SERMON ON FORGIVENESS
1. GOVOR O PRAŠTANJU
1955 159:1.1 One evening at Hippos, in answer to a disciple’s question, Jesus taught the lesson on forgiveness. Said the Master:
2014 159:1.1 Jedne večeri u Hiposu u odgovor na pitanje jednog učenika, Isus je održao govor o praštanju. Učitelj je rekao:
1955 159:1.2 “If a kindhearted man has a hundred sheep and one of them goes astray, does he not immediately leave the ninety and nine and go out in search of the one that has gone astray? And if he is a good shepherd, will he not keep up his quest for the lost sheep until he finds it? And then, when the shepherd has found his lost sheep, he lays it over his shoulder and, going home rejoicing, calls to his friends and neighbors, ‘Rejoice with me, for I have found my sheep that was lost.’ I declare that there is more joy in heaven over one sinner who repents than over ninety and nine righteous persons who need no repentance. Even so, it is not the will of my Father in heaven that one of these little ones should go astray, much less that they should perish. In your religion God may receive repentant sinners; in the gospel of the kingdom the Father goes forth to find them even before they have seriously thought of repentance.
2014 159:1.2 "Ako dobar čovjek imadne sto ovaca i jedna od njih zaluta, neće li on odmah ostaviti onih devedeset i devet i poći u potragu za onom zalutalom? A ako je dobar pastir, neće li nastaviti svoju potragu za izgubljenom ovcom dok je ne nađe? A onda, kad pastir pronađe svoju izgubljenu ovcu, neće li je pun veselja staviti preko ramena i ići kući pozvati svoje prijatelje i susjede da im rekne: 'Radujte se sa mnom, jer ja nađoh ovcu svoju izgubljenu!' Kažem vam da je veća radost na nebu zbog jednog grešnika koji se obrati nego zbog devedeset i devet pravednika kojima ne treba obraćenja. Čak i tako, nije volja Oca mojega koji je na nebesima da se izgubi, a pogotovu da nastrada, i jedan od ovih malenih. U vašoj religiji Bog prima grešnike koji se kaju; u evanđelju kraljevstva Otac ide u potragu da ih pronađe prije nego što i pomisle ozbiljno o pokajanju.
[1]
1955 159:1.3 “The Father in heaven loves his children, and therefore should you learn to love one another; the Father in heaven forgives you your sins; therefore should you learn to forgive one another. If your brother sins against you, go to him and with tact and patience show him his fault. And do all this between you and him alone. If he will listen to you, then have you won your brother. But if your brother will not hear you, if he persists in the error of his way, go again to him, taking with you one or two mutual friends that you may thus have two or even three witnesses to confirm your testimony and establish the fact that you have dealt justly and mercifully with your offending brother. Now if he refuses to hear your brethren, you may tell the whole story to the congregation, and then, if he refuses to hear the brotherhood, let them take such action as they deem wise; let such an unruly member become an outcast from the kingdom. While you cannot pretend to sit in judgment on the souls of your fellows, and while you may not forgive sins or otherwise presume to usurp the prerogatives of the supervisors of the heavenly hosts, at the same time, it has been committed to your hands that you should maintain temporal order in the kingdom on earth. While you may not meddle with the divine decrees concerning eternal life, you shall determine the issues of conduct as they concern the temporal welfare of the brotherhood on earth. And so, in all these matters connected with the discipline of the brotherhood, whatsoever you shall decree on earth, shall be recognized in heaven. Although you cannot determine the eternal fate of the individual, you may legislate regarding the conduct of the group, for, where two or three of you agree concerning any of these things and ask of me, it shall be done for you if your petition is not inconsistent with the will of my Father in heaven. And all this is ever true, for, where two or three believers are gathered together, there am I in the midst of them.”
2014 159:1.3 "Otac na nebu voli svoju djecu i zato i vi trebate naučiti voljeti jedni druge; Otac na nebu oprašta vaše grijehe; vi zato trebate naučiti oprostiti jedni drugima. Ako tvoj brat sagriješi protiv tebe, s taktom i strpljenjem mu ukaži na njegovu pogrešku. A to je sve samo između tebe i njega. Ako te posluša, onda si pridobio svoga brata. Ali ako te brat tvoj ne posluša nego ustraje u svojoj pogrešci, otiđi opet k njemu i povedi sa sobom još jednog ili dvojicu zajedničkih prijatelja da tako imaš dva ili čak tri svjedoka da potvrde tvoj iskaz i utvrde činjenicu da si se ponio pravedno i milosrdno sa svojim bratom koji te uvrijedio. No, ako on odbije čuti svoju braću, možete ispričati cijelu pripovijest bratskoj zajednici, a ako on odbije poslušati zajednicu, ona može poduzeti ono što smatra mudrim; neka tako nemarna osoba postane izopćenik iz kraljevstva[2]. Vi se ne možete praviti da imate moć suditi dušama svojih bližnjih i opraštati grijehe ili na neki drugi način uzurpirati povlastice nadzornika nebeskih sila, i dok ne možete oprostiti tuđe grijehe, u isto vrijeme je u vaše ruke povjereno održavanje vremenskog reda u kraljevstvu na zemlji[3]. Iako se ne možete miješati u božanske uredbe koje se odnose na vječni život, trebate urediti pitanja ponašanja koja se odnose na vremensku dobrobit bratstva na zemlji. I tako, u svim pitanjima u vezi discipline u okvirima bratstva, što god uredite na zemlji, bit će priznato na nebu. Iako ne možete odlučivati o vječnoj sudbini pojedinaca, svakako možete donositi zakone u vezi ponašanja ljudskih skupina, jer ako se dvojica ili trojica slože o nekom pitanju i ako to budete tražili od mene, tako će biti učinjeno ako vaš prijedlog nije u suprotnosti s voljom Oca mojega koji je na nebesima. A sve to je uvijek istina, jer, gdje su se okupila dva ili tri vjernika, tu sam i ja među njima[4]."
1955 159:1.4 Simon Peter was the apostle in charge of the workers at Hippos, and when he heard Jesus thus speak, he asked: “Lord, how often shall my brother sin against me, and I forgive him? Until seven times?” And Jesus answered Peter: “Not only seven times but even to seventy times and seven. Therefore may the kingdom of heaven be likened to a certain king who ordered a financial reckoning with his stewards. And when they had begun to conduct this examination of accounts, one of his chief retainers was brought before him confessing that he owed his king ten thousand talents. Now this officer of the king’s court pleaded that hard times had come upon him, and that he did not have wherewith to pay this obligation. And so the king commanded that his property be confiscated, and that his children be sold to pay his debt. When this chief steward heard this stern decree, he fell down on his face before the king and implored him to have mercy and grant him more time, saying, ‘Lord, have a little more patience with me, and I will pay you all.’ And when the king looked upon this negligent servant and his family, he was moved with compassion. He ordered that he should be released, and that the loan should be wholly forgiven.
2014 159:1.4 Apostol Šimun Petar je bio zadužen za radnike u Hiposu i kad je čuo ove Isusove riječi, pitao je: "Gospodine, koliko puta se moj brat može ogriješiti o mene, a ja da mu oprostim? Do sedam puta?" A Isus je odgovorio Petru:"Ne samo sedam puta, nego sedamdeset i sedam puta[5]. Stoga je kraljevstvo nebesko kao neki kralj koji je tražio financijski obračun sa svojih upravitelja. A kad su počeli provoditi obračun, jedan od njegovih glavnih službenika je doveden pred njega s priznanjem da je dugovao kralju deset tisuća talenata. Sada je ovaj časnik kraljeva dvora počeo objašnjavati da su ga snašla teška vremena i da nije imao čime platiti svoje obveze. A onda je kralj zapovjedio da se oduzme njegova imovina i da se prodaju njegova djeca da se naplati njegov dug. Kad je ovaj glavni upravitelj čuo tu nemilosrdnu uredbu, pao je ničice pred kraljem i molio da se smiluje i da mu dadne nešto vremena, govoreći, 'Gospodine, imaj malo više strpljenja sa mnom, i ja ću ti sve platiti.' A kad je kralj pogledao ovog neodgovornog slugu i njegovu obitelj, smilovao se na njega. Naredio je da ga otpuste i u potpunosti mu je oprostio dug[6].
1955 159:1.5 “And this chief steward, having thus received mercy and forgiveness at the hands of the king, went about his business, and finding one of his subordinate stewards who owed him a mere hundred denarii, he laid hold upon him and, taking him by the throat, said, ‘Pay me all you owe.’ And then did this fellow steward fall down before the chief steward and, beseeching him, said: ‘Only have patience with me, and I will presently be able to pay you.’ But the chief steward would not show mercy to his fellow steward but rather had him cast in prison until he should pay his debt. When his fellow servants saw what had happened, they were so distressed that they went and told their lord and master, the king. When the king heard of the doings of his chief steward, he called this ungrateful and unforgiving man before him and said: ‘You are a wicked and unworthy steward. When you sought for compassion, I freely forgave you your entire debt. Why did you not also show mercy to your fellow steward, even as I showed mercy to you?’ And the king was so very angry that he delivered his ungrateful chief steward to the jailers that they might hold him until he had paid all that was due. And even so shall my heavenly Father show the more abundant mercy to those who freely show mercy to their fellows. How can you come to God asking consideration for your shortcomings when you are wont to chastise your brethren for being guilty of these same human frailties? I say to all of you: Freely you have received the good things of the kingdom; therefore freely give to your fellows on earth.”
2014 159:1.5 "A kad je ovaj glavni upravitelj, nakon što je tako primio milost i oprost od kralja otišao svojim poslom i susreo jednog od svojih podređenih upravitelja koji mu je dugovao stotinu denara, on ga zgrabi i poče ga daviti, govoreći: 'Vrati sve što duguješ.' A onda je ovaj čovjek pao pred glavnog upravitelja da ga moli, govoreći: 'Imaj samo malo strpljenja sa mnom, pa ću sve moći platiti.' No, glavni upravitelj nije htio pokazati milosti prema svome kolegi upravitelju, nego ga baci u tamnicu dok ne vrati dug. Kad su njegovi drugovi vidjeli što se dogodilo, oni su bili tako potreseni da su otišli i rekli svojem gospodaru, kralju. Kad je kralj čuo o djelima svog glavnog upravitelja, pozvao je tog nezahvalnog i nemilosrdnog čovjeka pred sebe i rekao: 'Kakav si ti zao i nemilosrdan upravitelj. Kad si tražio milost, badava sam ti oprostio cijeli dug. Zar nije trebalo da se i ti smiluješ svojem bližnjemu upravitelju kako sam se i ja tebi smilovao?' A onda je kralj, koji je bio jako ljut, predade ovog nezahvalnog glavnog upravitelja tamničarima da ga drže dok ne plati sve svoje dugove[7]. Tako će i Otac moj nebeski pokazati više milosti onima koji badava oproste svojim bližnjima[8]. Kako možete doći k Bogu tražeći oprosta za svoje nedostatke, ako imate naviku kažnjavati svoju braću za te iste ljudske slabosti? Kažem vam svima: Badava ste primili ono što ima vrijednost u kraljevstvu: stoga trebate badava dati svojim bližnjima na zemlji[9]."
1955 159:1.6 Thus did Jesus teach the dangers and illustrate the unfairness of sitting in personal judgment upon one’s fellows. Discipline must be maintained, justice must be administered, but in all these matters the wisdom of the brotherhood should prevail. Jesus invested legislative and judicial authority in the group, not in the individual. Even this investment of authority in the group must not be exercised as personal authority. There is always danger that the verdict of an individual may be warped by prejudice or distorted by passion. Group judgment is more likely to remove the dangers and eliminate the unfairness of personal bias. Jesus sought always to minimize the elements of unfairness, retaliation, and vengeance.
2014 159:1.6 Isus je ovim riječima poučavao o opasnostima i ilustrirao nepoštenosti čovjekove osobne osude njegovih bližnjih. Disciplina se mora održavati, pravda mora biti primjenjena, ali u svim tim stvarima treba prevladati mudrost bratstva. Isus je poverio zakonodavnu i sudsku vlast skupini, a ne pojedincu. Čak i ovo prenošenje vlasti na skupinu ne smije biti korišteno kao predmet osobnog autoriteta. Uvijek postoji opasnost da presuda pojedinca bude iskrivljena predrasudama ili izobličena strastima. Presuda skupine ima veću vjerojatnost za uklanjanje opasnosti i eliminiranje nepoštenja osobnih predrasuda. Isus je uvijek nastojao umanjiti elemente nepoštenja, odmazde i osvete.
1955 159:1.7 [The use of the term seventy-seven as an illustration of mercy and forbearance was derived from the Scriptures referring to Lamech’s exultation because of the metal weapons of his son Tubal-Cain, who, comparing these superior instruments with those of his enemies, exclaimed: “If Cain, with no weapon in his hand, was avenged seven times, I shall now be avenged seventy-seven.”]
2014 159:1.7 [Upotreba izraza sedamdeset i sedam kao ilustracije milosti i strpljivosti je izvedena iz Starog Zavjeta i odnosi se na Lamekovo likovanje zbog metalnog oružja njegova sina Tubal-Kajina koji je, uspoređujući ova nadmoćna oružja s oružjima svojih neprijatelja, uzviknuo: "Ako je Kajin, bez oružja u ruci, biti osvećen sedam puta, onda ću ja biti osvećen sedamdeset i sedam puta."][10]
¶ 2. ČUDNOVATI PROPOVJEDNIK
2. THE STRANGE PREACHER
2. ČUDNOVATI PROPOVJEDNIK
1955 159:2.1 Jesus went over to Gamala to visit John and those who worked with him at that place. That evening, after the session of questions and answers, John said to Jesus: “Master, yesterday I went over to Ashtaroth to see a man who was teaching in your name and even claiming to be able to cast out devils. Now this fellow had never been with us, neither does he follow after us; therefore I forbade him to do such things.” Then said Jesus: “Forbid him not. Do you not perceive that this gospel of the kingdom shall presently be proclaimed in all the world? How can you expect that all who will believe the gospel shall be subject to your direction? Rejoice that already our teaching has begun to manifest itself beyond the bounds of our personal influence. Do you not see, John, that those who profess to do great works in my name must eventually support our cause? They certainly will not be quick to speak evil of me. My son, in matters of this sort it would be better for you to reckon that he who is not against us is for us. In the generations to come many who are not wholly worthy will do many strange things in my name, but I will not forbid them. I tell you that, even when a cup of cold water is given to a thirsty soul, the Father’s messengers shall ever make record of such a service of love.”
2014 159:2.1 Isus je otišao u Gamalu u posjet Ivanu i svima koji su s njim radili na tom mjestu. Te večeri, nakon sjednice s pitanjima i odgovorima, Ivan je rekao Isusu: "Učitelju, jučer sam bio u Aštarotu i vidjeo jednog čovjeka koji je učio u tvoje ime, čak tvrdeći kako izgoni zle duhove. Ali ovaj nikad nije bio s nama niti nas je ikada slijedio; zato sam mu zabranio da tako poučava[11]." Nato je Isus odgovorio: "Nemoj mu zabraniti. Zar ne vidiš da se ovo evanđelje treba propovijedati po cijelom svijetu? Kako možeš očekivati da će svi koji vjeruju u evanđelje slijediti tvoju upravu? Raduj se da se naše učenje već počelo manifestirati izvan granica našeg osobnog utjecaja. Zar ne vidiš, Ivane, da oni koji tvrde da čine velika djela u moje ime na kraju moraju prići našem cilju? Oni sigurno neće brzopleto govoriti zlo o meni. Sine moj, u svim ovim pitanjima najbolje se sjetiti da tko nije protiv nas, taj je za nas[12]. U budućim generacijama, mnogi će manje dostojni činiti mnoga čudna djela u moje ime, ali ja im to neću zabraniti. Ja vam kažem, čak i ako se daje šalica hladne vode žednoj duši, Očevi će glasnici zabilježiti takvu službu ljubavi[13]."
1955 159:2.2 This instruction greatly perplexed John. Had he not heard the Master say, “He who is not with me is against me”? And he did not perceive that in this case Jesus was referring to man’s personal relation to the spiritual teachings of the kingdom, while in the other case reference was made to the outward and far-flung social relations of believers regarding the questions of administrative control and the jurisdiction of one group of believers over the work of other groups which would eventually compose the forthcoming world-wide brotherhood.
2014 159:2.2 Ova je uputa uveliko zbunila Ivana. Da nije čuo kako Učitelj govori, "Tko nije sa mnom, taj je protiv mene"? On nije shvatio da je Isus ovom prilikom govorio o čovjekovom osobnom odnosu prema duhovnim učenjima kraljevstva, dok je u drugom slučaju referenca bila učinjena na spoljašnje i dalekosežne društvene odnose među vjernicima u pitanju administrativne kontrole i zakonodavnih odluka skupine vjernika nad poslovima drugih skupina koje trebaju ući u nadolazeće svjetsko bratstvo[14].
1955 159:2.3 But John oftentimes recounted this experience in connection with his subsequent labors in behalf of the kingdom. Nevertheless, many times did the apostles take offense at those who made bold to teach in the Master’s name. To them it always seemed inappropriate that those who had never sat at Jesus’ feet should dare to teach in his name.
2014 159:2.3 No, Ivan se često prisjećao ovog iskustva u svojim kasnijim radova u korist kraljevstva. Ipak, apostoli su mnogo puta bili uvrijeđeni riječima onih koji su se odvažili učiti u ime Učitelja. Za njih se uvijek činilo neprikladnim da se oni koji nikada nisu sjedili pored Isusovih nogu usude učiti u njegovo ime.
1955 159:2.4 This man whom John forbade to teach and work in Jesus’ name did not heed the apostle’s injunction. He went right on with his efforts and raised up a considerable company of believers at Kanata before going on into Mesopotamia. This man, Aden, had been led to believe in Jesus through the testimony of the demented man whom Jesus healed near Kheresa, and who so confidently believed that the supposed evil spirits which the Master cast out of him entered the herd of swine and rushed them headlong over the cliff to their destruction.
2014 159:2.4 Ovaj čovjek kojem Ivan zabranio učiti i raditi u Isusovo ime nije poštovao apostolovu zabranu. On je nastavio sa svojim radom i okupio veću skupinu vjernika u Kanati prije odlaska u Mezopotamiju. Ovaj je čovjek,Aden, povjerovao u Isusa po svječanstvu suludog čovjeka kojega je Isus izliječio u blizini Kerese, koji je bio tako doboko uvjeren da su tobožnji zli duhovi koje je Učitelj istjerao iz njega ušli u krdo svinja, da ih je otjerao preko litice u njihovu propast.[15]
¶ 3. POUKA UČITELJIMA I VJERNICIMA
3. INSTRUCTION FOR TEACHERS AND BELIEVERS
3. POUKA UČITELJIMA I VJERNICIMA
1955 159:3.1 At Edrei, where Thomas and his associates labored, Jesus spent a day and a night and, in the course of the evening’s discussion, gave expression to the principles which should guide those who preach truth, and which should activate all who teach the gospel of the kingdom. Summarized and restated in modern phraseology, Jesus taught:
2014 159:3.1 U Edreji, gdje su radili Tomo i njegovi suradnici, Isus je proveo jedan dan i jednu noć, a tijekom večernje rasprave izrekao je načela koja trebaju voditi one koji propovijedaju istinu, i aktivirati sve koji poučavaju evanđelje kraljevstva. Sažeto i prevedeno na suvremeni jezik, Isus je učio:
1955 159:3.2 Always respect the personality of man. Never should a righteous cause be promoted by force; spiritual victories can be won only by spiritual power. This injunction against the employment of material influences refers to psychic force as well as to physical force. Overpowering arguments and mental superiority are not to be employed to coerce men and women into the kingdom. Man’s mind is not to be crushed by the mere weight of logic or overawed by shrewd eloquence. While emotion as a factor in human decisions cannot be wholly eliminated, it should not be directly appealed to in the teachings of those who would advance the cause of the kingdom. Make your appeals directly to the divine spirit that dwells within the minds of men. Do not appeal to fear, pity, or mere sentiment. In appealing to men, be fair; exercise self-control and exhibit due restraint; show proper respect for the personalities of your pupils. Remember that I have said: “Behold, I stand at the door and knock, and if any man will open, I will come in.”
2014 159:3.2 Uvijek poštujte čovjekovu ličnost. Nikada ne promičite pravedne programe silom; duhovne se pobjede mogu izvojevati samo duhovnom snagom. Ova se opomena protiv upošljavanja materijalnih utjecaja odnosila na psihičku kao i na fizičku snagu. Nemojte koristiti nadmoćne argumente i mentalnu superiornost kako bi primorali muškarce i žene u kraljevstvo. Čovjekov um ne smije biti slomljen silom logike ili nadjačan mudrom rječitosti. Dok se emocije kao faktor u ljudskim odlukama ne mogu u potpunosti eliminirati, oni koji žele unaprijedi pokret kraljevstva ne trebaju izravno apelirati na emocije u svojim učenjima. Uputite svoj apel izravno božanskom duhu koji prebiva u ljudskom umu. Ne apelirajte na strah, sažaljenje ili puku sentimentalnost. U obraćanju ljudima, bidite pošteni; prakticirajte samokontrolu i pokažite prikladno uzdržavanje; imajte prikladno poštovanje prema ličnosti svojih učenika. Sjetite se da sam rekao: "Evo, stojim na vratima i kucam, pa ako tko otvori, ja ću ući[16]."
1955 159:3.3 In bringing men into the kingdom, do not lessen or destroy their self-respect. While overmuch self-respect may destroy proper humility and end in pride, conceit, and arrogance, the loss of self-respect often ends in paralysis of the will. It is the purpose of this gospel to restore self-respect to those who have lost it and to restrain it in those who have it. Make not the mistake of only condemning the wrongs in the lives of your pupils; remember also to accord generous recognition for the most praiseworthy things in their lives. Forget not that I will stop at nothing to restore self-respect to those who have lost it, and who really desire to regain it.
2014 159:3.3 U uvođenju ljudi u kraljevstvo, nemojte uniziti ili uništiti njihovo samopoštovanje. Dok prekomjerno samopoštovanje može uništiti prikladnu poniznost i voditi k ponosu, umišljenosti i oholosti, gubitak samopoštovanja često rezultira paralizom volje. Ovo evanđelje ima za svrhu vratiti samopoštovanje onima koji su ga izgubili i ograničiti samopoštovanje onih koji ga imaju. Pazite da ne učinite grešku osuđujući samo pogreške u životima svojih učenika; sjetite se također izdašno pohvaliti ono što je vrijedno hvale u njihovim životima. Ne zaboravite da se neću zaustaviti dok ne vratim samopoštovanje onima koji su ga izgubili i koji ga stvarno žele povratiti.
1955 159:3.4 Take care that you do not wound the self-respect of timid and fearful souls. Do not indulge in sarcasm at the expense of my simple-minded brethren. Be not cynical with my fear-ridden children. Idleness is destructive of self-respect; therefore, admonish your brethren ever to keep busy at their chosen tasks, and put forth every effort to secure work for those who find themselves without employment.
2014 159:3.4 Pazite da ne povrijedite samopoštovanje plašljivih i bojažljivih duša. Ne služite se sarkazmom na račun moje prostoumne braće. Ne budite cinični prema mojoj uplašenoj djeci. Besposlenost uništava samopoštovanje; dakle, uvijek upozorite svoju braću da se drže svojih izabranih zanimanja i da ulože svaki napor kako bi osigurali posao onima koji se nađu bez zaposlenja.
1955 159:3.5 Never be guilty of such unworthy tactics as endeavoring to frighten men and women into the kingdom. A loving father does not frighten his children into yielding obedience to his just requirements.
2014 159:3.5 Ne služite se nedostojnom taktikom straha u nastojanju da uvedete muškarce i žene u kraljevstvo. Otac koji voli svoju djecu ne pribjegava taktici straha da ih navede na poslušnost njegovim zahtjevima.
1955 159:3.6 Sometime the children of the kingdom will realize that strong feelings of emotion are not equivalent to the leadings of the divine spirit. To be strongly and strangely impressed to do something or to go to a certain place, does not necessarily mean that such impulses are the leadings of the indwelling spirit.
2014 159:3.6 Jednom će sinovi kraljevstva shvatiti da snažni osjećaji emocija nisu jednaki smjernicama božanskog duha. Snažan i neobičan nagon da nešto učinite ili da odete na neko mjesto ne mora nužno značiti da takvi impulsi predstavljaju vodstva unutarnjeg duha.
1955 159:3.7 Forewarn all believers regarding the fringe of conflict which must be traversed by all who pass from the life as it is lived in the flesh to the higher life as it is lived in the spirit. To those who live quite wholly within either realm, there is little conflict or confusion, but all are doomed to experience more or less uncertainty during the times of transition between the two levels of living. In entering the kingdom, you cannot escape its responsibilities or avoid its obligations, but remember: The gospel yoke is easy and the burden of truth is light.
2014 159:3.7 Upozorite sve vjernike na periferni sukob koji čeka sve one koji prelaze iz života kojim se živi u tijelu u viši život kojim se živi u duhu. Oni koji u potpunosti žive u jednoj ili drugoj domeni imaju malo sukoba ili zbunjenosti, ali čovjek mora računati na doživljaj veće ili manje nesigurnosti u vrijeme prijelaza između jedne razine života u drugu. Ulaskom u kraljevstvo ne možete izbjeći svoje odgovornosti ili pobjeći od svojih obveza, ali zapamtite: Jaram evanđelja je lak, a teret istine prijatan[17].
1955 159:3.8 The world is filled with hungry souls who famish in the very presence of the bread of life; men die searching for the very God who lives within them. Men seek for the treasures of the kingdom with yearning hearts and weary feet when they are all within the immediate grasp of living faith. Faith is to religion what sails are to a ship; it is an addition of power, not an added burden of life. There is but one struggle for those who enter the kingdom, and that is to fight the good fight of faith. The believer has only one battle, and that is against doubt—unbelief.
2014 159:3.8 Svijet je pun duša koje umiru od gladi u samoj prisutnosti kruha života; ljudi umiru u potrazi za samim Bogom koji živi u njima. Ljudi traže blaga kraljevstva željnih srca i umornih nogu, dok se nalaze nadohvat žive vjere. Vjera je religiji što su jedra brodu; ona je dodatna snaga, a ne dodatni teret življenja. Postoji samo jedna borba za one koji uđu u kraljevstvo, a to je boj u dobroj borbi vjere[18]. Vjernik ima samo jednu bitku, a to je protiv sumnje - nevjere[19].
1955 159:3.9 In preaching the gospel of the kingdom, you are simply teaching friendship with God. And this fellowship will appeal alike to men and women in that both will find that which most truly satisfies their characteristic longings and ideals. Tell my children that I am not only tender of their feelings and patient with their frailties, but that I am also ruthless with sin and intolerant of iniquity. I am indeed meek and humble in the presence of my Father, but I am equally and relentlessly inexorable where there is deliberate evil-doing and sinful rebellion against the will of my Father in heaven.
2014 159:3.9 Propovijedajući evanđelje kraljevstva, jednostavno učite prijateljstvo s Bogom. A to će se zajedništvo podjednako svidjeti muškarcima i ženama, kako će i jedni i drugi pronaći ono što istinski zadovoljava njihove osobne težnje i ideale. Recite mojoj djeci da nisam samo nježan prema njihovim osjećajima i strpljiv prema njihovim slabostima, nego da sam također okrutan prema grijehu i netrpeljiv prema nepravdi. Ja sam doista krotak i ponizan pred svojim Ocem, ali sam jednako i nemilosrdno neumoljiv u slučaju namjerne zlonamjernosti i grešne pobune protiv volje Oca mojega koji je na nebesima.
1955 159:3.10 You shall not portray your teacher as a man of sorrows. Future generations shall know also the radiance of our joy, the buoyance of our good will, and the inspiration of our good humor. We proclaim a message of good news which is infectious in its transforming power. Our religion is throbbing with new life and new meanings. Those who accept this teaching are filled with joy and in their hearts are constrained to rejoice evermore. Increasing happiness is always the experience of all who are certain about God.
2014 159:3.10 Ne prikazujte svoga učitelja kao čovjeka boli[20]. Buduće generacije će znati sjaj naše radosti, vedrinu naše dobre volje i nadahnuće našeg humora. Mi proglašavamo poruku radosne vijesti koja je zarazna u svojoj moći preobrazbe. Naša je vjera prepuna novog života i novih značenja. Oni koji prihvate ova učenja puni su radosti i u njihovim srcima ova radost traje dovijeka. Oni koji su sigurni u Boga uvijek doživljavaju povećanje radosti.
1955 159:3.11 Teach all believers to avoid leaning upon the insecure props of false sympathy. You cannot develop strong characters out of the indulgence of self-pity; honestly endeavor to avoid the deceptive influence of mere fellowship in misery. Extend sympathy to the brave and courageous while you withhold overmuch pity from those cowardly souls who only halfheartedly stand up before the trials of living. Offer not consolation to those who lie down before their troubles without a struggle. Sympathize not with your fellows merely that they may sympathize with you in return.
2014 159:3.11 Naučite sve vjernike da se izbjegavaju oslanjati na nesigurne rekvizite lažnog suosjećanja. Ne možete razviti snažan karakter pretjeranim odavanjem samosažaljenju; iskreno nastojte izbjeći obmanjujućem utjecaju pukog suosjećanja u bijedi. Pokažite odobravanje hrabrima i odvažnima, dok uskraćujete pretjerano sažaljenje kukavičkim dušama koje se samo malodušno suočavaju s kušnjama života. Ne nudite utjehu unima koji posustaju pred svojim nevoljama bez borbe. Ne budite suosjećni prema svojim bližnjima samo da bi oni zauzvrat bili suosjećajni s vama.
1955 159:3.12 When my children once become self-conscious of the assurance of the divine presence, such a faith will expand the mind, ennoble the soul, reinforce the personality, augment the happiness, deepen the spirit perception, and enhance the power to love and be loved.
2014 159:3.12 Kada moja djeca postanu svjesna vlastitog uvjerenja u božansku prisutnost, ta će im vjera proširiti um, oplemeniti dušu, osnažiti ličnost, povećati sreću, produbiti percepciju duha i povećati moć davanja i primanja ljubavi.
1955 159:3.13 Teach all believers that those who enter the kingdom are not thereby rendered immune to the accidents of time or to the ordinary catastrophes of nature. Believing the gospel will not prevent getting into trouble, but it will insure that you shall be unafraid when trouble does overtake you. If you dare to believe in me and wholeheartedly proceed to follow after me, you shall most certainly by so doing enter upon the sure pathway to trouble. I do not promise to deliver you from the waters of adversity, but I do promise to go with you through all of them.
2014 159:3.13 Naučite sve vjernike da oni koji ulaze u kraljevstvo na taj način ne postaju imuni na nezgode vremena ili redovite katastrofe prirode. Vjerovanje u evanđelje ne spriječava nevolje, ali ono osigurava da budete bez straha kad vas stađe nevolja. Ako se usudite vjerovati u mene i od srca nastavite ići za mnom, tako ćete sasvim sigurno kročiti na put koji vodi problemima. Ne obećavam da ću vas izbaviti iz voda nedaća, ali vam obećavam da ću ići s vama kroz sve njih.
1955 159:3.14 And much more did Jesus teach this group of believers before they made ready for the night’s sleep. And they who heard these sayings treasured them in their hearts and did often recite them for the edification of the apostles and disciples who were not present when they were spoken.
2014 159:3.14 Isus je još mnogo toga rekao ovoj skupini vjernika prije nego što će poći na počinak. Svi koji su čuli ove riječi, čuvali su ih u svojim srcima i često ih ponavljali radi pouke apostola i sljedbenika koji tu nisu bili prisutni.
¶ 4. RAZGOVOR S NATANIJEM
4. THE TALK WITH NATHANIEL
4. RAZGOVOR S NATANIJEM
1955 159:4.1 And then went Jesus over to Abila, where Nathaniel and his associates labored. Nathaniel was much bothered by some of Jesus’ pronouncements which seemed to detract from the authority of the recognized Hebrew scriptures. Accordingly, on this night, after the usual period of questions and answers, Nathaniel took Jesus away from the others and asked: “Master, could you trust me to know the truth about the Scriptures? I observe that you teach us only a portion of the sacred writings—the best as I view it—and I infer that you reject the teachings of the rabbis to the effect that the words of the law are the very words of God, having been with God in heaven even before the times of Abraham and Moses. What is the truth about the Scriptures?” When Jesus heard the question of his bewildered apostle, he answered:
2014 159:4.1 Isus je onda otišao u Abilu, gdje je Natanije radio sa svojim suradnicima. Nataniju su jako mučile određene Isusove izjave koje su na prvi pogled dovodile u pitanje autoritet priznatih hebrejskih spisa. U skladu s tim Natanije je ove noći, nakon uobičajenog razdoblja pitanja i odgovora, poveo Isusa u stranu i pitao: "Učitelju, možeš li mi s povjerenjem reći istinu o Svetom pismu? Primijetio sam da nas poučavaš samo jednom dijelu svetih spisa - po meni onom najboljem - i odatle izvodim zaključak da odbacuješ učenja rabina koji predstavljaju riječi Božje kao zakon, jer si bio s Bogom na nebu čak i prije vremena Abrahama i Mojsija. Što je istina o Pismu?" Kad je Isus čuo pitanje svog zbunjenog apostola, odgovorio je:
1955 159:4.2 “Nathaniel, you have rightly judged; I do not regard the Scriptures as do the rabbis. I will talk with you about this matter on condition that you do not relate these things to your brethren, who are not all prepared to receive this teaching. The words of the law of Moses and the teachings of the Scriptures were not in existence before Abraham. Only in recent times have the Scriptures been gathered together as we now have them. While they contain the best of the higher thoughts and longings of the Jewish people, they also contain much that is far from being representative of the character and teachings of the Father in heaven; wherefore must I choose from among the better teachings those truths which are to be gleaned for the gospel of the kingdom.
2014 159:4.2 "Natanije, pravilno si prosudio; ja ne promatram Pismo onako kako ga promatraju rabini. Ja ću razgovarati s tobom o ovom pitanju pod uvjetom da o tome ne govoriš svojoj braći koja još uvijek nisu spremna primiti ovo učenje. Riječi Mojsijeva zakona i učenja Pisma nisu postojala prije Abrahamova doba. Sveto pismo je tek u novije vrijeme sabrano u učenja koja danas imamo. Dok ona sadrže najbolje i najnaprednije misli i žudnje židovskog naroda, također sadrže i mnogo toga što ne pruža adekvatnu sliku o karakteru i učenjima Oca na nebu; zato moram birati između boljih učenja te istine koja možemo uvrstiti u evanđelje kraljevstva.
1955 159:4.3 “These writings are the work of men, some of them holy men, others not so holy. The teachings of these books represent the views and extent of enlightenment of the times in which they had their origin. As a revelation of truth, the last are more dependable than the first. The Scriptures are faulty and altogether human in origin, but mistake not, they do constitute the best collection of religious wisdom and spiritual truth to be found in all the world at this time.
2014 159:4.3 "Ovi su spisi djelo ljudi od kojih su neki bili sveti, a drugi ne tako sveti. Učenja ovih knjiga predstavljaju stavove i stupanj prosvjetljenja vremena njihova pisanja.Kao otkrivenje istine, skorija učenja su pouzdanija od onih starijih. Pismo je nesavršeno i ima posve ljudsko porijeklo, ali ono čini najbolju zbirku religiozne mudrosti i duhovne istine koja danas postoji u svijetu.
1955 159:4.4 “Many of these books were not written by the persons whose names they bear, but that in no way detracts from the value of the truths which they contain. If the story of Jonah should not be a fact, even if Jonah had never lived, still would the profound truth of this narrative, the love of God for Nineveh and the so-called heathen, be none the less precious in the eyes of all those who love their fellow men. The Scriptures are sacred because they present the thoughts and acts of men who were searching for God, and who in these writings left on record their highest concepts of righteousness, truth, and holiness. The Scriptures contain much that is true, very much, but in the light of your present teaching, you know that these writings also contain much that is misrepresentative of the Father in heaven, the loving God I have come to reveal to all the worlds.
2014 159:4.4 "Mnoge od tih knjiga nisu napisale osobe čija imena nose, ali to ni na koji način ne umanjuje vrijednost istine koju u sebi sadrže. Ako priča o Joni nije činjenica, čak i ako Jona nikad nije živio, duboka istina ove pripovijesti, Božja ljubav prema Ninivi i tzvpaganima, neće biti ništa manje dragocjena u očima svih onih koji vole svoje bližnje. Pismo je sveto jer predstavlja misli i djela ljudi koji su tragali za Bogom i koji su u tim spisima ostavili evidencije svojih najviših pojmova pravednosti, istine i svetosti. Pismo sadrži mnogo toga što je istina, jako mnogo, ali s obzirom na vaša današnja učenja, znaš da ti spisi sadrže i mnogo toga što je lažna predstava Oca na nebu, Boga ljubavi kojeg sam došao obznaniti svim svjetovima.
1955 159:4.5 “Nathaniel, never permit yourself for one moment to believe the Scripture records which tell you that the God of love directed your forefathers to go forth in battle to slay all their enemies—men, women, and children. Such records are the words of men, not very holy men, and they are not the word of God. The Scriptures always have, and always will, reflect the intellectual, moral, and spiritual status of those who create them. Have you not noted that the concepts of Yahweh grow in beauty and glory as the prophets make their records from Samuel to Isaiah? And you should remember that the Scriptures are intended for religious instruction and spiritual guidance. They are not the works of either historians or philosophers.
2014 159:4.5 "Natanije, nikad ne dopusti ni na trenutak da povjeruješ u zabilješke iz Pisma koje kazuju da je Bog ljubavi naredio vašim ocima da idu ratovati i ubijati svoje neprijatelje - muškarce, žene i djecu[21]. Takvi su podaci riječi ljudi i to ne naročito svetih ljudi, i nisu riječ Božja. Pismo je uvijek odražavalo i uvijek će odražavati intelektualni, moralni i duhovni status svojih pisaca. Zar nisi primijetio kako pojmovi Jahve rastu u ljepoti i slavi dok se proroci smjenjuju od Samuela do Izaije? I ne zaboravi da je Pismo napisano da posluži religioznoj pouci i duhovnom vodstvu. Ono nije djelo povjesničara ili filozofa.
1955 159:4.6 “The thing most deplorable is not merely this erroneous idea of the absolute perfection of the Scripture record and the infallibility of its teachings, but rather the confusing misinterpretation of these sacred writings by the tradition-enslaved scribes and Pharisees at Jerusalem. And now will they employ both the doctrine of the inspiration of the Scriptures and their misinterpretations thereof in their determined effort to withstand these newer teachings of the gospel of the kingdom. Nathaniel, never forget, the Father does not limit the revelation of truth to any one generation or to any one people. Many earnest seekers after the truth have been, and will continue to be, confused and disheartened by these doctrines of the perfection of the Scriptures.
2014 159:4.6 "Najžalosnija od svega nije samo ova pogrešna ideja o apsolutnom savršenstvu Pisma i nepogrešivosti njihovih učenja, nego zbunjujuće i pogrešno tumačenje ovih svetih zapisa od strane pismoznanaca i farizeja u Jeruzalemu, koji su robovi tradicije[22]. Oni koriste doktrinu nadahnuća Pisma i svoja pogrešna tumačenja ovih učenja u odlučnom nastojanju da se odupru ovim skorijim učenjima evanđelja kraljevstva. Natanije, nikad ne zaboravi, Otac ne oganičava otkrivenje istine na bilo koju pojedinačnu generaciju ili na bilo koji pojedinačni narod. Mnogi iskreni tražitelji istine su bili i nastavljaju biti zbunjeni i obeshrabreni ovim doktrinama o savršenstvu Pisma.
1955 159:4.7 “The authority of truth is the very spirit that indwells its living manifestations, and not the dead words of the less illuminated and supposedly inspired men of another generation. And even if these holy men of old lived inspired and spirit-filled lives, that does not mean that their words were similarly spiritually inspired. Today we make no record of the teachings of this gospel of the kingdom lest, when I have gone, you speedily become divided up into sundry groups of truth contenders as a result of the diversity of your interpretation of my teachings. For this generation it is best that we live these truths while we shun the making of records.
2014 159:4.7 "Autoritet istine je sam duh koji prebiva u njezinim živim ispoljenjima, a ne mrtve riječi slabo prosvijetljenih i navodno nadahnutih ljudi iz neke prošle generacije. A čak i ako su ti sveti ljudi iz starine živjeli nadahnute živote koji su bili ispunjeni duhom, ne znači da su i njihove riječi bile jednako duhovno nadahnute. Mi ne bilježimo učenja ovog evanđelja kraljevstva da moji sljedbenici, nakon što odem, ne bi bili podijeljeni među sobom u raznorazne skupine usljed različitosti njihovih interpretacija mojih učenja. Ovoj je generaciji najbolje da živi ove istine i da izbjegava njihovo zapisivanje.
1955 159:4.8 “Mark you well my words, Nathaniel, nothing which human nature has touched can be regarded as infallible. Through the mind of man divine truth may indeed shine forth, but always of relative purity and partial divinity. The creature may crave infallibility, but only the Creators possess it.
2014 159:4.8 "Pazi što ti kazujem, Natanije, ništa što ljudska priroda dotakne ne može biti smatrano nepogrešivim. Božanska istina doista može sjati kroz ljudski um, ali uvijek s relativnom čistotom i djelomičnim božanstvom. Stvorenje može težiti nepogrešivosti, ali nju samo Stvoritelji posjeduju.
1955 159:4.9 “But the greatest error of the teaching about the Scriptures is the doctrine of their being sealed books of mystery and wisdom which only the wise minds of the nation dare to interpret. The revelations of divine truth are not sealed except by human ignorance, bigotry, and narrow-minded intolerance. The light of the Scriptures is only dimmed by prejudice and darkened by superstition. A false fear of sacredness has prevented religion from being safeguarded by common sense. The fear of the authority of the sacred writings of the past effectively prevents the honest souls of today from accepting the new light of the gospel, the light which these very God-knowing men of another generation so intensely longed to see.
2014 159:4.9 "Ali najveća pogreška učenja o Pismu je doktrina da se tu radi o zapečaćenoj knjizi misterije i mudrosti, te da se samo mudraci ove nacije mogu usuditi ponuditi njihovo tumačenje. Otkrivenja božanske istine mogu biti zapečećena samo ljudskim neznanjem, predrasudama i uskogrudnim nedostatkom tolerancije. Svjetlost Pisma jedino može biti pomućena od predrasuda i potamnjela od sujevjerja. Lažno ustručavanje pred svetosti stoji na putu djelovanju zdravog razuma koji je zaštitnik religije. Strah od autoriteta svetih zapisa iz prošlosti učinkovito sprječava poštene duše današnjice da prihvate novo svjetlo evanđelja, svjetlo koje su oni isti ljudi koji su poznavali Boga u prošlim generacijama tako silno željeli vidjeti.
1955 159:4.10 “But the saddest feature of all is the fact that some of the teachers of the sanctity of this traditionalism know this very truth. They more or less fully understand these limitations of Scripture, but they are moral cowards, intellectually dishonest. They know the truth regarding the sacred writings, but they prefer to withhold such disturbing facts from the people. And thus do they pervert and distort the Scriptures, making them the guide to slavish details of the daily life and an authority in things nonspiritual instead of appealing to the sacred writings as the repository of the moral wisdom, religious inspiration, and the spiritual teaching of the God-knowing men of other generations.”
2014 159:4.10 "No, najtužnija od svega je činjenica da neki koji zagovaraju svetost ovog tradicionalizma ustvari znaju ovu istinu. Oni imaju više ili manje puno razumijevanje ovih ograničenja Pisma, ali to su intelektualno nepoštene moralne kukavice. Oni znaju istinu u vezi svetih spisa, ali više vole sakriti ove uznemirujuće činjenice od naroda. I tako izopačuju i iskrivljuju Pismo da ga pretvaraju u priručnik za robovanje detaljima svakodnevnog života i zakonik u neduhovnim pitanjima, umjesto da se pozovu na njega kao spremište moralne mudrosti, vjerskog nadahnuća i duhovnog nauku ljudi koji su poznavali Boga u prošlim generacijama."
1955 159:4.11 Nathaniel was enlightened, and shocked, by the Master’s pronouncement. He long pondered this talk in the depths of his soul, but he told no man concerning this conference until after Jesus’ ascension; and even then he feared to impart the full story of the Master’s instruction.
2014 159:4.11 Natanije je bio prosvijetljen i šokiran Učiteljevim riječima. On je dugo razmišljao o ovom razgovoru u dubini svoje duše, ali o tome nikomu nije govorio sve do Isusova uzašašća; a čak i tada se bojao prenijeti cijeli sadržaj Učiteljeve upute.
¶ 5. POZITIVNA PRIRODA ISUSOVE RELIGIJE
5. THE POSITIVE NATURE OF JESUS’ RELIGION
5. POZITIVNA PRIRODA ISUSOVE RELIGIJE
1955 159:5.1 At Philadelphia, where James was working, Jesus taught the disciples about the positive nature of the gospel of the kingdom. When, in the course of his remarks, he intimated that some parts of the Scripture were more truth-containing than others and admonished his hearers to feed their souls upon the best of the spiritual food, James interrupted the Master, asking: “Would you be good enough, Master, to suggest to us how we may choose the better passages from the Scriptures for our personal edification?” And Jesus replied: “Yes, James, when you read the Scriptures look for those eternally true and divinely beautiful teachings, such as:
2014 159:5.1 U Filadelfiji, gdje je Jakov radio, Isus je poučio sljedbenike o pozitivnoj prirodi evanđelja kraljevstva. Kada je, u toku ovog obraćanja pomenuo da su neki dijelovi Pisma sadržavali više istine od drugih i nakon što je upozorio svoje slušatelje da hrane dušu najboljom duhovnom hranom, Jakov je prekinuo Učitelja pitanjem: "Hoćeš li biti tako dobar, Učitelju, da nam sugeriraš kako ćemo odabrati najbolje odlomke Pisma za našu osobnu pouku?" A Isus je odgovori: "Da, Jakove, kad budete čitali Pismo tražite odlomke vječne istine i božanske ljepote, kao što su:
1955 159:5.2 “Create in me a clean heart, O Lord.
1955 159:5.3 “The Lord is my shepherd; I shall not want.
1955 159:5.6 “Neither shall the nations learn war any more.”
1955 159:5.7 And this is illustrative of the way Jesus, day by day, appropriated the cream of the Hebrew scriptures for the instruction of his followers and for inclusion in the teachings of the new gospel of the kingdom. Other religions had suggested the thought of the nearness of God to man, but Jesus made the care of God for man like the solicitude of a loving father for the welfare of his dependent children and then made this teaching the cornerstone of his religion. And thus did the doctrine of the fatherhood of God make imperative the practice of the brotherhood of man. The worship of God and the service of man became the sum and substance of his religion. Jesus took the best of the Jewish religion and translated it to a worthy setting in the new teachings of the gospel of the kingdom.
2014 159:5.7 Ovo je ilustracija načina na koji je Isus, iz dana u dan, usvajao najbolji dio židovskih spisa za pouku svojih sljedbenika i za uključivanje u učenja novog evanđelja kraljevstva. Druge religije sugeriraju ideju Božje blizine čovjeku, ali Isus predlaže ideju Božje brige o čovjeku koja je nalik ljubavi oca za dobrobit njegove nejake djece, a onda tu ideju čini kamenom temeljcem svoje religije. I tako nauk o Božjem očinstvu povlači prakticiranje doktrine o bratstvu ljudi. Štovanje Boga i služenje čovjeku postaju sveukupnost i sadržaj njegove religije.
1955 159:5.8 Jesus put the spirit of positive action into the passive doctrines of the Jewish religion. In the place of negative compliance with ceremonial requirements, Jesus enjoined the positive doing of that which his new religion required of those who accepted it. Jesus’ religion consisted not merely in believing, but in actually doing, those things which the gospel required. He did not teach that the essence of his religion consisted in social service, but rather that social service was one of the certain effects of the possession of the spirit of true religion.
2014 159:5.8 Isus je uzeo ono najbolje od židovske religije i preveo ta učenja u dostojne okvire novih učenja evanđelja kraljevstva[28].Isus je uveo duh pozitivnog djelovanja u pasivne doktrine židovske religije. Na mjesto negativnog povinovanja ceremonijalnim zahtjevima, Isus je postavio pozitivno prakticiranje onoga što je njegova nova religija tražila od onih koji su je prihvatili. Isusova religija se ne sastoji samo u vjerovanju u ono što evanđelje traži, već i u istinskom prakticiranju istoga. On nije učio da se suština njegove religije sastoji u društvenoj službi, nego da je društvena služba jedan od neminovnih posljedica posjedovanja duha istinske religije.
1955 159:5.9 Jesus did not hesitate to appropriate the better half of a Scripture while he repudiated the lesser portion. His great exhortation, “Love your neighbor as yourself,” he took from the Scripture which reads: “You shall not take vengeance against the children of your people, but you shall love your neighbor as yourself.” Jesus appropriated the positive portion of this Scripture while rejecting the negative part. He even opposed negative or purely passive nonresistance. Said he: “When an enemy smites you on one cheek, do not stand there dumb and passive but in positive attitude turn the other; that is, do the best thing possible actively to lead your brother in error away from the evil paths into the better ways of righteous living.” Jesus required his followers to react positively and aggressively to every life situation. The turning of the other cheek, or whatever act that may typify, demands initiative, necessitates vigorous, active, and courageous expression of the believer’s personality.
2014 159:5.9 Isus nije oklijevao prisvojiti bolju polovicu Pisma, dok je istovremeno odbacio onu manje dobru. Veliki poticaj čovjeku da "ljubi bližnjega svoga kao samoga sebe," Isus je uzeo iz Pisma gdje stoji: "Ne osvećuj se prema sinovima svoga naroda, već ljubi bližnjega svoga kao samoga sebe[29][30]." Isus je prisvojio pozitivni dio ovog odlomka iz Pisma, odbacujući negativni. On se čak protivio negativnoj ili čisto pasivnoj ideji nenasilja. Rekao je: "Kad te neprijatelj udari po jednom obrazu, nemoj stajati nijemo i pasivno, već mu u pozitivnom stavu okreni i drugi; to znači aktivno učiniti sve što je u tvojoj moći da odvratiš svoga brata od njegovih zlih puteva i da ga povedeš u bolje načine pravednog življenja[31]." Isus je zahtijevao od svojih sljedbenika da pokažu pozitivnu i poduzetnu reakciju na svaku životnu situaciju. Okretanje drugog obraza ili nešto drugo što taj čin može predstavljati, zahtijeva inicijativu, kao i snažan, aktivan i hrabar izraz vjernikove ličnosti.
1955 159:5.10 Jesus did not advocate the practice of negative submission to the indignities of those who might purposely seek to impose upon the practitioners of nonresistance to evil, but rather that his followers should be wise and alert in the quick and positive reaction of good to evil to the end that they might effectively overcome evil with good. Forget not, the truly good is invariably more powerful than the most malignant evil. The Master taught a positive standard of righteousness: “Whosoever wishes to be my disciple, let him disregard himself and take up the full measure of his responsibilities daily to follow me.” And he so lived himself in that “he went about doing good.” And this aspect of the gospel was well illustrated by many parables which he later spoke to his followers. He never exhorted his followers patiently to bear their obligations but rather with energy and enthusiasm to live up to the full measure of their human responsibilities and divine privileges in the kingdom of God.
2014 159:5.10 Isus nije zagovarao negativnu pokoru poniženjima od onih koji namjerno žele maltretirati praktikante ideje neopiranja zlu, nego je tražio da njegovi sljedbenici budu mudri i smotreni u pozitivnoj upotrebi dobra u reagiranju naspram zla do samog kraja kako bi učinkovito prevladali zlo dobrotom[32]. Ne zaboravite da je istinska dobrota uvijek mora snažnija od najgoreg zla. Učitelj je učio pozitivno mjerilo ispravnosti: "Ako tko želi biti moj učenik, neka se odreče samoga sebe i neka iz dana u dan snosi punu mjeru svojih odgovornosti da me slijedi[33]." On je tako i živio, "baveći se činjenjem dobra[34]." A ovaj aspekt evanđelja dobro ilustriraju mnoge prispodobe koje je u kasnijim godinama rekao svojim sljedbenicima. On nikada nije potaknuo svoje sljedbenike da strpljivo podnose svoje obveze, već da žive energično i entuzijastično do pune mjere svojih ljudskih odgovornosti i božanskih privilegija u kraljevstvu Božjem.
1955 159:5.11 When Jesus instructed his apostles that they should, when one unjustly took away the coat, offer the other garment, he referred not so much to a literal second coat as to the idea of doing something positive to save the wrongdoer in the place of the olden advice to retaliate—“an eye for an eye” and so on. Jesus abhorred the idea either of retaliation or of becoming just a passive sufferer or victim of injustice. On this occasion he taught them the three ways of contending with, and resisting, evil:
2014 159:5.11 Kad je Isus uputio svoje apostole kad im netko nepravedno oduzme kaput, da mu daju još jedan, to se nije toliko odnosilo na doslovni drugi kaput koliko na ideju da čovjek treba učiniti nešto pozitivno da spasi zločinca umjesto starog poziva na osvetu - "oko za oko" i tako dalje[35][36]. Isus je prezirao ideju odmazde kao i pasivnog podnošenja nepravde. Ovom ih je prigodom poučio o tri načina na koja se čovjek može nositi sa zlom i oduprijeti zlu:
2014 159:5.12 1. Vraćanje zla za zlo - pozitivan ali nepravedan način.
1955 159:5.13 2. To suffer evil without complaint and without resistance—the purely negative method.
2014 159:5.13 2. Podnošenje zla bez prigovora i bez otpora - čisto negativna metoda.
1955 159:5.14 3. To return good for evil, to assert the will so as to become master of the situation, to overcome evil with good—the positive and righteous method.
2014 159:5.14 3. Vraćanje dobra za zlo, dokazivanje snage volje kako bi se ovladalo situacijom, prevladavanje zla dobrim - pozitivna i pravedna metoda.
1955 159:5.15 One of the apostles once asked: “Master, what should I do if a stranger forced me to carry his pack for a mile?” Jesus answered: “Do not sit down and sigh for relief while you berate the stranger under your breath. Righteousness comes not from such passive attitudes. If you can think of nothing more effectively positive to do, you can at least carry the pack a second mile. That will of a certainty challenge the unrighteous and ungodly stranger.”
2014 159:5.15 Jedan od apostola je jednom pitao: "Učitelju, što mi je činiti ako me stranac prisili nositi njegov ruksak jednu milju?" Isus je odgovorio: "Nemoj sjediti i uzdisati od olakšanja dok u sebi grdiš stranca. Pravednost ne dolazi od takvih pasivnih stavova. Ako ne možeš smisliti ništa djelotvorno i pozitivno, možeš barem ponijeti njegov ruksak dvije milje. To će definitivno biti izazov nepravednom i bezbožnom strancu."[37]
1955 159:5.16 The Jews had heard of a God who would forgive repentant sinners and try to forget their misdeeds, but not until Jesus came, did men hear about a God who went in search of lost sheep, who took the initiative in looking for sinners, and who rejoiced when he found them willing to return to the Father’s house. This positive note in religion Jesus extended even to his prayers. And he converted the negative golden rule into a positive admonition of human fairness.
2014 159:5.16 Židovi su čuli o Boga koji oprašta grešnicima koji se kaju i pokušava zaboraviti njihova nedjela, ali do Isusova dolaska nitko nije čuo o Boga koji ide u potragu za izgubljenom ovcom, koji preuzima inicijativu u potrazi za grešnicima, i koji se raduje kad ih vrati u kuću Očevu[38][39][40]. Taj pozitivni ton Isusove religije obuhvaća čak i njegove molitve. On pretvara negativno zlatno pravilo u pozitivni poziv na poštenje među ljudima[41][42].
1955 159:5.17 In all his teaching Jesus unfailingly avoided distracting details. He shunned flowery language and avoided the mere poetic imagery of a play upon words. He habitually put large meanings into small expressions. For purposes of illustration Jesus reversed the current meanings of many terms, such as salt, leaven, fishing, and little children. He most effectively employed the antithesis, comparing the minute to the infinite and so on. His pictures were striking, such as, “The blind leading the blind.” But the greatest strength to be found in his illustrative teaching was its naturalness. Jesus brought the philosophy of religion from heaven down to earth. He portrayed the elemental needs of the soul with a new insight and a new bestowal of affection.
2014 159:5.17 U cijelom svom nauku Isus je uvijek izbjegavao dopustiti detaljima da mu odvrate pozornost. Izbjegavao je upotrebu kitnjastog jezika, pukih pjesničkih slika i igre riječi. Imao je običaj izraziti duboki smisao malim riječima. Isus je radi ilustracije preokrenuo ondašnje značenje mnogih pojmova kao što su sol, kvasac, ribolov i djeca. Učinkovito je koristio antitezu, kao u usporedbi nečeg malog s nečim beskonačnim, i tako dalje. Koristio je snažne slike, kao u izreci da "slijepac vodi slijepca[43]." No, najveća snaga koja se može naći u njegovim tipičim učenjima je njihova prirodnost. Isus je prilagodio filozofiju nebeske religije spuštajući je na zemlju. Oslikao je osnovne potrebe duše koristeći se novim uvidom i novim darivanjem ljubavi.
¶ 6. POVRATAK U MAGADAN
6. THE RETURN TO MAGADAN
6. POVRATAK U MAGADAN
1955 159:6.1 The mission of four weeks in the Decapolis was moderately successful. Hundreds of souls were received into the kingdom, and the apostles and evangelists had a valuable experience in carrying on their work without the inspiration of the immediate personal presence of Jesus.
2014 159:6.1 Četiri tjedna koja su proveli na poslanju u Dekapolisu su bila prilično uspješna. Stotine duša su primljene u kraljevstvo, a apostoli i evanđelisti su imali vrijedno iskustvo u obavljanju svojih poslova bez inspiracije i bez Isusove neposredne i osobne prisutnosti.
1955 159:6.2 On Friday, September 16, the entire corps of workers assembled by prearrangement at Magadan Park. On the Sabbath day a council of more than one hundred believers was held at which the future plans for extending the work of the kingdom were fully considered. The messengers of David were present and made reports concerning the welfare of the believers throughout Judea, Samaria, Galilee, and adjoining districts.
2014 159:6.2 U petak, 16. rujna, cijeli se zbor radnika po dogovoru okupio u Madaganskom parku. U subotu je održano vijeće više od stotinu vjernika na kojem su u potpunosti razmatrani planovi za buduće proširenje radova kraljevstva. Davidovi poslanici su bili prisutni i napravili su izvješće o dobrobiti vjernika širom Judeje, Samarije,Galileje i susjednih oblasti.
1955 159:6.3 Few of Jesus’ followers at this time fully appreciated the great value of the services of the messenger corps. Not only did the messengers keep the believers throughout Palestine in touch with each other and with Jesus and the apostles, but during these dark days they also served as collectors of funds, not only for the sustenance of Jesus and his associates, but also for the support of the families of the twelve apostles and the twelve evangelists.
2014 159:6.3 Tek je mali broj Isusovih sljedbenika u to vrijeme u potpunosti cijenio vrijednost službe glasničkog zbora. Glasnici ne samo što su održavali vezu između vjernika širom Palestine, kao i njihov kontakt s Isusom i apostolima, nego su tijekom ovog mračnog razdoblja radili na prikupljanju sredstava za izdržavanje Isusa i njegovih suradnika kao i za podršku obitelji dvanaestorice apostola i jednakog broja evanđelista.
1955 159:6.4 About this time Abner moved his base of operations from Hebron to Bethlehem, and this latter place was also the headquarters in Judea for David’s messengers. David maintained an overnight relay messenger service between Jerusalem and Bethsaida. These runners left Jerusalem each evening, relaying at Sychar and Scythopolis, arriving in Bethsaida by breakfast time the next morning.
2014 159:6.4 Otprilike u to vrijeme Abner je preselio svoju bazu operacija iz Hebrona u Betlehem, a ovaj potonji je postao sjedište Davidovih glasnika u Judeji. David je održavao glasničku službu između Jeruzalema i Betsaide gdje su se glasnici smjenjivali prenoseći poruke preko noći. Ti su glasnici napuštali Jeruzalem svake večeri, smjenjivali se u Sikaru i Skitopolu i dolazili u Betsaidu sutradan ujutro otprilike u vrijeme doručka.
1955 159:6.5 Jesus and his associates now prepared to take a week’s rest before they made ready to start upon the last epoch of their labors in behalf of the kingdom. This was their last rest, for the Perean mission developed into a campaign of preaching and teaching which extended right on down to the time of their arrival at Jerusalem and of the enactment of the closing episodes of Jesus’ earth career.
2014 159:6.5 Isus i njegovi suradnici su se sada spremili za tjedan odmora prije pripreme za početak posljednje epohe njihova rada u korist kraljevstva. Ovo je bio njihov posljednji predah, kako se misija Perejom pretvorila u kampanju propovijedanja i poučavanja koja je trajala do odlaska u Jeruzalem i stupanja na snagu završnih epizoda Isusova zemaljskog života.
¶ Reference
¶ Biblija
- ↑ 159:1.2 Prispodoba o izgubljenoj ovci: Mt 18:12-14; Lk 15:3-7.
- ↑ 159:1.3 Postupak usklađivanja: Mt 18:15-17.
- ↑ 159:1.3 Ljudi imaju svjetovnu vlast: Mt 18:18.
- ↑ 159:1.3 Dogovor o zahtjevima: Mt 18:19-20.
- ↑ 159:1.4 Oprosti sedamdeset puta sedam: Mt 18:21-22; Lk 17:3-4.
- ↑ 159:1.4 Prispodoba o dužniku: Mt 18:23-27.
- ↑ 159:1.5 Prispodoba o dužniku (nastavak): Mt 18:28-34.
- ↑ 159:1.5 Božja milost milosrdnima: Mt 5:7; Mt 6:14-15; Mt 18:35; Lk 6:36.
- ↑ 159:1.5 Besplatno primljeno dobro, besplatno dajemo: Mt 10:8b.
- ↑ 159:1.7 Sedamdeset puta sedam: Post 4:24.
- ↑ 159:2.1 Čudni propovjednik: Mk 9:38-41; Lk 9:49-50.
- ↑ 159:2.1 Tko nije protiv nas, za nas je: Mk 9:40; Lk 9:50.
- ↑ 159:2.1 Šalica hladne vode za žednu dušu: Mt 10:42; Mk 9:41.
- ↑ 159:2.2 Tko nije sa mnom, protiv mene je: Mt 12:30a; Lk 11:23a.
- ↑ 159:2.4 Izvor propovjednikovog evanđelja: Mt 8:28-32; Mk 5:1-13; Lk 8:26-33.
- ↑ 159:3.2 Isus kuca i ljudi otvaraju: Otk 3:20.
- ↑ 159:3.7 Moj jaram je sladak, a teret lagan: Mt 11:30.
- ↑ 159:3.8 Borite se u dobroj borbi vjere: 1 Tim 6:12; 2 Tim 4:7.
- ↑ 159:3.8 Borba protiv nevjere: Mk 9:24.
- ↑ 159:3.10 Isus nije čovjek žalosti: Iz 53:3.
- ↑ 159:4.5 Bog nije rekao „pobijte sve neprijatelje“: Pnz 13:15-17; Pnz 20:16-18; Jš 6:17-21; 1 Sam 15:3.
- ↑ 159:4.6 Sveto pismo nije nepogrešivo: Izr 30:5-6; Pnz 4:2; Pnz 12:32; Gal 1:6-9; 2 Tim 3:16; Otk 22:18-19.
- ↑ 159:5.2 Stvori u meni čisto srce: Ps 51:10.
- ↑ 159:5.3 Gospodin je pastir moj: Ps 23:1.
- ↑ 159:5.4 Ljubi bližnjega kao samoga sebe: Lev 19:18,34; Mt 5:43-44; Mt 19:19b; Mt 22:39; Mk 12:31,33; Lk 10:27; Rim 13:9b; Gal 5:14; Jak 2:8.
- ↑ 159:5.5 Ne boj se, pomoći ću: Iz 41:13.
- ↑ 159:5.6 Narodi više ne uče ratovati: Iz 2:4; Mih 4:3.
- ↑ 159:5.8 Isus je poučavao pozitivno djelovanje: Mt 7:20-21; Mt 12:50; Mk 3:35; Lk 8:21; Lk 11:28; Iv 7:17; Iv 15:14; Dj 26:20; Jak 1:22-25; Jak 2:17-18; 1 Iv 3:18.
- ↑ 159:5.9 Ljubi bližnjega kao samoga sebe: Lev 19:18,34; Mt 5:43-44; Mt 19:19b; Mt 22:39; Mk 12:31,33; Lk 10:27; Rim 13:9b; Gal 5:14; Jak 2:8.
- ↑ 159:5.9 Ne osvećivati se: Lev 19:18.
- ↑ 159:5.9 Okreni drugi obraz: Mt 5:39; Lk 6:29a.
- ↑ 159:5.10 Pobijedi zlo dobrim: Rim 12:21.
- ↑ 159:5.10 Preuzmi odgovornost i slijedi me: Mt 10:38; Mt 16:24; Mk 8:34; Mk 10:21; Lk 9:23-26; Lk 14:27.
- ↑ 159:5.10 Isus je prošao čineći dobro: Dj 10:38.
- ↑ 159:5.11 Dajte drugi odjevni predmet: Mt 5:40; Lk 6:29.
- ↑ 159:5.11 Oko za oko: Izl 21:24; Lev 24:20; Pnz 19:21.
- ↑ 159:5.15 Idi drugu milju: Mt 5:41.
- ↑ 159:5.16 Pokajte se za oproštenje (Stari zavjet): 1 Kr 8:46-48; 2 Ljet 6:38-39; Neh 1:9; Jr 35:15; Jr 36:3; Pnz 30:2-3; 1 Sam 7:3.
- ↑ 159:5.16 Bog traži grešnike: Mt 18:11-14; Lk 15:3-10; Lk 19:10.
- ↑ 159:5.16 Raduje se njihovom povratku: Lk 15:11-32.
- ↑ 159:5.16 Negativno zlatno pravilo: Tob 4:15.
- ↑ 159:5.16 Zlatno pravilo pozitivnih opomena: Mt 5:38-48; Mt 7:12; Lk 6:27-38.
- ↑ 159:5.17 Slijepi vode slijepe: Mt 15:14; Lk 6:39.