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THE KINGDOM OF HEAVEN
POGLAVLJE 170 : KRALJEVSTVO NEBESKO
1955 170:0.1 SATURDAY afternoon, March 11, Jesus preached his last sermon at Pella. This was among the notable addresses of his public ministry, embracing a full and complete discussion of the kingdom of heaven. He was aware of the confusion which existed in the minds of his apostles and disciples regarding the meaning and significance of the terms “kingdom of heaven” and “kingdom of God,” which he used as interchangeable designations of his bestowal mission. Although the very term kingdom of heaven should have been enough to separate what it stood for from all connection with earthly kingdoms and temporal governments, it was not. The idea of a temporal king was too deep-rooted in the Jewish mind thus to be dislodged in a single generation. Therefore Jesus did not at first openly oppose this long-nourished concept of the kingdom.
2014 170:0.1 U SUBOTU popodne, 11. ožujka, Isus je održao svoju posljednju propovijed u Peli. To je jedna od značajnih propovijedi njegove javne službe, koja obuhvaća punu i cjelovitu raspravu o kraljevstvu nebeskom. On je bio svjestan zbrke koja je vladala u umovima njegovih apostola i učenika o značaju i značenju pojmova "kraljevstvo nebesko" i "kraljevstvo Božje," koje je on naizmjenice koristio u vezi sa svojom misijom darivanja. Iako je sam izraz kraljevstvo nebesko trebao biti dovoljan da ga odvoji od svake veze sa zemaljskim kraljevstvima i svjetovnim vladama, to nije bio slučaj. Ideja svjetovnog kralja bila je preduboko ukorijenjena u židovskom umu kako bi bila uklonjena u jednoj generaciji. Stoga se Isus isprva nije otvoreno protivio ovom dugo njegovanom konceptu kraljevstva.
1955 170:0.2 This Sabbath afternoon the Master sought to clarify the teaching about the kingdom of heaven; he discussed the subject from every viewpoint and endeavored to make clear the many different senses in which the term had been used. In this narrative we will amplify the address by adding numerous statements made by Jesus on previous occasions and by including some remarks made only to the apostles during the evening discussions of this same day. We will also make certain comments dealing with the subsequent outworking of the kingdom idea as it is related to the later Christian church.
2014 170:0.2 U subotu poslijepodne Učitelj je pokušao razjasniti nauk o kraljevstvu nebeskom; vodio je rasprave na tu temu sa svakog stajališta i nastojao je pojasniti mnoga različita mnijenja u kojima se taj pojam javljao. U ovom prikazu ćemo proširiti razgovor na tu temu uz dodatak mnogih Isusovih ranijih izjava, uključujući i neke primjedbe upućene samo apostolima prilikom ovih večernjih rasprava. Također ćemo napraviti neke komentare koji se bave naknadnim učinkom koncepcije kraljevstva u vezi s kasnijom kršćanskom crkvom.
¶ 1. KONCEPCIJE KRALJEVSTVA NEBESKOG
1. CONCEPTS OF THE KINGDOM OF HEAVEN
1. KONCEPCIJE KRALJEVSTVA NEBESKOG
1955 170:1.1 In connection with the recital of Jesus’ sermon it should be noted that throughout the Hebrew scriptures there was a dual concept of the kingdom of heaven. The prophets presented the kingdom of God as:
2014 170:1.1 U vezi s Isusovom propovijedi valja napomenuti da se kroz hebrejska pisma provlači dvostruka koncepcija kraljevstva nebeskog. Proroci su predstavljali kraljevstvo Božje kao:
1955 170:1.3 2. A future hope—when the kingdom would be realized in fullness upon the appearance of the Messiah. This is the kingdom concept which John the Baptist taught.
1955 170:1.5 3. The later Jewish concept of a world-wide and transcendental kingdom of supernatural origin and miraculous inauguration.
1955 170:1.6 4. The Persian teachings portraying the establishment of a divine kingdom as the achievement of the triumph of good over evil at the end of the world.
2014 170:1.6 4. Perzijska učenja koja opisuju uspostavu božanskog kraljevstva kao ostvarenje trijumfa dobra nad zlom na kraju svijeta.
1955 170:1.7 Just before the advent of Jesus on earth, the Jews combined and confused all of these ideas of the kingdom into their apocalyptic concept of the Messiah’s coming to establish the age of the Jewish triumph, the eternal age of God’s supreme rule on earth, the new world, the era in which all mankind would worship Yahweh. In choosing to utilize this concept of the kingdom of heaven, Jesus elected to appropriate the most vital and culminating heritage of both the Jewish and Persian religions.
2014 170:1.7 Neposredno prije Isusove pojave na zemlju, Židovi su pomiješali sve te ideje o kraljevstvu i spojili ih u svojoj apokaliptičnoj koncepciji o dolasku Mesije da utemelji doba židovskog trijumfa, vječno doba Božje vrhovne vlasti na zemlji - novi svijet - doba u kojemu će cijelo čovječanstvo obožavati Jahvu. U odabiru ove koncepcije kraljevstva nebeskog, Isus je odlučio prilagoditi najvitalniju i kulminirajuću baštinu židovske i perzijske religije.
1955 170:1.8 The kingdom of heaven, as it has been understood and misunderstood down through the centuries of the Christian era, embraced four distinct groups of ideas:
2014 170:1.8 Kraljevstvo nebesko, kako je ono pravo ili krivo shvaćano kroz stoljeća kršćanske ere, obuhvaćalo je četiri različite skupine ideja:
1955 170:1.11 3. The personal-experience concept of Jesus—“the kingdom of heaven within you.”
2014 170:1.11 3. Isusov osobno-iskustveni koncept - "kraljevstvo nebesko u čovjeku."
1955 170:1.12 4. The composite and confused concepts which the founders and promulgators of Christianity have sought to impress upon the world.
2014 170:1.12 4. Složene i zbrkane koncepte koje su osnivači i objavljivači kršćanstva nastojali predočiti svijetu.
1955 170:1.13 At different times and in varying circumstances it appears that Jesus may have presented numerous concepts of the “kingdom” in his public teachings, but to his apostles he always taught the kingdom as embracing man’s personal experience in relation to his fellows on earth and to the Father in heaven. Concerning the kingdom, his last word always was, “The kingdom is within you.”
2014 170:1.13 U različitim vremenima i pod različitim okolnostima, čini se da je Isus prezentirao brojne koncepcije "kraljevstva" u svojim javnim učenjima, ali je svoje apostole uvijek učio da kraljevstvo obuhvaća čovjekovo osobno iskustvo u odnosu s njegovim bližnjima na zemlji i s Ocem na nebu. Što se tiče kraljevstva, njegova posljednja riječ je uvijek bila: "Kraljevstvo je u vama
[6]."
1955 170:1.14 Centuries of confusion regarding the meaning of the term “kingdom of heaven” have been due to three factors:
2014 170:1.14 Tri faktora su zaslužna za višestoljećnu zbrku koja je vladala oko značenja pojma "kraljevstvo nebesko," a to je:
1955 170:1.15 1. The confusion occasioned by observing the idea of the “kingdom” as it passed through the various progressive phases of its recasting by Jesus and his apostles.
2014 170:1.15 1. Zbrka koja je nastala razmatranjem više progresivnih faza ideje "kraljevstva" kako su ovu ideju definirali Isus i njegovi apostoli.
1955 170:1.16 2. The confusion which was inevitably associated with the transplantation of early Christianity from a Jewish to a gentile soil.
2014 170:1.16 2. Zbrka koja je neminovno pratila prijenos ranog kršćanstva s židovskog na pogansko tlo.
¶ 2. ISUSOV KONCEPT KRALJEVSTVA
2. JESUS’ CONCEPT OF THE KINGDOM
2. ISUSOV KONCEPT KRALJEVSTVA
1955 170:2.1 The Master made it clear that the kingdom of heaven must begin with, and be centered in, the dual concept of the truth of the fatherhood of God and the correlated fact of the brotherhood of man. The acceptance of such a teaching, Jesus declared, would liberate man from the age-long bondage of animal fear and at the same time enrich human living with the following endowments of the new life of spiritual liberty:
2014 170:2.1 Učitelj je razjasnio da kraljevstvo nebesko mora započeti od i biti usredotočeno na dvojni koncept istine da je Bog otac i s njime povezane činjenice da su svi ljudi braća. Prihvaćanje ovog učenja, tvrdio je Isus, oslobađa čovjeka od dugogodišnjih okova životinjskog straha i u isto vrijeme obogaćuje ljudsko življenje sa sljedećim darovima novog života duhovne slobode:
1955 170:2.3 2. The gospel carried a message of new confidence and true consolation for all men, even for the poor.
1955 170:2.4 3. It was in itself a new standard of moral values, a new ethical yardstick wherewith to measure human conduct. It portrayed the ideal of a resultant new order of human society.
1955 170:2.5 4. It taught the pre-eminence of the spiritual compared with the material; it glorified spiritual realities and exalted superhuman ideals.
1955 170:2.8 7. The new gospel affirmed that human salvation is the revelation of a far-reaching divine purpose to be fulfilled and realized in the future destiny of the endless service of the salvaged sons of God.
1955 170:2.9 These teachings cover the expanded idea of the kingdom which was taught by Jesus. This great concept was hardly embraced in the elementary and confused kingdom teachings of John the Baptist.
2014 170:2.9 Ovaj nauk obuhvaća proširenu ideju kraljevstva, kakvu je Isus učio. Ovaj veliki koncept nije bio dio jednostavnih i zbrkanih učenja Ivana Krstitelja.
1955 170:2.10 The apostles were unable to grasp the real meaning of the Master’s utterances regarding the kingdom. The subsequent distortion of Jesus’ teachings, as they are recorded in the New Testament, is because the concept of the gospel writers was colored by the belief that Jesus was then absent from the world for only a short time; that he would soon return to establish the kingdom in power and glory—just such an idea as they held while he was with them in the flesh. But Jesus did not connect the establishment of the kingdom with the idea of his return to this world. That centuries have passed with no signs of the appearance of the “New Age” is in no way out of harmony with Jesus’ teaching.
2014 170:2.10 Apostoli nisu bili sposobni shvatiti pravo značenje Učiteljevih riječi o kraljevstvu. Naknadno izvrtanje Isusovih učenja, kao što su ona zabilježena u Novom zavjetu, je posljedica toga što su koncepcije pisaca evanđelja bio obilježene uvjerenjem da je Isus bio odsutan sa svijeta samo na kratko vrijeme; da se uskoro trebao vratiti da utemelji kraljevstvo u moći i slavi - upravo onu ideju koju su imali dok je Isus bio s njima u tijelu[16]. Ali Isus nije povezivao uspostavu kraljevstva s idejom o svom povratku na ovaj svijet. To što je prošlo više stoljeća bez bilo kakvog znaka o dolasku "Nove dobi," ni na koji način nije u neskladu s Isusovim naukom.
1955 170:2.11 The great effort embodied in this sermon was the attempt to translate the concept of the kingdom of heaven into the ideal of the idea of doing the will of God. Long had the Master taught his followers to pray: “Your kingdom come; your will be done”; and at this time he earnestly sought to induce them to abandon the use of the term kingdom of God in favor of the more practical equivalent, the will of God. But he did not succeed.
2014 170:2.11 Veliki trud koji je utjelovljen u ovoj propovijedi je pokušaj prevođenja koncepcije kraljevstva nebeskog u ideal ideje o vršenju Božje volje. Učitelj je dugo učio svoje sljedbenike da se mole: "Dođi kraljevstvo tvoje, budi volja tvoja"; a u ovom trenutku ih je iskreno nastojao potaknuti da odbace korištenje pojma Božjeg kraljevstva u korist praktičnijeg i njemu ravnog pojma Božje volje[17]. Ali u tome nije uspio.
1955 170:2.12 Jesus desired to substitute for the idea of the kingdom, king, and subjects, the concept of the heavenly family, the heavenly Father, and the liberated sons of God engaged in joyful and voluntary service for their fellow men and in the sublime and intelligent worship of God the Father.
2014 170:2.12 Isus je želio zamijeniti ideju kraljevstva, kralja i podanika s konceptom nebeske obitelji, nebeskog Oca i oslobođenih Božjih sinova koji sudjeluju u radosnom i dobrovoljnom služenju svojim bližnjima i u uzvišenom i inteligentnom obožavanju Boga Oca.
1955 170:2.13 Up to this time the apostles had acquired a double viewpoint of the kingdom; they regarded it as:
2014 170:2.13 Do tada su apostoli stekli dvostruko stajalište o kraljevstvu; oni su ga smatrali kao:
1955 170:2.14 1. A matter of personal experience then present in the hearts of true believers, and
2014 170:2.14 1. Stvar osobnog iskustva koja je već živjela u srcima istinskih vjernika, i
1955 170:2.15 2. A question of racial or world phenomena; that the kingdom was in the future, something to look forward to.
2014 170:2.15 2. Pitanje rasnih ili svjetskih događaja; to je bilo buduće kraljevstvo, koje su s veseljem iščekivali.
1955 170:2.16 They looked upon the coming of the kingdom in the hearts of men as a gradual development, like the leaven in the dough or like the growing of the mustard seed. They believed that the coming of the kingdom in the racial or world sense would be both sudden and spectacular. Jesus never tired of telling them that the kingdom of heaven was their personal experience of realizing the higher qualities of spiritual living; that these realities of the spirit experience are progressively translated to new and higher levels of divine certainty and eternal grandeur.
2014 170:2.16 Oni su gledali dolazak kraljevstva u srca ljudi kao postupni razvoj, poput kvasca u tijestu ili rasta gorušičinog sjemena[18][19]. Vjerovali su da će dolazak kraljevstva u rasnom ili svjetskom pogledu biti iznenadan i spektakularan[20]. Isus se nikad nije umorio govoreći da je kraljevstvo nebesko njihovo osobno iskustvo ostvarivanja viših kvaliteta duhovnog življenja; da se te stvarnosti duhovnog iskustva postupno prevode na nove i više razine božanske sigurnosti i vječnog veličanstva.
1955 170:2.17 On this afternoon the Master distinctly taught a new concept of the double nature of the kingdom in that he portrayed the following two phases:
2014 170:2.17 Ovog poslijepodneva Učitelj je jasno predočio novi koncept dvostruke naravi kraljevstva tako što je zorno prikazao sljedeće dvije faze:
1955 170:2.18 “First. The kingdom of God in this world, the supreme desire to do the will of God, the unselfish love of man which yields the good fruits of improved ethical and moral conduct.
2014 170:2.18 "Prvo. Kraljevstvo Božje u ovom svijetu, vrhovnu težnju k vršenju Božje volje, nesebičnu ljubav prema čovjeku koja donosi dobre plodove poboljšanog etičkog i moralnog ponašanja.
1955 170:2.19 “Second. The kingdom of God in heaven, the goal of mortal believers, the estate wherein the love for God is perfected, and wherein the will of God is done more divinely.”
2014 170:2.19 "Drugo. Kraljevstvo Božje na nebu, cilj smrtnih vjernika, stanje u kojem je ljubav prema Bogu usavršena i gdje se Božja volja božanstvenije izvršava."
1955 170:2.20 Jesus taught that, by faith, the believer enters the kingdom now. In the various discourses he taught that two things are essential to faith-entrance into the kingdom:
2014 170:2.20 Isus je poučavao da čovjek po vjeri ulazi u kraljevstvo sada. U različitim diskursima je učio da su neophodne dvije stvari kako bi se vjerom ušlo u kraljevstvo:
1955 170:2.21 1. Faith, sincerity. To come as a little child, to receive the bestowal of sonship as a gift; to submit to the doing of the Father’s will without questioning and in the full confidence and genuine trustfulness of the Father’s wisdom; to come into the kingdom free from prejudice and preconception; to be open-minded and teachable like an unspoiled child.
2014 170:2.21 1. Vjera, iskrenost. Čovjek treba ući kao malo dijete, primiti darivanje posinjenja kao poklon; treba se podvrći izvršenju Očeve volje bez ispitivanja i s punim povjerenjem i iskrenim uzdanjem u Očevu mudrost; treba doći u kraljevstvo oslobođen o svih predrasuda i unaprijed stvorenih zaključaka; treba biti otvoren i spreman na učenje kao nerazmaženo dijete[21].
1955 170:2.23 Jesus taught that sin is not the child of a defective nature but rather the offspring of a knowing mind dominated by an unsubmissive will. Regarding sin, he taught that God has forgiven; that we make such forgiveness personally available by the act of forgiving our fellows. When you forgive your brother in the flesh, you thereby create the capacity in your own soul for the reception of the reality of God’s forgiveness of your own misdeeds.
2014 170:2.23 Isus je učio da grijeh nije rezultat izopačene prirode, nego djelo razumnog uma pod dominacijom nepokorne volje. Što se tiče grijeha, on je učio da je Bog već oprostio; da mi činimo taj oprost osobno dostupnim kad oprostimo svojim bližnjima. Kada čovjek oprosti svome bratu u tijelu, tada njegova duša dobija kapacitet za primanje stvarnosti Božjeg oprosta njegovih vlastitih nedjela.
1955 170:2.24 By the time the Apostle John began to write the story of Jesus’ life and teachings, the early Christians had experienced so much trouble with the kingdom-of-God idea as a breeder of persecution that they had largely abandoned the use of the term. John talks much about the “eternal life.” Jesus often spoke of it as the “kingdom of life.” He also frequently referred to “the kingdom of God within you.” He once spoke of such an experience as “family fellowship with God the Father.” Jesus sought to substitute many terms for the kingdom but always without success. Among others, he used: the family of God, the Father’s will, the friends of God, the fellowship of believers, the brotherhood of man, the Father’s fold, the children of God, the fellowship of the faithful, the Father’s service, and the liberated sons of God.
2014 170:2.24 Kad je apostol Ivan počeo pisati priču o Isusovom životu i nauku, rani kršćani su već doživjeli toliko problema u vezi ideje Božjeg kraljevstva kao uzroka progona, da su u velikoj mjeri odbacili upotrebu ovog pojma. Ivan govori mnogo o "vječnom životu[23]." Isus je često govorio o njemu kao o "kraljevstvu života." On ga je također nazivao "kraljevstvom Božjim u vama[24]." Jednom je govorio o takvom iskustvu kao "obiteljskom zajedništvu s Bogom Ocem." Isus je pokušao uvezti više različitih pojmova na mjesto ovog pojma kraljevstva, ali uvijek bez uspjeha. Između ostalog, koristio je: Božja obitelj, Očeva volja, Božji prijatelji, bratstvo vjernika, bratstvo ljudi, Očevo stado, djeca Božja, zajedništvo vjernih, Očeva služba i oslobođeni sinovi Božji[25][26][27][28][29][30][31][32][33][34].
1955 170:2.25 But he could not escape the use of the kingdom idea. It was more than fifty years later, not until after the destruction of Jerusalem by the Roman armies, that this concept of the kingdom began to change into the cult of eternal life as its social and institutional aspects were taken over by the rapidly expanding and crystallizing Christian church.
2014 170:2.25 Ali on nije mogao izbjeći upotrebu ideje kraljevstva. Više od pedeset godina kasnije, nakon što je Rimska vojska uništila Jeruzalem, ovaj se koncept počeo mijenjati u kult vječnog života kako je kršćanska crkva, koja se brzo širila i kristalizirala, preuzela njegove društvene i institucionalne aspekte.
¶ 3. U VEZI PRAVEDNOSTI
3. IN RELATION TO RIGHTEOUSNESS
3. U VEZI PRAVEDNOSTI
1955 170:3.1 Jesus was always trying to impress upon his apostles and disciples that they must acquire, by faith, a righteousness which would exceed the righteousness of slavish works which some of the scribes and Pharisees paraded so vaingloriously before the world.
1955 170:3.2 Though Jesus taught that faith, simple childlike belief, is the key to the door of the kingdom, he also taught that, having entered the door, there are the progressive steps of righteousness which every believing child must ascend in order to grow up to the full stature of the robust sons of God.
2014 170:3.2 Iako je Isus učio da je vjera - jednostavno djetinje vjerovanje - ključ koji otvara vrata kraljevstva, on je također učio da, nakon što čovjek uđe kroz ova vrata, tu postoje progresivni koraci pravednosti kojima se svako dijete vjere mora uspeti kako bi dostiglo puni uzrast kršnih Božjih sinova[36][37].
1955 170:3.3 It is in the consideration of the technique of receiving God’s forgiveness that the attainment of the righteousness of the kingdom is revealed. Faith is the price you pay for entrance into the family of God; but forgiveness is the act of God which accepts your faith as the price of admission. And the reception of the forgiveness of God by a kingdom believer involves a definite and actual experience and consists in the following four steps, the kingdom steps of inner righteousness:
2014 170:3.3 Dostignuće pravednosti kraljevstva je otkriveno u razmatranju tehnike primanja Božjeg oproštenja. Vjera je cijena koju čovjek plaća za prijem u Božju obitelj; ali oproštenje je akt Boga koji prihvaća čovjekovu vjeru kao cijenu prijema. A kada vjerovatelj u kraljevstvo primi Božje oproštenje, taj čin u sebi nosi određeni i stvarni doživljaj koji se sastoji od sljedeća četiri koraka unutarnje pravednosti u kraljevstvu:
2014 170:3.5 2. Čovjek neće iskreno oprostiti svojim bližnjima ako ih ne voli kao što voli samoga sebe.
1955 170:3.7 4. Moral conduct, true righteousness, becomes, then, the natural result of such love.
2014 170:3.7 4. Moralno ponašanje - istinska pravednost - je dakle prirodni ishod takve ljubavi.
1955 170:3.8 It therefore is evident that the true and inner religion of the kingdom unfailingly and increasingly tends to manifest itself in practical avenues of social service. Jesus taught a living religion that impelled its believers to engage in the doing of loving service. But Jesus did not put ethics in the place of religion. He taught religion as a cause and ethics as a result.
2014 170:3.8 Stoga je očito da istinska i unutarnja religija kraljevstva nepogrešivo i sve više teži svom ispoljenju kroz praktične puteve društvene službe. Isus je poučavao živu religiju koja je navodila svoje vjernike da sudjeluju u izvršenju službe ljubavi[40]. Ali Isus nije postavio etiku na mjesto religije. On je govorio o religiji kao uzroku, a etici kao posljedici.
1955 170:3.9 The righteousness of any act must be measured by the motive; the highest forms of good are therefore unconscious. Jesus was never concerned with morals or ethics as such. He was wholly concerned with that inward and spiritual fellowship with God the Father which so certainly and directly manifests itself as outward and loving service for man. He taught that the religion of the kingdom is a genuine personal experience which no man can contain within himself; that the consciousness of being a member of the family of believers leads inevitably to the practice of the precepts of the family conduct, the service of one’s brothers and sisters in the effort to enhance and enlarge the brotherhood.
2014 170:3.9 Pravednost bilo kojeg čina mora biti mjerena motivom; najviši oblici dobra su stoga nesvjesni. Isus se nije bavio pitanjima morala ili etike samih po sebi. On je u potpunosti bio zaokupljen tim unutarnjim i duhovnim zajedništvom s Bogom Ocem koje se tako sigurno i otvoreno očituje kao vanjska služba ljudima koja je utemeljenja na ljubavi. On je učio da je religija kraljevstva iskreno osobno iskustvo koje nitko ne može sadržavati u sebi; da svijest o pripadanju obitelji vjernika neizbježno vodi prakticiranju propisanog obiteljskog ponašanja, služenju svojoj braći i sestrama u nastojanju da se unaprijedi i poveća bratstvo ljudi.
1955 170:3.10 The religion of the kingdom is personal, individual; the fruits, the results, are familial, social. Jesus never failed to exalt the sacredness of the individual as contrasted with the community. But he also recognized that man develops his character by unselfish service; that he unfolds his moral nature in loving relations with his fellows.
2014 170:3.10 Religija kraljevstva je osobna, individualna; njezini plodovi - rezultati - su obiteljski, društveni. Isus nikada nije prestao uzdizati svetost pojedinca u suprotnosti sa zajednicom. Ali on je isto tako isticao da se čovjekov karakter razvija nesebičnom službom; da se njegova moralna priroda obznanjuje u odnosima s njegovim bližnjima koji se temelje na ljubavi.
1955 170:3.11 By teaching that the kingdom is within, by exalting the individual, Jesus struck the deathblow of the old society in that he ushered in the new dispensation of true social righteousness. This new order of society the world has little known because it has refused to practice the principles of the gospel of the kingdom of heaven. And when this kingdom of spiritual pre-eminence does come upon the earth, it will not be manifested in mere improved social and material conditions, but rather in the glories of those enhanced and enriched spiritual values which are characteristic of the approaching age of improved human relations and advancing spiritual attainments.
2014 170:3.11 Poučavajući da je kraljevstvo u čovjeku - veličajući pojedinca - Isus je zadao smrtni udarac starom društvu i uveo novu razdiobu istinske društvene pravednosti[41]. Svijet još nije upoznao ovaj novi društveni poredak, jer je odbio prakticirati načela evanđelja kraljevstva nebeskog. A kad to kraljevstvo duhovne prevlasti doista dođe na zemlju, neće se očitovati u pukom poboljšanju društvenih i materijalnih uvjeta, već u slavi tih uzvišenih i obogaćenih duhovnih vrijednosti koje obilježavaju nadolazeće doba poboljšanih ljudskih odnosa i naprednih duhovnih postignuća.
¶ 4. ISUSOVO UČENJE O KRALJEVSTVU
4. JESUS’ TEACHING ABOUT THE KINGDOM
4. ISUSOVO UČENJE O KRALJEVSTVU
1955 170:4.1 Jesus never gave a precise definition of the kingdom. At one time he would discourse on one phase of the kingdom, and at another time he would discuss a different aspect of the brotherhood of God’s reign in the hearts of men. In the course of this Sabbath afternoon’s sermon Jesus noted no less than five phases, or epochs, of the kingdom, and they were:
2014 170:4.1 Isus nikada nije dao preciznu definiciju kraljevstva. U jednom trenutku je govorio o jednoj fazi kraljevstva, a u drugom je raspravljao različite aspekte bratstva Božje vlasti u ljudskim srcima. U toku ovog subotnjeg poslijepodneva, Isus je u svojoj propovijedi pomenuo ne manje od pet faza ili epoha kraljevstva, a to su:
1955 170:4.2 1. The personal and inward experience of the spiritual life of the fellowship of the individual believer with God the Father.
2014 170:4.2 1. Osobno i unutarnje iskustvo duhovnog života zajedništva individualnih vjernika s Bogom Ocem.
1955 170:4.3 2. The enlarging brotherhood of gospel believers, the social aspects of the enhanced morals and quickened ethics resulting from the reign of God’s spirit in the hearts of individual believers.
2014 170:4.3 2. Rastuće bratstvo vjernika u evanđelje, društvene aspekte unaprijeđenih morala i oživljene etike koji proizlaze iz vladavine Božjeg duha u srcima individualnih vjernika.
1955 170:4.4 3. The supermortal brotherhood of invisible spiritual beings which prevails on earth and in heaven, the superhuman kingdom of God.
2014 170:4.4 3. Nadljudsko bratstvo nevidljivih duhovnih bića koje prevladava na zemlji i na nebu, nadljudsko kraljevstvo Božje.
1955 170:4.5 4. The prospect of the more perfect fulfillment of the will of God, the advance toward the dawn of a new social order in connection with improved spiritual living—the next age of man.
2014 170:4.5 4. Obećanje savršenijeg ispunjenja Božje volje, napredak u ostvarenju novog društvenog poretka povezanog s uzvišenijim duhovnim življenjem - naredno doba čovjeka.
1955 170:4.6 5. The kingdom in its fullness, the future spiritual age of light and life on earth.
1955 170:4.7 Wherefore must we always examine the Master’s teaching to ascertain which of these five phases he may have reference to when he makes use of the term kingdom of heaven. By this process of gradually changing man’s will and thus affecting human decisions, Michael and his associates are likewise gradually but certainly changing the entire course of human evolution, social and otherwise.
2014 170:4.7 Zato moramo uvijek ispitati Učiteljev nauk kako bi sa sigurnošću znali na koju od ovih pet faza se odnosi pojam kraljevstva nebeskog. Ovim procesom postupnog mijenjanja ljudske volje i na taj način utjecanja na ljudske odluke, Mihael i njegovi suradnici su isto tako postupno ali sigurno promijenili cijeli tijek ljudske evolucije, društvene i druge.
1955 170:4.8 The Master on this occasion placed emphasis on the following five points as representing the cardinal features of the gospel of the kingdom:
2014 170:4.8 Učitelj je ovom prilikom naglasio sljedećih pet točaka koje predstavljaju osnovna obilježja evanđelja kraljevstva:
1955 170:4.9 1. The pre-eminence of the individual.
2014 170:4.9 1. Prevlast individualnog čovjeka.
1955 170:4.10 2. The will as the determining factor in man’s experience.
2014 170:4.10 2. Volju kao odlučujući faktor u čovjekovom iskustvu.
1955 170:4.11 3. Spiritual fellowship with God the Father.
2014 170:4.11 3. Duhovno zajedništvo s Bogom Ocem.
2014 170:4.12 4. Najviša zadovoljstva koja proizlaze iz službe bližnjima koja je motivirana ljubavlju.
1955 170:4.13 5. The transcendency of the spiritual over the material in human personality.
2014 170:4.13 5. Uzvišenost duhovnog nad materijalnim u ljudskoj ličnosti.
1955 170:4.14 This world has never seriously or sincerely or honestly tried out these dynamic ideas and divine ideals of Jesus’ doctrine of the kingdom of heaven. But you should not become discouraged by the apparently slow progress of the kingdom idea on Urantia. Remember that the order of progressive evolution is subjected to sudden and unexpected periodical changes in both the material and the spiritual worlds. The bestowal of Jesus as an incarnated Son was just such a strange and unexpected event in the spiritual life of the world. Neither make the fatal mistake, in looking for the age manifestation of the kingdom, of failing to effect its establishment within your own souls.
2014 170:4.14 Ovaj svijet nije nikada pokušao ozbiljno, iskreno i otvoreno isprobati ove dinamične ideje i božanske ideale Isusovog nauka o kraljevstvu nebeskom. Ali neka vas ne obeshrabri naizgled spori napredak koncepcije kraljevstva na Urantiji. Ne zaboravite da je progresivna evolucija s vremena na vrijeme podvrgnuta iznenadnim i neočekivanim prevratima u materijalnom kao i duhovnom svijetu. Darivanje Isusa kao utjelovljenog Sina bilo je upravo takav čudni i nenadani događaj u duhovnom životu svijeta. I nemojte učiniti kobnu grešku u tome da, dok tragate za epohalnom manifestacijom kraljevstva, previdite osigurati njegovu uspostavu u svojim vlastitim dušama.
1955 170:4.15 Although Jesus referred one phase of the kingdom to the future and did, on numerous occasions, intimate that such an event might appear as a part of a world crisis; and though he did likewise most certainly, on several occasions, definitely promise sometime to return to Urantia, it should be recorded that he never positively linked these two ideas together. He promised a new revelation of the kingdom on earth and at some future time; he also promised sometime to come back to this world in person; but he did not say that these two events were synonymous. From all we know these promises may, or may not, refer to the same event.
2014 170:4.15 Premda je Isus govorio o jednoj fazi kraljevstva kao budućoj pojavi i premda je u više navrata natuknuo da se takav događaj može javiti u okvirima svjetske krize; i dok je sasvim sigurno, u nekoliko navrata, definitivno obećao da se jednog dana namjerava vratiti na Urantiju, trebamo zabilježiti da nikada nije čvrsto vezivao ove dvije ideje. On je obećao novo otkrivenje kraljevstva na zemlji i u neko buduće vrijeme; on je također obećao da se jednog dana osobno vrati na ovaj svijet; ali nije rekao da se ova dva događaja trebaju podudariti. Iz svega što znamo, ta se obećanja mogu ali ne moraju odnositi na jedan te isti događaj.
1955 170:4.16 His apostles and disciples most certainly linked these two teachings together. When the kingdom failed to materialize as they had expected, recalling the Master’s teaching concerning a future kingdom and remembering his promise to come again, they jumped to the conclusion that these promises referred to an identical event; and therefore they lived in hope of his immediate second coming to establish the kingdom in its fullness and with power and glory. And so have successive believing generations lived on earth entertaining the same inspiring but disappointing hope.
2014 170:4.16 Njegovi apostoli i učenici su zasigurno povezali ova dva učenja. Kako nije došlo do ostvarenja kraljevstva kao što su oni očekivali, sjećajući se Učiteljevog nauka o budućem kraljevstvu i njegovog obećanja da će ponovo doći, skočili su na zaključak da se ta obećanja odnose na jedan te isti događaj; i zato su živjeli u nadi u njegov skori dolazak da utemelji kraljevstvo u punini i u slavi i moći. I tako su buduće generacije vjernika koje su živjele na zemlji gajile istu ovu inspirativnu nadu koja im je jedino donijela razočaranje.
¶ 5. KASNIJE IDEJE O KRALJEVSTVU
5. LATER IDEAS OF THE KINGDOM
5. KASNIJE IDEJE O KRALJEVSTVU
1955 170:5.1 Having summarized the teachings of Jesus about the kingdom of heaven, we are permitted to narrate certain later ideas which became attached to the concept of the kingdom and to engage in a prophetic forecast of the kingdom as it may evolve in the age to come.
2014 170:5.1 Nakon ovog sažetka Isusovih učenja o kraljevstvu nebeskom, dopušteno nam je prikazati neke novije ideje koje su povezane s konceptom kraljevstva i upustiti se u proročka predviđanja o mogućem razvitku kraljevstva u budućim dobima.
1955 170:5.2 Throughout the first centuries of the Christian propaganda, the idea of the kingdom of heaven was tremendously influenced by the then rapidly spreading notions of Greek idealism, the idea of the natural as the shadow of the spiritual—the temporal as the time shadow of the eternal.
1955 170:5.3 But the great step which marked the transplantation of the teachings of Jesus from a Jewish to a gentile soil was taken when the Messiah of the kingdom became the Redeemer of the church, a religious and social organization growing out of the activities of Paul and his successors and based on the teachings of Jesus as they were supplemented by the ideas of Philo and the Persian doctrines of good and evil.
2014 170:5.3 Ali veliki korak koji je označio presađivanje Isusovih učenja iz židovskog u pogansko tlo dogodio se kada je Mesija kraljevstva postao Otkupitelj crkve, religiozne i društvene organizacije koja je izrasla iz aktivnosti Pavla i njegovih učenika, a koja se temeljila na Isusovim učenjima nadopunjenim Filonovim idejama i perzijskim doktrinama dobra i zla.
1955 170:5.4 The ideas and ideals of Jesus, embodied in the teaching of the gospel of the kingdom, nearly failed of realization as his followers progressively distorted his pronouncements. The Master’s concept of the kingdom was notably modified by two great tendencies:
2014 170:5.4 Ostvarenje Isusovih ideja i ideala, utjelovljenih u nauku o evanđelju kraljevstva, skoro je propalo s obzirom da su njegovi sljedbenici s vremenom iskrivili njegove izjave. Učiteljev koncept kraljevstva je značajno izmijenjen dvjema bitnim strujama:
1955 170:5.5 1. The Jewish believers persisted in regarding him as the Messiah. They believed that Jesus would very soon return actually to establish the world-wide and more or less material kingdom.
2014 170:5.5 1. Židovski vjernici su ustrajali u smatranju da je bio Mesija. Oni su vjerovali da se Isus ubrzo trebao vratiti da uspostavi svjetsko i manje ili više materijalno kraljevstvo.
1955 170:5.6 2. The gentile Christians began very early to accept the doctrines of Paul, which led increasingly to the general belief that Jesus was the Redeemer of the children of the church, the new and institutional successor of the earlier concept of the purely spiritual brotherhood of the kingdom.
1955 170:5.7 The church, as a social outgrowth of the kingdom, would have been wholly natural and even desirable. The evil of the church was not its existence, but rather that it almost completely supplanted the Jesus concept of the kingdom. Paul’s institutionalized church became a virtual substitute for the kingdom of heaven which Jesus had proclaimed.
2014 170:5.7 Crkva, kao društveni izdanak kraljevstva, bila je u potpunosti prirodna, čak i poželjna. Zlo crkve nije bilo njezino postojanje, već što je skoro u potpunosti istisnula Isusov koncept kraljevstva. Pavlova institucionalizirana crkva je doslovce zauzela mjesto kraljevstva nebeskog koje je Isus proglasio[45].
1955 170:5.9 The kingdom of Jesus’ teaching, the spiritual ideal of individual righteousness and the concept of man’s divine fellowship with God, became gradually submerged into the mystic conception of the person of Jesus as the Redeemer-Creator and spiritual head of a socialized religious community. In this way a formal and institutional church became the substitute for the individually spirit-led brotherhood of the kingdom.
2014 170:5.9 Kraljevstvo Isusovog nauka, duhovni ideal individualne pravednosti i ideja čovjekovog božanskog zajedništva s Bogom, postupno je postalo uronjeno u mističnu koncepciju Isusove osobe kao Otkupitelja- Stvoritelja i duhovnog poglavara podruštvljene religiozne zajednice. Na taj način formalna i institucionalna crkva je postala zamjena za individualno bratstvo kraljevstva pod upravom duha.
1955 170:5.10 The church was an inevitable and useful social result of Jesus’ life and teachings; the tragedy consisted in the fact that this social reaction to the teachings of the kingdom so fully displaced the spiritual concept of the real kingdom as Jesus taught and lived it.
2014 170:5.10 Crkva je bila neizbježan i koristan društveni proizvod Isusovog života i učenja; tragedija je počivala u činjenici da je ova društvena reakcija na učenja o kraljevstvu u tolikoj mjeri zauzela mjesto društvenog koncepta stvarnog kraljevstva koje je Isus učio i živio.
1955 170:5.11 The kingdom, to the Jews, was the Israelite community; to the gentiles it became the Christian church. To Jesus the kingdom was the sum of those individuals who had confessed their faith in the fatherhood of God, thereby declaring their wholehearted dedication to the doing of the will of God, thus becoming members of the spiritual brotherhood of man.
2014 170:5.11 Za Židove, kraljevstvo je bilo izraelska društvena zajednica; za pogane, kršćanska crkva je postala kraljevstvo. Za Isusa, kraljevstvo je bilo zbroj tih individualnih osoba koje priznaju svoju vjeru u očinstvo Boga i koje na taj način iskazuju svoju bezrezervnu predanost vršenju Božje volje, čime postaju članovi duhovnog bratstva ljudi.
1955 170:5.12 The Master fully realized that certain social results would appear in the world as a consequence of the spread of the gospel of the kingdom; but he intended that all such desirable social manifestations should appear as unconscious and inevitable outgrowths, or natural fruits, of this inner personal experience of individual believers, this purely spiritual fellowship and communion with the divine spirit which indwells and activates all such believers.
2014 170:5.12 Učitelj je u potpunosti shvaćao da se određeni društveni rezultati moraju pojaviti u svijetu kao posljedica širenja evanđelja kraljevstva; ali on je htio da se sve te poželjne društvene manifestacije pojave kao nesvjesni i neizbježni izdanci ili prirodni plodovi ovog unutarnjeg iskustva individualnih vjernika, ovog čisto duhovnog prijateljstva i zajedništva s božanskim duhom koji živi u svim takvim vjernicima i koji ih aktivira.
1955 170:5.13 Jesus foresaw that a social organization, or church, would follow the progress of the true spiritual kingdom, and that is why he never opposed the apostles’ practicing the rite of John’s baptism. He taught that the truth-loving soul, the one who hungers and thirsts for righteousness, for God, is admitted by faith to the spiritual kingdom; at the same time the apostles taught that such a believer is admitted to the social organization of disciples by the outward rite of baptism.
2014 170:5.13 Isus je predvidio da će društvena organizacija - odnosno crkva - pratiti razvoj istinskog duhovnog kraljevstva i iz tog se razloga nikad nije protivio kad su apostoli slijedili Ivanov primjer prakticirajući obred krštenja. On je učio da duša koja voli istinu, koja gladuje i žedni za pravednošću - za Bogom - ulazi u duhovno kraljevstvo zahvaljujući svojoj vjeri; apostoli su međutim u isto vrijeme učili da se takav vjernik prima u društvenu organizaciju učenika zahvaljujući vanjskom obredu krštenja[47][48][49].
1955 170:5.14 When Jesus’ immediate followers recognized their partial failure to realize his ideal of the establishment of the kingdom in the hearts of men by the spirit’s domination and guidance of the individual believer, they set about to save his teaching from being wholly lost by substituting for the Master’s ideal of the kingdom the gradual creation of a visible social organization, the Christian church. And when they had accomplished this program of substitution, in order to maintain consistency and to provide for the recognition of the Master’s teaching regarding the fact of the kingdom, they proceeded to set the kingdom off into the future. The church, just as soon as it was well established, began to teach that the kingdom was in reality to appear at the culmination of the Christian age, at the second coming of Christ.
2014 170:5.14 Kad su Isusovi neposredni sljedbenici spoznali svoj djelomični neuspjeh u ostvarenju njegovog ideala utemeljenja kraljevstva u srcima ljudi kroz dominaciju duha i vodstvo individualnog vjernika, oni su, kako se njegova učenja ne bi potpuno izgubila, krenuli raditi na zamjeni Učiteljevog ideala kraljevstva s postupnim stvaranjem vidljive društvene organizacije, kršćanske crkve. A kada su sproveli ovaj plan zamjene, kako bi se zadržala dosljednost i osiguralo priznanje Učiteljevog nauka o stvarnosti kraljevstva, oni su odlučili pogurati to kraljevstvo u budućnost. Od trenutka svog utemeljenja, crkva je počela učiti da se kraljevstvo ustvari treba pojaviti na vrhuncu kršćanskog doba, prilikom Kristovog drugog dolaska.
1955 170:5.15 In this manner the kingdom became the concept of an age, the idea of a future visitation, and the ideal of the final redemption of the saints of the Most High. The early Christians (and all too many of the later ones) generally lost sight of the Father-and-son idea embodied in Jesus’ teaching of the kingdom, while they substituted therefor the well-organized social fellowship of the church. The church thus became in the main a social brotherhood which effectively displaced Jesus’ concept and ideal of a spiritual brotherhood.
2014 170:5.15 Kraljevstvo je tako postalo pojam povezan s određenom dobi, ideja budućeg posjeta i ideal konačnog otkupljenja svetaca Svevišnjega[50]. Rani kršćani (i previše onih kasnijih) su uglavnom izgubili ideju o Ocu i sinu utjelovljenu u Isusovom nauku kraljevstva, te su na njezino mjesto uveli ideju dobro organiziranog društvenog zajedništva crkve. Crkva je tako postala glavnim društvenim bratstvom koje je učinkovito istisnulo Isusov koncept i ideal duhovnog bratstva.
1955 170:5.16 Jesus’ ideal concept largely failed, but upon the foundation of the Master’s personal life and teachings, supplemented by the Greek and Persian concepts of eternal life and augmented by Philo’s doctrine of the temporal contrasted with the spiritual, Paul went forth to build up one of the most progressive human societies which has ever existed on Urantia.
2014 170:5.16 Isusov idealni koncept je u velikoj mjeri propao, ali na temeljima Učiteljevog osobnog života i učenja uz dodatak grčkih i perzijskih ideja vječnog života i Filonovih doktrina o svjetovnom u suprotnosti s duhovnim, Pavao je izgradio jedno od najnaprednijih ljudskih društava koja su ikada postojala na Urantiji.
1955 170:5.17 The concept of Jesus is still alive in the advanced religions of the world. Paul’s Christian church is the socialized and humanized shadow of what Jesus intended the kingdom of heaven to be—and what it most certainly will yet become. Paul and his successors partly transferred the issues of eternal life from the individual to the church. Christ thus became the head of the church rather than the elder brother of each individual believer in the Father’s family of the kingdom. Paul and his contemporaries applied all of Jesus’ spiritual implications regarding himself and the individual believer to the church as a group of believers; and in doing this, they struck a deathblow to Jesus’ concept of the divine kingdom in the heart of the individual believer.
2014 170:5.17 Isusov koncept još uvijek živi u naprednim religijama svijeta. Pavlova kršćanska crkva je podruštvljena i humanizirana sjena onoga što je Isus namjeravao da kraljevstvo nebesko bude - i što će zasigurno jednom biti. Pavao i njegovi sljedbenici su djelomično prenijeli pitanja vječnog života od individue na crkvu. Krist je tako postao glava crkve, umjesto što će biti stariji brat svakog individualnog vjernika u Očevoj obitelji kraljevstva[51][52]. Pavao i njegovi suvremenici su primijenili sve Isusove duhovne implikacije u vezi s njim samim i s individualnim vjernikom na crkvu kao skupinu vjernika; i kad su to činili, oni su zadali smrtni udarac Isusovom konceptu božanskog kraljevstva u srcu individualnog vjernika.
1955 170:5.18 And so, for centuries, the Christian church has labored under great embarrassment because it dared to lay claim to those mysterious powers and privileges of the kingdom, powers and privileges which can be exercised and experienced only between Jesus and his spiritual believer brothers. And thus it becomes apparent that membership in the church does not necessarily mean fellowship in the kingdom; one is spiritual, the other mainly social.
2014 170:5.18 I tako, već stoljećima, kršćanska crkva se nalazi u nelagodnoj poziciji, jer se usudila položiti pravo na te tajanstvene moći i privilegije kraljevstva, moći i privilegije koje se mogu izvršiti i doživjeti samo između Isusa i njegove braće vjernika. I tako to postaje očito da članstvo u crkvi ne mora da znači zajedništvo u kraljevstvu; jedno je duhovno, a drugo je uglavnom društveno.
1955 170:5.19 Sooner or later another and greater John the Baptist is due to arise proclaiming “the kingdom of God is at hand”—meaning a return to the high spiritual concept of Jesus, who proclaimed that the kingdom is the will of his heavenly Father dominant and transcendent in the heart of the believer—and doing all this without in any way referring either to the visible church on earth or to the anticipated second coming of Christ. There must come a revival of the actual teachings of Jesus, such a restatement as will undo the work of his early followers who went about to create a sociophilosophical system of belief regarding the fact of Michael’s sojourn on earth. In a short time the teaching of this story about Jesus nearly supplanted the preaching of Jesus’ gospel of the kingdom. In this way a historical religion displaced that teaching in which Jesus had blended man’s highest moral ideas and spiritual ideals with man’s most sublime hope for the future—eternal life. And that was the gospel of the kingdom.
2014 170:5.19 Prije ili kasnije doći će jedan drugi i veći Ivan Krstitelj da proglasi kako se "približilo kraljevstvo Božje" - što treba da znači povratak visokom duhovnom konceptu Isusa koji je proglasio da je kraljevstvo volja njegovog nebeskog Oca dominantna i transcendentna u srcu vjernika - i učinit će sve to bez bilo kakvog upućivanja na vidljivu crkvu na zemlji ili na očekivani drugi dolazak Krista[53]. Mora doći do oživljavanja stvarnih učenja Isusa, do takve nove definicije koja može poništiti rad njegovih ranijih sljedbenika koji su htjeli stvoriti sociofilozofski sustav vjerovanja oko činjeniceMihaelovog boravka na zemlji. U kratkom vremenu nauk ove priče o Isusu gotovo je istisnuo propovijedanje Isusovog evanđelja kraljevstva. Na taj je način povijesna religija istisnula to učenje u kojem je Isus ujedinio čovjekove najviše moralne ideje i duhovne ideale s čovjekovom najvišom nadom za budućnost - vječnim životom. A to je evanđelje kraljevstva.
1955 170:5.20 It is just because the gospel of Jesus was so many-sided that within a few centuries students of the records of his teachings became divided up into so many cults and sects. This pitiful subdivision of Christian believers results from failure to discern in the Master’s manifold teachings the divine oneness of his matchless life. But someday the true believers in Jesus will not be thus spiritually divided in their attitude before unbelievers. Always we may have diversity of intellectual comprehension and interpretation, even varying degrees of socialization, but lack of spiritual brotherhood is both inexcusable and reprehensible.
2014 170:5.20 Upravo zato što je Isusovo evanđelje bilo tako mnogostrano, u roku od nekoliko stoljeća došlo je do rascjepa među učiteljima zapisa njegovog života u velik broj kultova i sekti. Ta nesretna podjela kršćanskih vjernika proizlazi iz njihova neuspjeha da u Učiteljevim mnogostrukim učenjima raspoznaju božansko jedinstvo njegovog nenadmašivog života. Ali jednog dana istinski vjernici u Isusa neće biti tako duhovno podijeljeni u stavu pred nevjernicima. Ljudi se uvijek mogu razlikovati po intelektualnom razumijevanju i tumačenju, čak imati različite stupnjeve podruštvljenja, ali nedostatak duhovnog bratstva je i neoprostiv i prijekoran.
1955 170:5.21 Mistake not! there is in the teachings of Jesus an eternal nature which will not permit them forever to remain unfruitful in the hearts of thinking men. The kingdom as Jesus conceived it has to a large extent failed on earth; for the time being, an outward church has taken its place; but you should comprehend that this church is only the larval stage of the thwarted spiritual kingdom, which will carry it through this material age and over into a more spiritual dispensation where the Master’s teachings may enjoy a fuller opportunity for development. Thus does the so-called Christian church become the cocoon in which the kingdom of Jesus’ concept now slumbers. The kingdom of the divine brotherhood is still alive and will eventually and certainly come forth from this long submergence, just as surely as the butterfly eventually emerges as the beautiful unfolding of its less attractive creature of metamorphic development.
2014 170:5.21 Nemojte pogriješiti! u Isusovim učenjima postoji vječna priroda koja im neće dopustiti da zauvijek ostanu neplodna u srcima razboritih ljudi. Kraljevstvo - kako ga je Isus shvaćao - na zemlji se većim dijelom nije ostvarilo; za sada, vanjska crkva je zauzela njegovo mjesto; ali trebate shvatiti da je ova crkva samo početna faza nepotpuno razvijenog duhovnog kraljevstva, koja ga nosi kroz ovo materijalno doba i uvodi u duhovnije razdoblje kad Učiteljev nauk može uživati puniju priliku za razvoj. Na taj način takozvana kršćanska crkva postaje čahura u kojoj trenutno drijema Isusov koncept kraljevstva. Kraljevstvo božanskog bratstva je još uvijek živo i sigurno se treba probuditi iz tog dugog sna, upravo onako kako se leptir zasigurno i prekrasno javlja iz svojeg manje privlačnog oblika metamorfnog razvoja.
¶ Reference
¶ Biblija
- ↑ 170:1.2 Kraljevstvo kao sadašnja stvarnost: Ps 22:28; Ps 66:7; Iz 9:7; Jr 10:10; Dn 4:3; Dn 6:26.
- ↑ 170:1.3 Kraljevstvo kao buduća nada: 1 Ljet 17:12; Iz 9:6-7; Iz 11:1-10; Ob 1:21; Mih 4:5; Lk 1:32; 2 Sam 7:12.
- ↑ 170:1.3 Koncept Ivana Krstitelja: Mt 3:1-2.
- ↑ 170:1.4 Isus je naučavao oba gledišta: Mt 4:17,23; Mk 1:14-15; Lk 9:2; Dj 28:31.
- ↑ 170:1.5 Židovski stavovi: nadnaravno podrijetlo: Ps 72:1-19; Iz 2:2-4; Zah 14:7.
- ↑ 170:1.13 Kraljevstvo u tebi: Job 32:8; Iz 63:11; Ez 37:14; Mt 10:20; Lk 17:21; Iv 17:21-23; Rim 8:9-11; 1 Kor 3:16-17; 1 Kor 8:19; 2 Kor 6:16; Gal 2:20; 1 Iv 3:24; 1 Iv 4:12-15; Otk 21:3.
- ↑ 170:1.17 Evanđelje kraljevstva: Mt 4:23; Mt 9:35; Mt 24:14; Mk 1:14-15.
- ↑ 170:2.2 Evanđelje oslobađa čovjeka: Iv 8:32,36; Rim 8:2,15; 2 Kor 3:17; Gal 5:13.
- ↑ 170:2.2 Nada za vječni život: Dn 12:2; Mt 19:16,29; Mt 25:46; Mk 10:17,30; Lk 10:25; Lk 18:18,30; Iv 3:15-16,36; Iv 4:14,36; Iv 5:24,39; Iv 6:27,40,47; Iv 6:54,68; Iv 8:51-52; Iv 10:28; Iv 11:25-26; Iv 12:25,50; Iv 17:2-3; Dj 13:46-48; Rim 2:7; Rim 5:21; Rim 6:22-23; Gal 6:8; 1 Tim 1:16; 1 Tim 6:12,19; Tit 1:2; Tit 3:7; 1 Iv 1:2; 1 Iv 2:25; 1 Iv 3:15; 1 Iv 5:11,13,20; Jd 1:21; Otk 22:5.
- ↑ 170:2.3 Utjeha za sve: Mt 11:5; Lk 7:22.
- ↑ 170:2.4 Novo etičko mjerilo: Mt 5:3-7:23; Lk 6:20-38.
- ↑ 170:2.5 Duhovno iznad fizičkog: Mt 6:19-21; Lk 12:21,31-34; Iv 3:3-16,19-21.
- ↑ 170:2.6 Duhovno postignuće: Mt 6:19-21; Iv 4:14; Iv 6:27,51,68.
- ↑ 170:2.7 Nagrada pravednicima: Mt 5:10-16; Lk 6:22-30,35.
- ↑ 170:2.8 Spašeni sinovi Božji: 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.
- ↑ 170:2.10 Vjerovanje u zemaljsko kraljevstvo: Mt 24:27-30; Mt 25:31-34; Mk 13:24-26; Mk 14:62; Lk 21:27; Otk 1:7.
- ↑ 170:2.11 Dođi kraljevstvo tvoje, bit će sve: Mt 6:10; Lk 11:2.
- ↑ 170:2.16 Kvasac u tijestu: Mt 13:33; Lk 13:21.
- ↑ 170:2.16 Sjeme gorušice: Mt 13:31-32; Mk 4:31; Lk 13:19.
- ↑ 170:2.16 Vjerujte da kraj iznenadan i spektakularan: Mt 24:29-31; Mk 13:24-27; Lk 21:11,25-27; Dj 2:19-20; 2 Pt 3:10,12.
- ↑ 170:2.21 Vjera kao malo dijete: Mt 18:2-6; Mt 19:13-14; Mk 9:36-37; Mk 10:13-15; Lk 9:47-48; Lk 18:15-17.
- ↑ 170:2.22 Glad za istinom: Mt 5:6; Iv 4:10,14; Iv 6:48,50,58; Iv 7:37-38.
- ↑ 170:2.24 Vječni i beskrajni život: Dn 12:2; Mt 19:16,29; Mt 25:46; Mk 10:17,30; Lk 10:25; Lk 18:18,30; Iv 3:15-16,36; Iv 4:14,36; Iv 5:24,39; Iv 6:27,40,47; Iv 6:54,68; Iv 8:51-52; Iv 10:28; Iv 11:25-26; Iv 12:25,50; Iv 17:2-3; Dj 13:46-48; Rim 2:7; Rim 5:21; Rim 6:22-23; Gal 6:8; 1 Tim 1:16; 1 Tim 6:12,19; Tit 1:2; Tit 3:7; 1 Iv 1:2; 1 Iv 2:25; 1 Iv 3:15; 1 Iv 5:11,13,20; Jd 1:21; Otk 22:5.
- ↑ 170:2.24 Kraljevstvo Božje u nama: Job 32:8,18; Iz 63:10-11; Ez 37:14; Mt 10:20; Lk 17:21; Iv 17:21-23; Rim 8:9-11; 1 Kor 3:16-17; 1 Kor 6:19; 2 Kor 6:16; Gal 2:20; 1 Iv 3:24; 1 Iv 4:12-15; Otk 21:3.
- ↑ 170:2.24 Obiteljsko druženje s Bogom: Mt 7:11; Mt 23:9; Lk 8:20-21. Isus je koristio izraz „Božja obitelj“: Mt 12:48-50; Mk 3:33-35; Lk 8:20-21. Pavao je koristio izraz „Božja obitelj“: Ef 3:14-15.
- ↑ 170:2.24 Isus je naučavao „Očevu volju“: Ps 143:10; Sir 15:11-20; Mt 6:10; Mt 7:21; Mt 12:50; Mt 26:39,42,44; Mk 3:35; Mk 14:36,39; Lk 8:21; Lk 11:2; Lk 22:42; Iv 4:34; Iv 5:30; Iv 6:38-40; Iv 7:16-17; Iv 9:31; Iv 14:21-24; Iv 15:10,14-16; Iv 17:4.
- ↑ 170:2.24 Prijatelji Božji: Iv 15:13-15.
- ↑ 170:2.24 Zajedništvo vjernika: Iv 12:44-46.
- ↑ 170:2.24 Bratstvo ljudi: 1 Pt 2:17.
- ↑ 170:2.24 Očev tor: Iv 10:7-15; Iv 21:15-17.
- ↑ 170:2.24 Djeca Božja: 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.
- ↑ 170:2.24 Zajedništvo vjernika: Dj 2:42; 1 Iv 1:3-7.
- ↑ 170:2.24 Očeva usluga: Iv 12:26.
- ↑ 170:2.24 Oslobođeni sinovi Božji: 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.
- ↑ 170:3.1 Pravednost vjerom: Mt 5:20.
- ↑ 170:3.2 Jednostavno dječje uvjerenje: Mt 18:2-6; Mt 19:13-14; Mk 9:36-37; Mk 10:13-15; Lk 9:47-48; Lk 18:16-17.
- ↑ 170:3.2 Također je potrebna pravednost: Mt 5:6,20,33; Dj 10:35; Jak 2:14-26.
- ↑ 170:3.4 Oprošteno nam je kako mi opraštamo: Sir 28:1-6; Mt 6:12,14-15; Mt 18:21-35; Mk 11:25-26; Lk 6:37b; Lk 11:4a; Lk 17:3-4; Ef 4:32; 1 Iv 2:12.
- ↑ 170:3.6 Ljubi bližnjega svoga: 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.
- ↑ 170:3.8 Usluga s ljubavlju: Mt 20:26-27; Mt 23:11; Mk 9:35; Mk 10:43-45; Lk 22:26.
- ↑ 170:3.11 Novi pogled: kraljevstvo iznutra: Lk 17:21.
- ↑ 170:4.6 Završna vremena: Dn 12:1-2; Mt 24:29-31; Mk 13:24-27; Lk 21:25-28.
- ↑ 170:5.2 Prirodno kao sjena duhovnog: Kol 2:16-17; Heb 8:4-5; Heb 10:1.
- ↑ 170:5.6 Isus kao Otkupitelj Crkve: Dj 20:28; Rim 3:24-25; Gal 3:13-14; Gal 4:4-5; Ef 1:7,20-22; Kol 1:14-15,18-20; Tit 2:13-14; Heb 9:12,15,22; 1 Pt 1:18-19.
- ↑ 170:5.7 Pavlova institucionalizirana crkva: Rim 12:4-8; 1 Kor 12:12-31a; Ef 5:21-32; Kol 2:17-19.
- ↑ 170:5.8 Kraljevstvo u srcima će se širiti: Lk 17:21.
- ↑ 170:5.13 Glad i žeđ za pravednošću: Mt 5:6; Lk 6:21.
- ↑ 170:5.13 Primanje vjerom: Mt 11:28-30; Iv 7:37; Dj 16:30-31,33.
- ↑ 170:5.13 Krštenje, prijem u društveni red: Dj 2:38,41; Dj 8:12; 1 Kor 15:9; Gal 3:27-28.
- ↑ 170:5.15 Pogled na kraj vremena: Dn 7:27.
- ↑ 170:5.17 Krist je postao „glava crkve“: 1 Kor 11:3; Ef 5:23-24; Kol 1:18.
- ↑ 170:5.17 Stariji brat vjernika: Mt 12:50; Mk 3:35; Lk 8:21.
- ↑ 170:5.19 Kraljevstvo Božje je blizu: Mt 3:2; Mt 10:7; Mk 1:15; Lk 21:31.