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THE TIME OF THE TOMB
POGLAVLJE 188 : ISUSOVO TIJELO U GROBNICI
1955 188:0.1 THE day and a half that Jesus’ mortal body lay in the tomb of Joseph, the period between his death on the cross and his resurrection, is a chapter in the earth career of Michael which is little known to us. We can narrate the burial of the Son of Man and put in this record the events associated with his resurrection, but we cannot supply much information of an authentic nature about what really transpired during this epoch of about thirty-six hours, from three o’clock Friday afternoon to three o’clock Sunday morning. This period in the Master’s career began shortly before he was taken down from the cross by the Roman soldiers. He hung upon the cross about one hour after his death. He would have been taken down sooner but for the delay in dispatching the two brigands.
2014 188:0.1 DAN i pol dok je Isusovo smrtno tijelo ležalo u Josipovom grobu - razdoblje između njegove smrti na križu i uskrsnuća - je period Mihaelovog života koji nam je malo poznat. Možemo govoriti o detaljima pogreba Sina Čovječjeg i opisati događaje vezane uz njegovo uskrsnuće, ali ne možemo ponuditi autentične informacije o događajima koji su se odigrali tijekom ovih trideset šest sati, od tri sata u petak poslije podne, do tri sata u nedjelju ujutro. To je razdoblje Učiteljevog života započelo nedugo prije nego su rimski vojnici skinuli njegovo tijelo s križa.On je visio na križu oko jedan sat poslije smrti. Bili bi ga skinuli ranije da nisu prvo skidali tijela dvojice razbojnika.
1955 188:0.2 The rulers of the Jews had planned to have Jesus’ body thrown in the open burial pits of Gehenna, south of the city; it was the custom thus to dispose of the victims of crucifixion. If this plan had been followed, the body of the Master would have been exposed to the wild beasts.
2014 188:0.2 Vladari Židova su planirali baciti Isusovo tijelo u otvoreni grob na Geheni, južno od grada; tako su običano postupali s tijelima razapetih osoba. U tom bi slučaju Učiteljevo tijelo bilo na milosti divljih zvijeri.
1955 188:0.3 In the meantime, Joseph of Arimathea, accompanied by Nicodemus, had gone to Pilate and asked that the body of Jesus be turned over to them for proper burial. It was not uncommon for friends of crucified persons to offer bribes to the Roman authorities for the privilege of gaining possession of such bodies. Joseph went before Pilate with a large sum of money, in case it became necessary to pay for permission to remove Jesus’ body to a private burial tomb. But Pilate would not take money for this. When he heard the request, he quickly signed the order which authorized Joseph to proceed to Golgotha and take immediate and full possession of the Master’s body. In the meantime, the sandstorm having considerably abated, a group of Jews representing the Sanhedrin had gone out to Golgotha for the purpose of making sure that Jesus’ body accompanied those of the brigands to the open public burial pits.
2014 188:0.3 U međuvremenu, Josip iz Arimateje je otišao k Pilatu u pratnji Nikodema kako bi tražio Isusovo tijelo da mu priredi prikladan pogreb
[1]. Nije bilo neuobičajeno da prijatelji razapetih osoba ponude mito rimskim vlastima za povlasticu da dobiju tijela svojih prijatelja. Josip je tako otišao k Pilatu s velikom sumom novca, u slučaju da mora platiti dopuštenje da položi Isusovo tijelo u privatni grob. Ali Pilat nije htio uzeti novac za ovo dopuštenje. Kad je čuo njihov zahtjev, brzo je potpisao zapovijed kojom je dao pravo Josipu da ode na Golgotu i da odmah uzme Učiteljevo tijelo. U međuvremenu, kako se pješčana oluja stišala, grupa Židova koja je predstavljala Veliko vijeće otišla je na Golgotu kako bi se pobrinula da se Isusovo tijelo baci u otvoreni grob s tijelima dvojice razbojnika.
¶ 1. ISUSOV POGREB
1. THE BURIAL OF JESUS
1. ISUSOV POGREB
1955 188:1.1 When Joseph and Nicodemus arrived at Golgotha, they found the soldiers taking Jesus down from the cross and the representatives of the Sanhedrin standing by to see that none of Jesus’ followers prevented his body from going to the criminal burial pits. When Joseph presented Pilate’s order for the Master’s body to the centurion, the Jews raised a tumult and clamored for its possession. In their raving they sought violently to take possession of the body, and when they did this, the centurion ordered four of his soldiers to his side, and with drawn swords they stood astride the Master’s body as it lay there on the ground. The centurion ordered the other soldiers to leave the two thieves while they drove back this angry mob of infuriated Jews. When order had been restored, the centurion read the permit from Pilate to the Jews and, stepping aside, said to Joseph: “This body is yours to do with as you see fit. I and my soldiers will stand by to see that no man interferes.”
2014 188:1.1 Kad su Josip i Nikodem stigli na Golgotu, vidjeli su kako vojnici skidaju Isusovo tijelo, dok zastupnici Velikog vijeća stoje po strani da osigurajaju da nitko od Isusovih sljedbenika ne stane na put polaganju njegovog tijela u razbojničku grobnicu. Kad je Josip satniku pokazao Pilatovu zapovijed o predaji Isusovog tijela, Židovi su se pobunili i glasno su tražili da im se preda tijelo. U svojoj glasnoj pometnji pokušali su nasilno uzeti tijelo, tako da je satnik pozvao četvoricu stražara i s njima stao s podignutim mačevima pored Učiteljevog tijela koje je ležalo na zemlji. Satnik je naredio ostalim vojnicima da ostave dvojicu razbojnika i da rastjeraju bijesnu gomilu razljućenih Židova. Nakon što su ponovo uspostavili red, satnik je okupljenim Židovima pročitao Pilatovo odobrenje i stao u stranu govoreći Josipu: “Ovo je tijelo tvoje i možeš s njim učiniti kako ti je volja. Ja ti stojim na raspolaganju s mojim vojnicima da te nitko ne omete u tvojim namjerama.”
1955 188:1.2 A crucified person could not be buried in a Jewish cemetery; there was a strict law against such a procedure. Joseph and Nicodemus knew this law, and on the way out to Golgotha they had decided to bury Jesus in Joseph’s new family tomb, hewn out of solid rock, located a short distance north of Golgotha and across the road leading to Samaria. No one had ever lain in this tomb, and they thought it appropriate that the Master should rest there. Joseph really believed that Jesus would rise from the dead, but Nicodemus was very doubtful. These former members of the Sanhedrin had kept their faith in Jesus more or less of a secret, although their fellow Sanhedrists had long suspected them, even before they withdrew from the council. From now on they were the most outspoken disciples of Jesus in all Jerusalem.
2014 188:1.2 Tijelo razapete osobe nije moglo biti pokopano na židovskom groblju; to je bilo strogo zabranjeno zakonom. Josip i Nikodem su poznavali taj zakon, te su na putu za Golgotu odlučili sahraniti Isusa u Josipovom novom obližnjem obiteljskom grobu isklesanom u stijeni sjeverno od Golgote, preko puta ceste koja je vodila u Samariju[2]. Nitko još nije bio stavljen na počinak u ovoj grobnici i zaključili su da je bilo najbolje Učitelja tu sahraniti. Josip je doista vjerovao da će Isus ustati iz mrtvih, dok je Nikodem bio dosta sumnjičav. Ovi bivši članovi Velikog vijeća su više ili manje tajili svoju vjeru u Isusa, iako su njihove kolege iz Velikog vijeća već dulje naslućivale njihovu odanost, čak i prije nego što su se povukli iz vijeća. Od sada su upravo oni postali Isusovi najotvoreniji sljedbenici u cijelom Jeruzalemu.
1955 188:1.3 At about half past four o’clock the burial procession of Jesus of Nazareth started from Golgotha for Joseph’s tomb across the way. The body was wrapped in a linen sheet as the four men carried it, followed by the faithful women watchers from Galilee. The mortals who bore the material body of Jesus to the tomb were: Joseph, Nicodemus, John, and the Roman centurion.
2014 188:1.3 Oko pola pet poslije podne krenula je pogrebna povorka s tijelom Isusa iz Nazareta s Golgote prema Josipovom grobu koji se nalazio preko puta. Četverica muškaraca su nosila Isusovo tijelo umotano u platno, a slijedile su ih vjerne žene iz Galileje koje su došle vidjeti cijeli događaj. Smrtnici koji su nosili Isusovo materijalno tijelo do groba su bili: Josip, Nikodem, Ivan i rimski satnik[3].
1955 188:1.4 They carried the body into the tomb, a chamber about ten feet square, where they hurriedly prepared it for burial. The Jews did not really bury their dead; they actually embalmed them. Joseph and Nicodemus had brought with them large quantities of myrrh and aloes, and they now wrapped the body with bandages saturated with these solutions. When the embalming was completed, they tied a napkin about the face, wrapped the body in a linen sheet, and reverently placed it on a shelf in the tomb.
2014 188:1.4 Oni su odnijeli tijelo u grob, komoru veličine nekih devet kvadratnih metara, gdje su ga žurno pripremili za pogreb. Židovi zapravo nisu sahranjivali svoje mrtve; oni su ih balzamirali. Josip i Nikodem su sa sobom donijeli veliku količinu miomirisa i pomasti, te su omotali tijelo zavojima natopljenim ovim otopinama[4]. Nakon što su završili s balzamiranjem, svezali su ubrus preko lica, omotali tijelo platnom i s najvećim poštovanjem ga položili na pogrebnu policu.
1955 188:1.5 After placing the body in the tomb, the centurion signaled for his soldiers to help roll the doorstone up before the entrance to the tomb. The soldiers then departed for Gehenna with the bodies of the thieves while the others returned to Jerusalem, in sorrow, to observe the Passover feast according to the laws of Moses.
2014 188:1.5 Kad su tijelo položili u grob, satnik je naredio vojnicima da pomognu dogurati kamen koji je služio umjesto vrata na ulazu u grob. Vojnici su zatim otišli u Gehenu s tijelima dvojice razbojnika, dok su se ostali vratili u Jeruzalem da u tuzi proslave Pashu prema Mojsijevim zakonima.
1955 188:1.6 There was considerable hurry and haste about the burial of Jesus because this was preparation day and the Sabbath was drawing on apace. The men hurried back to the city, but the women lingered near the tomb until it was very dark.
2014 188:1.6 Vladala je prilična žurba oko Isusovog pogreba radi predstojeće subote i blagdana Pashe. Muškarci su se žurno vratili u grad, dok su žene ostale pored groba dok se nije smračilo.
1955 188:1.7 While all this was going on, the women were hiding near at hand so that they saw it all and observed where the Master had been laid. They thus secreted themselves because it was not permissible for women to associate with men at such a time. These women did not think Jesus had been properly prepared for burial, and they agreed among themselves to go back to the home of Joseph, rest over the Sabbath, make ready spices and ointments, and return on Sunday morning properly to prepare the Master’s body for the death rest. The women who thus tarried by the tomb on this Friday evening were: Mary Magdalene, Mary the wife of Clopas, Martha another sister of Jesus’ mother, and Rebecca of Sepphoris.
2014 188:1.7 Dok se sve to događalo, žene su se sakrile u blizini da promatraju ove događaje i da vide gdje je Učitelj sahranjen. One su se krile zbog toga što je ženama bilo zabranjeno miješati se s muškarcima prilikom pogreba.One su zaključile da Isus nije bio pravilno pripravljen za pogreb, te su se dogovorile vratiti u Josipovu kuću da se tu odmore preko subote i da pripreme miomirise i pomasti, te se vratiti u nedjelju ujutro da ispravno pripreme Učiteljevo tijelo za smrtni počinak. Žene koje su ostale pored groba u petak navečer su bile: Marija Magdalena, Marija Kleofina, druga sestra Isusove majke po imenu Marta i Rebeka iz Sefore[5].
1955 188:1.8 Aside from David Zebedee and Joseph of Arimathea, very few of Jesus’ disciples really believed or understood that he was due to arise from the tomb on the third day.
2014 188:1.8 Osim Davida Zebedejevog i Josipa iz Arimateje, mali je broj Isusovih sljedbenika uistinu vjerovao ili shvaćao da je Isus trebao uskrsnuti na treći dan.
¶ 2. STRAŽAREĆI PORED GROBA
2. SAFEGUARDING THE TOMB
2. STRAŽAREĆI PORED GROBA
1955 188:2.1 If Jesus’ followers were unmindful of his promise to rise from the grave on the third day, his enemies were not. The chief priests, Pharisees, and Sadducees recalled that they had received reports of his saying he would rise from the dead.
2014 188:2.1 Ako se Isusovi sljedbenici nisu obazirali na njegovo obećanje da će uskrsnuti na treći dan, to nije bio slučaj s njegovim neprijateljima. Vrhovni svećenici, farizeji i saduceji nisu zaboravili izvješća o njegovim riječima da se treba podići iz mrtvih.
1955 188:2.2 This Friday night, after the Passover supper, about midnight a group of the Jewish leaders gathered at the home of Caiaphas, where they discussed their fears concerning the Master’s assertions that he would rise from the dead on the third day. This meeting ended with the appointment of a committee of Sanhedrists who were to visit Pilate early the next day, bearing the official request of the Sanhedrin that a Roman guard be stationed before Jesus’ tomb to prevent his friends from tampering with it. Said the spokesman of this committee to Pilate: “Sir, we remember that this deceiver, Jesus of Nazareth, said, while he was yet alive, ‘After three days I will rise again.’ We have, therefore, come before you to request that you issue such orders as will make the sepulchre secure against his followers, at least until after the third day. We greatly fear lest his disciples come and steal him away by night and then proclaim to the people that he has risen from the dead. If we should permit this to happen, this mistake would be far worse than to have allowed him to live.”
2014 188:2.2 U petak uveče oko ponoći, u Kaifinom domu se nakon pashalne večere okupila grupa židovskih vođa, gdje su razgovarali o svojim bojaznima u vezi Učiteljeve tvrdnje da će ustati iz mrtvih na treći dan[6]. Ovaj susret je završio s imenovanjem odbora predstavnika Velikog vijeća koji je narednog dana trebao otići k Pilatu sa službenim zahtjevom da se pred Isusovim grobom postavi rimski stražar kako se njegovi prijatelji ne bi mogli upetljati. Kako je njihov govornik rekao Pilatu: “Gospodine, ne zaboravite da je ova varalica, ovaj Isus iz Nazareta, govorio dok je bio živ, 'Nakon tri dana, uskrsnut ću.' Mi smo, dakle, došli s molbom da se na njegov grob postavi stražar, barem dok ne prođe treći dan nakon njegove smrti. Mi se jako bojimo da njegovi učenici ne dođu ukrasti njegovo tijelo i proglasiti ljudima da je uskrsnuo iz mrtvih. Ako dopustimo da se to dogodi, to bi bilo daleko gore nego dopustiti mu da ostane na životu.”
1955 188:2.3 When Pilate heard this request of the Sanhedrists, he said: “I will give you a guard of ten soldiers. Go your way and make the tomb secure.” They went back to the temple, secured ten of their own guards, and then marched out to Joseph’s tomb with these ten Jewish guards and ten Roman soldiers, even on this Sabbath morning, to set them as watchmen before the tomb. These men rolled yet another stone before the tomb and set the seal of Pilate on and around these stones, lest they be disturbed without their knowledge. And these twenty men remained on watch up to the hour of the resurrection, the Jews carrying them their food and drink.
2014 188:2.3 Kad je Pilat čuo ovaj zahtjev Velikog vijeća, rekao je: “Dat ću vam stražu od deset vojnika. Idite i osigurajte grob[7].” Vratili su se u hram i sa sobom doveli desetoricu svojih ljudi, te su potom otišli na Josipov grob s ovih deset židovskih čuvara i deset rimskih vojnika koje su, iako je bila subota, postavili da stražare pred grobom. Dogurali su još jedan kamen ispred grobnice i stavili Pilatov pečat na oba kamena i oko njih, da ih nitko ne pomakne bez njihova znanja. I ta dvadesetorica su ostali na straži do uskrsnuća, a Židovi su im donosili hranu i piće.
¶ 3. UOČI SUBOTE
3. DURING THE SABBATH DAY
3. UOČI SUBOTE
1955 188:3.1 Throughout this Sabbath day the disciples and the apostles remained in hiding, while all Jerusalem discussed the death of Jesus on the cross. There were almost one and one-half million Jews present in Jerusalem at this time, hailing from all parts of the Roman Empire and from Mesopotamia. This was the beginning of the Passover week, and all these pilgrims would be in the city to learn of the resurrection of Jesus and to carry the report back to their homes.
2014 188:3.1 Tijekom ove subote učenici i apostoli su se skrivali, dok je cijeli Jeruzalem bio zaokupljen raspravama o Isusovoj smrti na križu. U Jeruzalemu je u to vrijeme bilo skoro milijun i pol Židova iz svih dijelova Rimskoga Carstva i Mezopotamije. Bio je to početak pashalnog tjedna i svi ovi hodočasnici su čuli za Isusovo uskrsnuće i raznijeli ove vijesti u svoje krajeve.
1955 188:3.2 Late Saturday night, John Mark summoned the eleven apostles secretly to come to the home of his father, where, just before midnight, they all assembled in the same upper chamber where they had partaken of the Last Supper with their Master two nights previously.
2014 188:3.2 Kasno u subotu navečer, Ivan Marko je potajno pozvao jedanaestoricu apostola da se okupe u kući njegova oca, gdje su se našli nedugo prije ponoći u istoj sobi na gornjem katu gdje su prije dvije noći blagovali Posljednju večeru sa svojim Učiteljem.
1955 188:3.3 Mary the mother of Jesus, with Ruth and Jude, returned to Bethany to join their family this Saturday evening just before sunset. David Zebedee remained at the home of Nicodemus, where he had arranged for his messengers to assemble early Sunday morning. The women of Galilee, who prepared spices for the further embalming of Jesus’ body, tarried at the home of Joseph of Arimathea.
2014 188:3.3 Isusova majka Marija, u pratnji Rute i Jude, se vratila u Betaniju da se pridruži svojoj obitelji ove subote uvečer nedugo prije zalaska sunca. David Zebedejev je ostao kod Nikodema, gdje je bio ugovorio sa svojim glasnicima da se okupe u nedjelju rano ujutru. Galilejske žene, koje su već pripremile pomasti za balzamiranje Isusovog tijela, ostale su u kući Josipa iz Arimateje.
1955 188:3.4 We are not able fully to explain just what happened to Jesus of Nazareth during this period of a day and a half when he was supposed to be resting in Joseph’s new tomb. Apparently he died the same natural death on the cross as would any other mortal in the same circumstances. We heard him say, “Father, into your hands I commend my spirit.” We do not fully understand the meaning of such a statement inasmuch as his Thought Adjuster had long since been personalized and so maintained an existence apart from Jesus’ mortal being. The Master’s Personalized Adjuster could in no sense be affected by his physical death on the cross. That which Jesus put in the Father’s hands for the time being must have been the spirit counterpart of the Adjuster’s early work in spiritizing the mortal mind so as to provide for the transfer of the transcript of the human experience to the mansion worlds. There must have been some spiritual reality in the experience of Jesus which was analogous to the spirit nature, or soul, of the faith-growing mortals of the spheres. But this is merely our opinion—we do not really know what Jesus commended to his Father.
2014 188:3.4 Mi ne možemo u potpunosti objasniti što se događalo s Isusom iz Nazareta tijekom tog razdoblja od dan i pol, kada je navodno počivao u Josipovom novom grobu. Po svemu sudeći, prošao je istim prirodnim procesom smrti na križu kao bilo koji drugi smrtnik na njegovom mjestu. Čuli smo kako je rekao, “Oče, u ruke tvoje predajem svoj duh[8].” Nije nam u potpunosti jasno značenje ove tvrdnje, jer je Isusov Misaoni Ispravljač već odavno bio personificiran, čime je stekao zasebnu egzistenciju, odvojenu od Isusovog smrtnog bića. Učiteljeva fizička smrt na križu ni na koji način nije mogala utjecati na njegovog Personificiranog Ispravljača. Isus je u tom trenutku u Očeve ruke najvjerojatnije predao duh-duplikat Ispravljačevog prvobitnog rada na poduhovljenju smrtnog uma koji je omogućio prijenos zapisa njegovog ljudskog iskustva na prebivališne svjetove. Morala je postojati neka duhovna stvarnost u Isusovom iskustvu koja je bila analogna s prirodom duha - ili dušom - zemaljskih smrtnika koji rastu po vjeri. No, to je samo naše mišljenje - mi zapravo ne znamo što je Isus predao svome Ocu.
1955 188:3.5 We know that the physical form of the Master rested there in Joseph’s tomb until about three o’clock Sunday morning, but we are wholly uncertain regarding the status of the personality of Jesus during that period of thirty-six hours. We have sometimes dared to explain these things to ourselves somewhat as follows:
2014 188:3.5 Znamo da se Učiteljevo fizičko obličje odmaralo u Josipovom grobu sve do otprilike tri sata u nedjelju ujutro, ali nismo sigurni u pogledu statusa Isusove ličnosti tijekom ovih trideset šest sati. Nekom prilikom se usudimo objasniti te stvari više ili manje ovako:
1955 188:3.6 1. The Creator consciousness of Michael must have been at large and wholly free from its associated mortal mind of the physical incarnation.
2014 188:3.6 1. Stvaralačka svijest Mihaela morala je biti slobodna i nepovezana s njegovim smrtnim umom fizičkog utjelovljenja.
1955 188:3.7 2. The former Thought Adjuster of Jesus we know to have been present on earth during this period and in personal command of the assembled celestial hosts.
2014 188:3.7 2. Isusov negdašnji Misaoni Ispravljač je bio prisutan na zemlji tijekom ovog razdoblja i osobno je zapovijedao okupljenim mnoštvom nebeskih bića.
1955 188:3.8 3. The acquired spirit identity of the man of Nazareth which was built up during his lifetime in the flesh, first, by the direct efforts of his Thought Adjuster, and later, by his own perfect adjustment between the physical necessities and the spiritual requirements of the ideal mortal existence, as it was effected by his never-ceasing choice of the Father’s will, must have been consigned to the custody of the Paradise Father. Whether or not this spirit reality returned to become a part of the resurrected personality, we do not know, but we believe it did. But there are those in the universe who hold that this soul-identity of Jesus now reposes in the “bosom of the Father,” to be subsequently released for leadership of the Nebadon Corps of the Finality in their undisclosed destiny in connection with the uncreated universes of the unorganized realms of outer space.
2014 188:3.8 3. Stečeni duh-identitet ovog čovjeka iz Nazareta koji je doveden u postojanje tijekom njegovog života u tijelu kao rezultat, prvo, izravnih nastojanja njegovog Misaonog Ispravljača, a kasnije, njegove savršene prilagodbe fizičkih potreba i duhovnih zahtjeva idealnog smrtnog postojanja, što je postignuto njegovim neprestanim odabirom Očeve volje, morao je biti povjeren na čuvanje Rajskom Ocu. Ne znamo je li se ova duhovna stvarnost vratila kako bi postala dijelom njegove uskrsle ličnosti, ali vjerujemo da jest. No, ima i onih u svemiru koji drže da ta Isusova duša-identitet sada počiva u “krilu Očevu,” te da će s vremenom biti oslobođena da preuzme upravu nad nebadonskim Korpusom Finalista pri njihovom ostvarenju neobznanjene sudbine vezane uz rad na nestvorenim svemirima neorganiziranih domena vanjskog prostora.
1955 188:3.9 4. We think the human or mortal consciousness of Jesus slept during these thirty-six hours. We have reason to believe that the human Jesus knew nothing of what transpired in the universe during this period. To the mortal consciousness there appeared no lapse of time; the resurrection of life followed the sleep of death as of the same instant.
2014 188:3.9 4. Smatramo da je Isusova ljudska ili smrtna svijest spavala tijekom ovih trideset šest sati. Imamo razloga vjerovati da Isus-čovjek nije bio svjestan ničega što se u ovom razdoblju događalo u svemiru. Njegova smrtna svijest nije bila svjesna prolaska vremena; uskrsnuće života je uslijedilo neposredno nakon sna smrti.
1955 188:3.10 And this is about all we can place on record regarding the status of Jesus during this period of the tomb. There are a number of correlated facts to which we can allude, although we are hardly competent to undertake their interpretation.
2014 188:3.10 I ovo je otprilike sve što možemo zabilježiti o Isusovom statusu tijekom njegovog boravka u grobu. Premda se možemo pozvati na veći broj međupovezanih činjenica, teško da imamo sposobnost poduzeti njihovo tumačenje.
1955 188:3.11 In the vast court of the resurrection halls of the first mansion world of Satania, there may now be observed a magnificent material-morontia structure known as the “Michael Memorial,” now bearing the seal of Gabriel. This memorial was created shortly after Michael departed from this world, and it bears this inscription: “In commemoration of the mortal transit of Jesus of Nazareth on Urantia.”
2014 188:3.11 U ogromnim prostorijama za uskrsnuće mrtvih na prvom svijetu Satanije i danas stoji prekrasna materijalno- morontijalna građevina poznata kao “Mihaelov spomenik,” koja trenutno nosi Gabrijelov pečat. Ovaj je spomenik podignut nedugo nakon što je Michael napustio ovaj svijet, i na njemu stoji natpis: “U spomen smrtnom prijelazu Isusa iz Nazareta na Urantiji.”
1955 188:3.12 There are records extant which show that during this period the supreme council of Salvington, numbering one hundred, held an executive meeting on Urantia under the presidency of Gabriel. There are also records showing that the Ancients of Days of Uversa communicated with Michael regarding the status of the universe of Nebadon during this time.
2014 188:3.12 Postoje zapisi koji pokazuju da je tijekom ovog razdoblja na Urantiji održana sjednica vrhovnog vijeća Svijeta Spasenja, s njegovih stotinu članova, pod predsjedanjem Gabrijela. Pored toga postoje zapisi koji pokazuju da su Stari Dani razgovarali s Mihaelom o statusu svemira Nebadona tijekom tog vremena.
1955 188:3.13 We know that at least one message passed between Michael and Immanuel on Salvington while the Master’s body lay in the tomb.
2014 188:3.13 Znao da je razmijenjena najmanje jedna poruka između Mihaela i Emanuela na Svijetu Spasenja dok je Učiteljevo tijelo ležalo u grobu.
1955 188:3.14 There is good reason for believing that some personality sat in the seat of Caligastia in the system council of the Planetary Princes on Jerusem which convened while the body of Jesus rested in the tomb.
2014 188:3.14 Postoji dobar razlog za vjerovanje da je neka osoba sjedila na mjestu Kaligastije na sustavnom vijeću Planetarnih Kneževa na Jeruzemu dok se Isusovo tijelo odmaralo u grobu.
1955 188:3.15 The records of Edentia indicate that the Constellation Father of Norlatiadek was on Urantia, and that he received instructions from Michael during this time of the tomb.
2014 188:3.15 Evidencija Edentije pokazuje da je Otac Zviježđa s Norlatiadeka bio na Urantiji, te da je dobio upute od Michaela za ovog razdoblja počinka u grobu.
1955 188:3.16 And there is much other evidence which suggests that not all of the personality of Jesus was asleep and unconscious during this time of apparent physical death.
2014 188:3.16 A postoje i mnogi drugi dokazi koji ukazuju da Isusova cijela ličnost nije bila uspavana i nesvjesna u ovom razdoblju prividne fizičke smrti.
¶ 4. ZNAČENJE SMRTI NA KRIŽU
4. MEANING OF THE DEATH ON THE CROSS
4. ZNAČENJE SMRTI NA KRIŽU
1955 188:4.1 Although Jesus did not die this death on the cross to atone for the racial guilt of mortal man nor to provide some sort of effective approach to an otherwise offended and unforgiving God; even though the Son of Man did not offer himself as a sacrifice to appease the wrath of God and to open the way for sinful man to obtain salvation; notwithstanding that these ideas of atonement and propitiation are erroneous, nonetheless, there are significances attached to this death of Jesus on the cross which should not be overlooked. It is a fact that Urantia has become known among other neighboring inhabited planets as the “World of the Cross.”
2014 188:4.1 Iako Isus nije umro na križu kako bi iskupio grijehe smrtnih ljudi ili kako bi stvorio određeni djelotvoran pristup inače ljutom i okrutnom Bogu, iako Sin Čovječji nije položio život kako bi ublažio Božji gnjev i otvorio put spasenja grešnom čovjeku; bez obzira na sve ove neispravne ideje o iskupljenju i umilostivljenju, postoje određeni bitni aspekti Isusove smrti na križu koji se ne smiju previdjeti. Ostaje činjenica je da je Urantija postala poznata na obližnjim naseljenim planetima kao “Svijet križa.”
1955 188:4.2 Jesus desired to live a full mortal life in the flesh on Urantia. Death is, ordinarily, a part of life. Death is the last act in the mortal drama. In your well-meant efforts to escape the superstitious errors of the false interpretation of the meaning of the death on the cross, you should be careful not to make the great mistake of failing to perceive the true significance and the genuine import of the Master’s death.
2014 188:4.2 Isus je želio živjeti punim smrtnim životom u tijelu na Urantiji. Smrt je, pod normalnim uvjetima, dio života. Smrt je posljednji čin u smrtnoj drami. Pri svojim dobronamjernim nastojanjima da izbjegnete praznovjerne pogreške krivog tumačenja smrti na križu morate paziti da ne počinite još veću pogrešku u tome što eventualno nećete spoznati istinski značaj i pravi smisao Učiteljeve smrti.
1955 188:4.3 Mortal man was never the property of the archdeceivers. Jesus did not die to ransom man from the clutch of the apostate rulers and fallen princes of the spheres. The Father in heaven never conceived of such crass injustice as damning a mortal soul because of the evil-doing of his ancestors. Neither was the Master’s death on the cross a sacrifice which consisted in an effort to pay God a debt which the race of mankind had come to owe him.
2014 188:4.3 Smrtni čovjek nikada nije bio u posjedu drevnih prevaranata. Isus nije umro kako bi ljude izbavio iz okrutnih pandži izdajničkih vladara i palih kneževa višega svijeta. Otac na nebu nikada nije smislio tako veliku nepravdu kao što je ideja prokletstva smrtne duše zbog zlih djela njezinih predaka. Tako ni Učiteljeva smrt na križu nije bila nastojanje da se čovječanstvo iskupi od bilo kakvih dugova Bogu.
1955 188:4.4 Before Jesus lived on earth, you might possibly have been justified in believing in such a God, but not since the Master lived and died among your fellow mortals. Moses taught the dignity and justice of a Creator God; but Jesus portrayed the love and mercy of a heavenly Father.
2014 188:4.4 Prije Isusovog života na zemlji, čovjek je eventualno mogao biti opravdan u svom vjerovanju u takvog Boga, ali to više nije slučaj nakon Učiteljevog života i smrti među njegovim bližnjima. Moj sije je poučavao dostojanstvo i pravednost Boga Stvoritelja; ali Isus je predočio ljubav i milost nebeskog Oca.
1955 188:4.5 The animal nature—the tendency toward evil-doing—may be hereditary, but sin is not transmitted from parent to child. Sin is the act of conscious and deliberate rebellion against the Father’s will and the Sons’ laws by an individual will creature.
2014 188:4.5 Životinjska priroda - sklonost prema činjenju zla - može biti nasljedna, ali grijeh se ne prenosi s roditelja na dijete. Grijeh je čin svjesne i namjerne pobune protiv Očeve volje i zakona njegovih Sinova od strane individualnog bića koje ima obdarenje volje.
1955 188:4.6 Jesus lived and died for a whole universe, not just for the races of this one world. While the mortals of the realms had salvation even before Jesus lived and died on Urantia, it is nevertheless a fact that his bestowal on this world greatly illuminated the way of salvation; his death did much to make forever plain the certainty of mortal survival after death in the flesh.
2014 188:4.6 Isus je živio i umro za cijeli svemir, a ne samo za ljudske rase ovog jednog svijeta. Smrtnici su primali spasenje i prije Isusovog života i smrti na Urantiji, ali ipak je činjenica da je njegovo utjelovljenje na ovom svijetu uveliko prosvijetlilo put spasenja; njegova je smrt zauvijek dokazala sigurnost spasenja nakon smrti u tijelu.
1955 188:4.7 Though it is hardly proper to speak of Jesus as a sacrificer, a ransomer, or a redeemer, it is wholly correct to refer to him as a savior. He forever made the way of salvation (survival) more clear and certain; he did better and more surely show the way of salvation for all the mortals of all the worlds of the universe of Nebadon.
2014 188:4.7 Premda nije ispravno o Isusu govoriti kao o žrtvi, otkupitelju ili izbavitelju, u potpunosti točno govoriti o njemu kao spasitelju. On je zauvijek učinio put spasenja (preživljavanje) jasnim i izvjesnim; on je bolje i uvjerljivije pokazao put spasenja svim smrtnicima svih svjetova u svemiru Nebadonu.
1955 188:4.8 When once you grasp the idea of God as a true and loving Father, the only concept which Jesus ever taught, you must forthwith, in all consistency, utterly abandon all those primitive notions about God as an offended monarch, a stern and all-powerful ruler whose chief delight is to detect his subjects in wrongdoing and to see that they are adequately punished, unless some being almost equal to himself should volunteer to suffer for them, to die as a substitute and in their stead. The whole idea of ransom and atonement is incompatible with the concept of God as it was taught and exemplified by Jesus of Nazareth. The infinite love of God is not secondary to anything in the divine nature.
2014 188:4.8 Nakon što jednom spoznate ideju Boga kao istinskog i brižnog Oca, što je jedina koncepcija Oca koju je Isus učio, radi dosljednosti morate potpuno odbaciti sve druge primitivne ideje o Bogu kao uvrijeđenom monarhu, strogom i svemoćnom vladaru čije najveće zadovoljstvo počiva u tome što će uhvatiti svoje podanike u zlom djelu i pobrinuti se da budu adekvatno kažnjeni, osim ako se neko biće koje je gotovo ravnog statusa s Božjim ne zauzme za njih, ne preuzme njihove muke i ne doživi njihovu smrt umjesto njih. Cijela ideja otkupljenja i pomirenja je nespojiva s koncepcijom Boga koju je učio i koju je svojim primjerom pokazao Isus iz Nazareta. Beskonačna ljubav je Božja prva i najistaknutija osobina.
1955 188:4.9 All this concept of atonement and sacrificial salvation is rooted and grounded in selfishness. Jesus taught that service to one’s fellows is the highest concept of the brotherhood of spirit believers. Salvation should be taken for granted by those who believe in the fatherhood of God. The believer’s chief concern should not be the selfish desire for personal salvation but rather the unselfish urge to love and, therefore, serve one’s fellows even as Jesus loved and served mortal men.
2014 188:4.9 A cijela je ta ideja iskupljenja i žrtvenog spasenja ukorijenjena i utemeljena na sebičnosti. Isus je učio da je služenje bližnjima najviša koncepcija bratstva onih koji vjeruju u duhu. Oni koji vjeruju da je Bog otac svih ljudi uzimaju svoje spasenje zdravo za gotovo. Vjernik ne smije biti zaokupljen sebičnim teženjem osobnom spasenju, već nesebičnim porivom da voli i da sukladno tome služi svojim bližnjima, onako kako je Isus volio i služio smrtnicima.
1955 188:4.10 Neither do genuine believers trouble themselves so much about the future punishment of sin. The real believer is only concerned about present separation from God. True, wise fathers may chasten their sons, but they do all this in love and for corrective purposes. They do not punish in anger, neither do they chastise in retribution.
2014 188:4.10 Niti se istinski vjernici trebaju toliko zanimati pitanjem buduće kazne za grijehe. Pravi vjernik je samo zabrinut zbog sadašnje odvojenosti od Boga. Istina, mudri roditelji ponekad kazne svoju djecu, ali to čine u ljubavi i u korektivne svrhe. Oni ne kažnjavaju u ljutnji i ne nanose bol u cilju odmazde.
1955 188:4.11 Even if God were the stern and legal monarch of a universe in which justice ruled supreme, he certainly would not be satisfied with the childish scheme of substituting an innocent sufferer for a guilty offender.
2014 188:4.11 Čak i da je Bog uistinu strogi i zakonodavni vladar svemira u kojem dominira pravda, on sigurno ne bi bio zadovoljan s djetinjastom idejom kažnjavanja neke nevine žrtve umjesto pravog prijestupnika.
1955 188:4.12 The great thing about the death of Jesus, as it is related to the enrichment of human experience and the enlargement of the way of salvation, is not the fact of his death but rather the superb manner and the matchless spirit in which he met death.
2014 188:4.12 Jedan bitan aspekt Isusove smrti, u pogledu obogaćivanja ljudskog iskustva i proširenja puta spasenja, nije toliko činjenica njegove smrti, koliko je to veličanstveni i neusporedivi duh s kojim je susreo smrt.
1955 188:4.13 This entire idea of the ransom of the atonement places salvation upon a plane of unreality; such a concept is purely philosophic. Human salvation is real; it is based on two realities which may be grasped by the creature’s faith and thereby become incorporated into individual human experience: the fact of the fatherhood of God and its correlated truth, the brotherhood of man. It is true, after all, that you are to be “forgiven your debts, even as you forgive your debtors.”
2014 188:4.13 Cijela ta ideja o otkupljenju prevodi spasenje u domenu nestvarnosti; takva koncepcija je čisto filozofska. Ljudsko spasenje je stvarno; ono počiva na dvije stvarnosti koje se mogu spoznati vjerom i koje na taj način postaju dijelom individualnog ljudskog iskustva: činjenici da je Bog otac svih ljudi i istini koja proizlazi iz te činjenice, da su svi ljudi braća. Točno je, naposljetku, da će vam se “otpustiti duzi vaši, kako i vi otpuštate dužnicima vašim[9].”
¶ 5. POUKE KRIŽA
5. LESSONS FROM THE CROSS
5. POUKE KRIŽA
1955 188:5.1 The cross of Jesus portrays the full measure of the supreme devotion of the true shepherd for even the unworthy members of his flock. It forever places all relations between God and man upon the family basis. God is the Father; man is his son. Love, the love of a father for his son, becomes the central truth in the universe relations of Creator and creature—not the justice of a king which seeks satisfaction in the sufferings and punishment of the evil-doing subject.
2014 188:5.1 Isusova smrt na križu ukazuje na punu mjeru neograničene odanosti pravog pastira prema svim, pa i nevrijednim ovcama njegova stada. Ovaj događaj zauvijek postavlja sve odnose između Boga i čovjeka na obiteljskoj osnovi. Bog je Otac; čovjek je njegov sin. Ljubav - ljubav oca prema svom sinu - postaje središnjom istinom svih kozmičkih odnosa između Stvoritelja i stvorenog bića - a ne pravda kralja koji nalazi zadovoljstvo u patnjama i kažnjavanju svojih zlih podanika.
1955 188:5.2 The cross forever shows that the attitude of Jesus toward sinners was neither condemnation nor condonation, but rather eternal and loving salvation. Jesus is truly a savior in the sense that his life and death do win men over to goodness and righteous survival. Jesus loves men so much that his love awakens the response of love in the human heart. Love is truly contagious and eternally creative. Jesus’ death on the cross exemplifies a love which is sufficiently strong and divine to forgive sin and swallow up all evil-doing. Jesus disclosed to this world a higher quality of righteousness than justice—mere technical right and wrong. Divine love does not merely forgive wrongs; it absorbs and actually destroys them. The forgiveness of love utterly transcends the forgiveness of mercy. Mercy sets the guilt of evil-doing to one side; but love destroys forever the sin and all weakness resulting therefrom. Jesus brought a new method of living to Urantia. He taught us not to resist evil but to find through him a goodness which effectually destroys evil. The forgiveness of Jesus is not condonation; it is salvation from condemnation. Salvation does not slight wrongs; it makes them right. True love does not compromise nor condone hate; it destroys it. The love of Jesus is never satisfied with mere forgiveness. The Master’s love implies rehabilitation, eternal survival. It is altogether proper to speak of salvation as redemption if you mean this eternal rehabilitation.
2014 188:5.2 Križ zauvijek pokazuje da Isusov stav prema grešnicima nikad nije počivao na bilo osudi ili oproštenju, nego na vječnom spasenju ljubavi. Isus je uistinu spasitelj u tom smislu da njegov život i njegova smrt istinski privode sve ljude dobroti i pravednom spasenju. Isus toliko voli ljude da njegova ljubav proizvodi reakciju ljubavi u ljudskim srcima. Ljubav je istinski zarazna i vječno kreativna. Isusova smrt na križu je primjer ljubavi koja je dovoljno jaka i božanska da oprosti grijeh i izbriše svako zlo. Isus je ovom svijetu predočio kvalitetu pravednosti koja je viša od pravde - tehničkog shvaćanja pravog i krivog. Božanska ljubav ne samo što oprašta grijehe; ona ih zapravo upija i istinski uništava. Oprost ljubavi posve nadilazi oprost milosti. Milost stavlja zločinačku krivnju na jednu stranu; ali ljubav zauvijek uništava grijeh i sve slabosti koje proizlaze iz njega. Isus je ljudima Urantije pokazao novu metodu življenja. On nas je učio da se ne trebamo oduprijeti zlu, već da kroz njega trebamo naći dobrotu koja djelotvorno uništava zlo[10]. Isusovo oproštenje nije odobravanje zla; ono je spasenje od osude. Spasenje ne umanjuje zlo; ono ga pretvara u dobro. Istinska ljubav se ne pogađa s mržnjom, niti opravdava mržnju; ona uništava mržnju. Isusova se ljubav ne može zadovoljiti s pukim oproštenjem. Učiteljeva ljubav podrazumijeva obnovu, vječni život. Posve je ispravno govoriti o spasenju kao iskupljenju, ako govorite o ovoj vječnoj obnovi.
1955 188:5.3 Jesus, by the power of his personal love for men, could break the hold of sin and evil. He thereby set men free to choose better ways of living. Jesus portrayed a deliverance from the past which in itself promised a triumph for the future. Forgiveness thus provided salvation. The beauty of divine love, once fully admitted to the human heart, forever destroys the charm of sin and the power of evil.
2014 188:5.3 Isus se, snagom svoje osobne ljubavi prema ljudima, uspio osloboditi zla i grijeha. On je time omogućio čovjeku da slobodno odabere bolji način življenja. Isus je predočio oslobođenje od prošlosti koje samo po sebi obećava trijumf za budućnost. Opraštanje na taj način donosi spasenje. Ljepota božanske ljubavi, nakon što je čovjek u potpunosti pusti u svoje srce, zauvijek uništava svaku privlačnost grijeha i moć zla.
1955 188:5.4 The sufferings of Jesus were not confined to the crucifixion. In reality, Jesus of Nazareth spent upward of twenty-five years on the cross of a real and intense mortal existence. The real value of the cross consists in the fact that it was the supreme and final expression of his love, the completed revelation of his mercy.
2014 188:5.4 Isusove patnje nisu bile ograničene na raspeće. Isus iz Nazareta je ustvari proveo više od dvadeset pet godina na križu stvarne i intenzivne smrtne egzistencije. Stvarna vrijednost križa sastoji se u činjenici da je to bio vrhovni i konačni izraz njegove ljubavi, upotpunjeno otkrivenje njegove milosti.
1955 188:5.5 On millions of inhabited worlds, tens of trillions of evolving creatures who may have been tempted to give up the moral struggle and abandon the good fight of faith, have taken one more look at Jesus on the cross and then have forged on ahead, inspired by the sight of God’s laying down his incarnate life in devotion to the unselfish service of man.
2014 188:5.5 Na milijunima naseljenih svjetova, desetine bilijuna evolucijskih stvorenja koja su se našla u iskušenju da dignu ruke od moralne borbe i da odustanu od blaženog boja vjere, bacila su još jedan pogled na raspetog Isusa i našla snage da idu dalje, nadanuta prizorom Boga koji polaže svoj utjelovljeni život u ime nesebičnog služenja čovjeku[11].
1955 188:5.6 The triumph of the death on the cross is all summed up in the spirit of Jesus’ attitude toward those who assailed him. He made the cross an eternal symbol of the triumph of love over hate and the victory of truth over evil when he prayed, “Father, forgive them, for they know not what they do.” That devotion of love was contagious throughout a vast universe; the disciples caught it from their Master. The very first teacher of his gospel who was called upon to lay down his life in this service, said, as they stoned him to death, “Lay not this sin to their charge.”
2014 188:5.6 Pobjeda smrti na križu je sažeta u duhu Isusovog stava prema onima koji su ga napadali. On je učinio križ vječnim simbolom trijumfa ljubavi nad mržnjom, pobjede istine nad zlom, kada je molio: “Oče, oprosti im, jer ne znaju što čine[12].” Ta odanost ljubavi zarazila je sva prostranstva ogromnog svemira; učenici su o njoj naučili od svog Učitelja. Prvi učitelj njegova evanđelja koji je bio pozvan da položi svoj život u ovoj službi rekao je, dok su ga kamenovali na smrt: “Ne uzimi im ovo za grijeh!”[13]
1955 188:5.7 The cross makes a supreme appeal to the best in man because it discloses one who was willing to lay down his life in the service of his fellow men. Greater love no man can have than this: that he would be willing to lay down his life for his friends—and Jesus had such a love that he was willing to lay down his life for his enemies, a love greater than any which had hitherto been known on earth.
2014 188:5.7 Križ zauvijek apeluje na ono što je najbolje u čovjeku, zato što pruža svjedočanstvo o onome koji je bio voljan položiti svoj život u služenju svojim bližnjima.Veće ljubavi nitko ne može imati od toga: da bi bio spreman položiti vlastiti život za svoje prijatelje - a Isus je imao takvu ljubav da je bio voljan položiti svoj život za svoje neprijatelje, što je najveća ljubav ikad viđena na zemlji[14].
1955 188:5.8 On other worlds, as well as on Urantia, this sublime spectacle of the death of the human Jesus on the cross of Golgotha has stirred the emotions of mortals, while it has aroused the highest devotion of the angels.
2014 188:5.8 Na drugim svjetovima, kao i na Urantiji, ovaj uzvišen prizor smrti ljudskog Isusa na križu Golgote je izazvao emocije u smrtnicima, dok je izazvao najveću odanost anđela.
1955 188:5.9 The cross is that high symbol of sacred service, the devotion of one’s life to the welfare and salvation of one’s fellows. The cross is not the symbol of the sacrifice of the innocent Son of God in the place of guilty sinners and in order to appease the wrath of an offended God, but it does stand forever, on earth and throughout a vast universe, as a sacred symbol of the good bestowing themselves upon the evil and thereby saving them by this very devotion of love. The cross does stand as the token of the highest form of unselfish service, the supreme devotion of the full bestowal of a righteous life in the service of wholehearted ministry, even in death, the death of the cross. And the very sight of this great symbol of the bestowal life of Jesus truly inspires all of us to want to go and do likewise.
2014 188:5.9 Križ ostaje simbolom svete službe, odanosti nečijeg života za dobrobit i spasenje njegovih bližnjih.Križ nije simbol žrtve nevinog Sina Božjega umjesto stvarnih grešnika, u cilju ublaženja bijesa uvrijeđenog Boga, ali on zauvijek ostaje kako na zemlji tako i širom prostranog svemira, sveti simbol dobrih bića koja sebe daruju zlima i koja ih spašavaju odanošću svoje ljubavi. Križ je uistinu simbol najvišeg oblika nesebične službe, vrhunske odanosti punog darivanja pravednog života u svesrdnoj službi, čak i u smrti, smrti na križu. I sam prizor ovog velikog simbola Isusovogdarovanog života uistinu pruža nadahnuće svima nama koji želimo slijediti njegov primjer.
1955 188:5.10 When thinking men and women look upon Jesus as he offers up his life on the cross, they will hardly again permit themselves to complain at even the severest hardships of life, much less at petty harassments and their many purely fictitious grievances. His life was so glorious and his death so triumphant that we are all enticed to a willingness to share both. There is true drawing power in the whole bestowal of Michael, from the days of his youth to this overwhelming spectacle of his death on the cross.
2014 188:5.10 Kad razboriti muškarci i žene gledaju kako Isus umire na križu, teško da će ikada dopustiti sami sebi da se žale čak i na najteže životne poteškoće, a kamoli na sitne probleme i brojne čisto fiktivne pritužbe. Njegov je život bio tako veličanstven i njegova smrt tako pobjednička da nas njegov primjer navodi da podjelimo oboje[15]. Istinski privlačna moć prožima cijelo Mihaelovo darivanje, od njegove najranije mladosti do ovog neodoljivog spektakla njegove smrti na križu.
1955 188:5.11 Make sure, then, that when you view the cross as a revelation of God, you do not look with the eyes of the primitive man nor with the viewpoint of the later barbarian, both of whom regarded God as a relentless Sovereign of stern justice and rigid law-enforcement. Rather, make sure that you see in the cross the final manifestation of the love and devotion of Jesus to his life mission of bestowal upon the mortal races of his vast universe. See in the death of the Son of Man the climax of the unfolding of the Father’s divine love for his sons of the mortal spheres. The cross thus portrays the devotion of willing affection and the bestowal of voluntary salvation upon those who are willing to receive such gifts and devotion. There was nothing in the cross which the Father required—only that which Jesus so willingly gave, and which he refused to avoid.
2014 188:5.11 Pazite, dakle, da kad promatrate križ kao otkrivenje Boga, ne gledate očima primitivnog čovjeka ili sa stajališta kasnijih barbara, koji su Boga smatrali neumoljivim Vladarom surove pravde i krute sprovedbe zakona. Umjesto toga, smatrajte križ najvišom manifestacijom Isusove ljubavi i odanosti u njegovoj životnoj misiji darivanja svim smrtnim rasama njegovog prostranog svemira. U smrti Sina Čovječjeg trebate vidjeti vrhunac očitovanja Očeve božanske ljubavi prema njegovim sinovima smrtnih planeta. Križ stoga predstavlja odanost dobrovoljne ljubavi i darivanje dobrovoljnog spasenja onima koji su spremni primiti ove darove i ovu odanost. Otac nije tražio Isusovu smrt na križu - on je samo tražio ono što je Isus dragovoljno dao i što je odbio izbjeći.
1955 188:5.12 If man cannot otherwise appreciate Jesus and understand the meaning of his bestowal on earth, he can at least comprehend the fellowship of his mortal sufferings. No man can ever fear that the Creator does not know the nature or extent of his temporal afflictions.
2014 188:5.12 Ako čovjek nije u stanju cijeniti Isusa i razumjeti značenje njegovog darovanog života, onda barem može shvatiti prijateljsku naklonost njegove smrtne patnje. Niti jedan čovjek se nikada ne mora bojati da Stvoritelj ne poznaje prirodu i opseg njegovih privremenih zemaljskih patnji[16].
1955 188:5.13 We know that the death on the cross was not to effect man’s reconciliation to God but to stimulate man’s realization of the Father’s eternal love and his Son’s unending mercy, and to broadcast these universal truths to a whole universe.
2014 188:5.13 Znamo da smrt na križu nije imala za cilj da postigne pomirenje čovjeka s Bogom, već da oživi čovjekovu spoznaju Očeve vječne ljubavi i Sinove beskrajne milosti i da emitira ove univerzalne istine cijelom svemiru.
¶ Reference
¶ Biblija
- ↑ 188:0.3 Prijatelji pronalaze tijelo: Mt 27:57-58; Mk 15:43-45; Lk 23:50-53a; Iv 19:38,40a.
- ↑ 188:1.2 Pokopajte u novoj grobnici: Mt 27:59a,60; Mk 15:46; Lk 23:53; Iv 19:41,42b.
- ↑ 188:1.3 Postupak pokopa: Mt 27:59b,61; Mk 15:46-47; Lk 23:53a,55.
- ↑ 188:1.4 Balzamiranje i pokop: Iv 19:39-42a.
- ↑ 188:1.7 Žene: Mt 27:61; Mk 15:47; Lk 23:55.
- ↑ 188:2.2 Zabrinutost Sanhedriona: Mt 27:62-64.
- ↑ 188:2.3 Pilat osigurava stražare: Mt 27:65-66.
- ↑ 188:3.4 U ruke preporučite duh: Ps 31:5; Lk 23:46.
- ↑ 188:4.13 Oprosti nam dugove kao što i mi opraštamo: Mt 6:12,14-15; Mt 18:21-27; Mk 11:25-26; Lk 6:37; Lk 11:4; Lk 17:3-4.
- ↑ 188:5.2 Uništi zlo dobrotom: Mt 5:39.
- ↑ 188:5.5 Borite se u dobroj borbi vjere: 1 Tim 6:12.
- ↑ 188:5.6 Oče oprosti im: Lk 23:34.
- ↑ 188:5.6 Ne pripisujte im ovaj grijeh: Dj 7:60.
- ↑ 188:5.7 Nema veće ljubavi: Iv 15:13.
- ↑ 188:5.10 Gravitacija duha: Jr 31:3; Iv 6:44; Iv 12:32.
- ↑ 188:5.12 Stvoritelj poznaje vremenite nevolje: Iz 53:7-9; Iz 63:8-9.