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Prijevodi: © 2014 Zaklada Urantia
THE FAITH OF JESUS
POGLAVLJE 196 : ISUSOVA VJERA
1955 196:0.1 JESUS enjoyed a sublime and wholehearted faith in God. He experienced the ordinary ups and downs of mortal existence, but he never religiously doubted the certainty of God’s watchcare and guidance. His faith was the outgrowth of the insight born of the activity of the divine presence, his indwelling Adjuster. His faith was neither traditional nor merely intellectual; it was wholly personal and purely spiritual.
2014 196:0.1 ISUS je uživao blaženu i bezrezervnu vjeru u Boga. Doživio je uobičajene uspone i padove smrtničke egzistencije, ali nikad nije religiozno sumnjao u sigurnost Božje budnosti i vodstva. Njegova je vjera bila rezultat uvida stvorenog djelovanjem božanske prisutnosti, njegova unutarnjeg Ispravljača. Isusova vjera nije bila tradicionalna, niti samo intelektualna; bila je posve osobna i čisto duhovna.
1955 196:0.2 The human Jesus saw God as being holy, just, and great, as well as being true, beautiful, and good. All these attributes of divinity he focused in his mind as the “will of the Father in heaven.” Jesus’ God was at one and the same time “The Holy One of Israel” and “The living and loving Father in heaven.” The concept of God as a Father was not original with Jesus, but he exalted and elevated the idea into a sublime experience by achieving a new revelation of God and by proclaiming that every mortal creature is a child of this Father of love, a son of God.
2014 196:0.2 Kao čovjek, Isus je vidio Boga kao svetog, pravednog i veličanstvenog, kao i istinitog, lijepog i dobrog. Sve ove osobine božanstvenosti on je usmjerio u svom umu kao "volju Oca koji je na nebesima
[1]." Isusov Bog je istovremeno bio "Svetac Izraelov" i "živući nebeski Otac ljubavi[2]." Koncept Boga kao Oca nije potekao od Isusa, ali on ga je uzvisio i uzdigao u blaženo iskustvo tako što je postigao novo otkrivenje Boga i proglasio da je svako smrtno stvorenje dijete ovog Oca ljubavi, sin Božji[3][4].
1955 196:0.3 Jesus did not cling to faith in God as would a struggling soul at war with the universe and at death grips with a hostile and sinful world; he did not resort to faith merely as a consolation in the midst of difficulties or as a comfort in threatened despair; faith was not just an illusory compensation for the unpleasant realities and the sorrows of living. In the very face of all the natural difficulties and the temporal contradictions of mortal existence, he experienced the tranquillity of supreme and unquestioned trust in God and felt the tremendous thrill of living, by faith, in the very presence of the heavenly Father. And this triumphant faith was a living experience of actual spirit attainment. Jesus’ great contribution to the values of human experience was not that he revealed so many new ideas about the Father in heaven, but rather that he so magnificently and humanly demonstrated a new and higher type of living faith in God. Never on all the worlds of this universe, in the life of any one mortal, did God ever become such a living reality as in the human experience of Jesus of Nazareth.
2014 196:0.3 Isus se nije držao vjere u Boga kao neka napaćena duša u ratu sa svemirom i u smrtnom koštacu s neprijateljskim i grešnim svijetom; on nije pribjegavao vjeri samo za utjehu usred teškoća ili okrijepu pred prijetećim očajanjem; vjera nije bila samo iluzorna naknada za neugodne stvarnosti i patnje življenja. Suočen sa svim prirodnim teškoćama i vremenskim proturječnostima smrtničke egzistencije, doživio je mir uzvišenog i neupitnog uzdanja u Boga i osjetio ogromno uzbuđenje življenja, po vjeri, u samoj prisutnosti nebeskog Oca. A ova trijumfalna vjera je bila živuće iskustvo stvarnog postignuća duha. Isusov nije učinio veliki doprinos vrijednostima ljudskog iskustva tako što je otkrio toliko novih ideja o nebeskom Ocu, nego što je tako veličanstveno i ljudski pokazao novi i viši oblik živuće vjere u Boga. Nikada ni na jednom svijetu ovog svemira, u životu bilo kojeg smrtnika, Bog nije postao tako živuća stvarnost kao u ljudskom iskustvu Isusa iz Nazareta.
1955 196:0.4 In the Master’s life on Urantia, this and all other worlds of the local creation discover a new and higher type of religion, religion based on personal spiritual relations with the Universal Father and wholly validated by the supreme authority of genuine personal experience. This living faith of Jesus was more than an intellectual reflection, and it was not a mystic meditation.
2014 196:0.4 U Učiteljevom životu na Urantiji, ovaj i svi drugi svjetovi lokalnog svemira otkrivaju novi i viši oblik religije, religiju koja se temelji na osobnim duhovnim odnosima s Ocem Svih i koja je potpuno ovjerena vrhovnim autoritetom istinskog osobnog iskustva. Ova Isusova živuća vjera je bila više od intelektualnog promišljanja, i ona nije bila mistična meditacija.
1955 196:0.5 Theology may fix, formulate, define, and dogmatize faith, but in the human life of Jesus faith was personal, living, original, spontaneous, and purely spiritual. This faith was not reverence for tradition nor a mere intellectual belief which he held as a sacred creed, but rather a sublime experience and a profound conviction which securely held him. His faith was so real and all-encompassing that it absolutely swept away any spiritual doubts and effectively destroyed every conflicting desire. Nothing was able to tear him away from the spiritual anchorage of this fervent, sublime, and undaunted faith. Even in the face of apparent defeat or in the throes of disappointment and threatening despair, he calmly stood in the divine presence free from fear and fully conscious of spiritual invincibility. Jesus enjoyed the invigorating assurance of the possession of unflinching faith, and in each of life’s trying situations he unfailingly exhibited an unquestioning loyalty to the Father’s will. And this superb faith was undaunted even by the cruel and crushing threat of an ignominious death.
2014 196:0.5 Teologija može ukalupiti, formulirati, definirati i dogmatizirati vjeru, ali u Isusovom ljudskom životu vjera je bila osobna, živuća, autentična, sponatana i posve duhovna. Ta vjera nije bila štovanje tradicije, niti puko intelektualno vjerovanje koje je on držao svetim, nego blaženo iskustvo i duboko uvjerenje koje ga je čvrsto držalo. Njegova vjera je bila tako stvarna i sveobuhvatna da je apsolutno odagnala sve duhovne sumnje i učinkovito uništila svaku proturječnu želju. Ništa ga nije moglo otrgnuti od duhovnog sidrišta ove svesrdne, blažene i neustrašive vjere. Čak i kad se našao suočen s prividnim porazom ili bolovima razočaranja i prijetećeg očaja, mirno je stajao u božanskoj prisutnosti, bez straha i posve svjestan svoje duhovne nepobjedivosti. Isus je uživao osnažujuće uvjerenje posjedovanja nepokolebljive vjere i u svim životnim situacijama nepogrešivo je pokazao bezrezervnu odanost Očevoj volji. I ova veličanstvena vjera nije pokleknula ni pred okrutnom i poražavajućom prijetnjom sramotne smrti.
1955 196:0.6 In a religious genius, strong spiritual faith so many times leads directly to disastrous fanaticism, to exaggeration of the religious ego, but it was not so with Jesus. He was not unfavorably affected in his practical life by his extraordinary faith and spirit attainment because this spiritual exaltation was a wholly unconscious and spontaneous soul expression of his personal experience with God.
2014 196:0.6 U religioznih genija, snažna duhovna vjera toliko puta vodi katastrofalnom fanatizmu, preuveličanju religioznog ega, ali to nije bio slučaj s Isusom. Njegova izvanredna vjera i postignuće duha nisu ispoljili negativan utjecaj na njegov praktični život, jer je ova duhovna egzaltacija bila posve nesvjestan i spontan izraz duše njegovog osobnog iskustva s Bogom.
1955 196:0.7 The all-consuming and indomitable spiritual faith of Jesus never became fanatical, for it never attempted to run away with his well-balanced intellectual judgments concerning the proportional values of practical and commonplace social, economic, and moral life situations. The Son of Man was a splendidly unified human personality; he was a perfectly endowed divine being; he was also magnificently co-ordinated as a combined human and divine being functioning on earth as a single personality. Always did the Master co-ordinate the faith of the soul with the wisdom-appraisals of seasoned experience. Personal faith, spiritual hope, and moral devotion were always correlated in a matchless religious unity of harmonious association with the keen realization of the reality and sacredness of all human loyalties—personal honor, family love, religious obligation, social duty, and economic necessity.
2014 196:0.7 Isusova sveprožimajuća i nepopustljiva duhovna vjera nikada nije postala fanatična, jer nikada nije pokušala pobjeći kontroli njegovog uravnoteženog intelektualnog suda o proporcionalnim vrijednostima praktičnih i svagdašnjih društvenih, ekonomskih i moralnih situacija života. Sin Čovječji je bio savršeno ujedinjena ljudska ličnost; bio je savršeno obdareno božansko biće; bio je veličanstveno koordiniran kao spojeno ljudsko i božansko biće koje je funkcioniralo na zemlji kao jedna ličnost. Učitelj je uvijek znao uskladiti vjeru duše s mudrim procjenama svog prekaljenog iskustva. Osobna vjera, duhovna nada i moralna odanost su uvijek bili uzajamno usklađeni u neusporedivom religioznom jedinstvu skladne povezanosti s oštrom spoznajom stvarnosti i svetosti svih ljudskih odanosti - osobne časti, obiteljske ljubavi, religiozne obveze, društvene dužnosti i ekonomske nužde.
1955 196:0.8 The faith of Jesus visualized all spirit values as being found in the kingdom of God; therefore he said, “Seek first the kingdom of heaven.” Jesus saw in the advanced and ideal fellowship of the kingdom the achievement and fulfillment of the “will of God.” The very heart of the prayer which he taught his disciples was, “Your kingdom come; your will be done.” Having thus conceived of the kingdom as comprising the will of God, he devoted himself to the cause of its realization with amazing self-forgetfulness and unbounded enthusiasm. But in all his intense mission and throughout his extraordinary life there never appeared the fury of the fanatic nor the superficial frothiness of the religious egotist.
2014 196:0.8 Isusova vjera je vidjela sve vrijednosti duha kao nešto što postoji u Božjem kraljevstvu; zato je rekao:"Tražite najprije kraljevstvo nebesko[5]." U naprednom i idealnom zajedništvu kraljevstva, Isus je vidio postignuće i ispunjenje "Božje volje[6]." Samo srce molitve koju je učio svoje sljedbenike kaže: "Dođi kraljevstvo tvoje; budi volja tvoja[7]." Budući da je shvaćao kraljevstvo kao nešto što obuhvaća Božju volju, posvetio se radu na njegovom ostvarenju s nevjerojatnom skrušenošću i neograničenim entuzijazmom. No, u cijeloj svojoj intenzivnoj misiji i tijekom svog izvanrednog život, nikada se nije javila fanatična furija ili površna pjenušavost religioznog egoiste.
1955 196:0.9 The Master’s entire life was consistently conditioned by this living faith, this sublime religious experience. This spiritual attitude wholly dominated his thinking and feeling, his believing and praying, his teaching and preaching. This personal faith of a son in the certainty and security of the guidance and protection of the heavenly Father imparted to his unique life a profound endowment of spiritual reality. And yet, despite this very deep consciousness of close relationship with divinity, this Galilean, God’s Galilean, when addressed as Good Teacher, instantly replied, “Why do you call me good?” When we stand confronted by such splendid self-forgetfulness, we begin to understand how the Universal Father found it possible so fully to manifest himself to him and reveal himself through him to the mortals of the realms.
2014 196:0.9 Cijeli Učiteljev život je bio dosljedno uvjetovan ovom živućom vjerom, ovim blaženim religioznim iskustvom. Ovaj duhovni stav je u potpunosti dominirao njegovim razmišljanjem i osjećanjem, njegovim vjerovanjem i molitvom, njegovim učenjem i propovijedanjem. Ova osobna vjera sina u sigurnost i neminovnost vodstva i zaštite nebeskog Oca pružila je njegovom jedinstvenom životu duboko obdarenje duhovnom stvarnošću. Pa ipak, usprkos svoj ovoj dubokoj svijesti o bliskom odnosu s božanstvenošću, ovaj Galilejac, Božji Galilejac, kad su ga nazvali Dobrim Učiteljem, spremno je uzvratio, "Zašto me zoveš dobrim?" Kad se nađemo suočeni s tako veličanstvenom skrušenošću, počinjemo shvaćati kako mu se Otac Svih mogao tako cjelovito očitovati i kroz njega sebe obznaniti zemaljskim smrtnicima[8].
1955 196:0.10 Jesus brought to God, as a man of the realm, the greatest of all offerings: the consecration and dedication of his own will to the majestic service of doing the divine will. Jesus always and consistently interpreted religion wholly in terms of the Father’s will. When you study the career of the Master, as concerns prayer or any other feature of the religious life, look not so much for what he taught as for what he did. Jesus never prayed as a religious duty. To him prayer was a sincere expression of spiritual attitude, a declaration of soul loyalty, a recital of personal devotion, an expression of thanksgiving, an avoidance of emotional tension, a prevention of conflict, an exaltation of intellection, an ennoblement of desire, a vindication of moral decision, an enrichment of thought, an invigoration of higher inclinations, a consecration of impulse, a clarification of viewpoint, a declaration of faith, a transcendental surrender of will, a sublime assertion of confidence, a revelation of courage, the proclamation of discovery, a confession of supreme devotion, the validation of consecration, a technique for the adjustment of difficulties, and the mighty mobilization of the combined soul powers to withstand all human tendencies toward selfishness, evil, and sin. He lived just such a life of prayerful consecration to the doing of his Father’s will and ended his life triumphantly with just such a prayer. The secret of his unparalleled religious life was this consciousness of the presence of God; and he attained it by intelligent prayer and sincere worship—unbroken communion with God—and not by leadings, voices, visions, or extraordinary religious practices.
2014 196:0.10 Isus je dao Bogu, kao čovjek ovoga svijeta - najveću moguću žrtvu: posvećenje i predanost svoje volje veličansvenoj službi izvršenja božanske volje. Isus je uvijek i dosljedno tumačio religiju samo u smislu Očeve volje[9]. Kada proučavate Učiteljevu karijeru, što se tiče molitve ili bilo kojeg drugog aspekta religioznog života, ne usmjeravajte pažnju toliko na ono što je učio, koliko na ono što je činio. Isus nikada nije molio u ime religiozne dužnosti. Za njega, molitva je bila iskreni izraz duhovnog stava, objava odanosti duše, uvodna izjava osobne pobožnosti, izraz zahvalnosti, vještina za izbjegavanje emocionalne napetosti, sprječavanje sukoba, egzaltaciju poimanja, oplemenjenost želje, opravdanje moralne odluke, obogaćivanje misli, oživljavanje viših sklonosti, posvećenje impulsa, razjašnjenje gledišta, objavu vjere, transcendentalno predavanje volje, blaženu potvrdu povjerenja, otkrivenje hrabrosti, proglas otkrića, ispovijed najveće pobožnosti, potvrda posvećenja, tehnika za prilagodbu poteškoćama i moćna mobilizacija ujedinjenih sila duše u cilju obrane od svih ljudskih sklonosti prema sebičnosti, zlu i grijehu. Živio je upravo takav život bogougodnog posvećenja vršenju volje svoga Oca i završio je svoj život trijumfalno sa upravo takvom molitvom. Tajna njegova neusporedivog religioznog života počiva u toj svijesti Božje prisutnosti; i je to postigao inteligentnom molitvom i iskrenim obožavanjem - neprekinutim duhovnim zajedništvom s Bogom - a ne predosjećajima, glasovima, vizijama ili nesvakidašnjim religioznim praksama.
1955 196:0.11 In the earthly life of Jesus, religion was a living experience, a direct and personal movement from spiritual reverence to practical righteousness. The faith of Jesus bore the transcendent fruits of the divine spirit. His faith was not immature and credulous like that of a child, but in many ways it did resemble the unsuspecting trust of the child mind. Jesus trusted God much as the child trusts a parent. He had a profound confidence in the universe—just such a trust as the child has in its parental environment. Jesus’ wholehearted faith in the fundamental goodness of the universe very much resembled the child’s trust in the security of its earthly surroundings. He depended on the heavenly Father as a child leans upon its earthly parent, and his fervent faith never for one moment doubted the certainty of the heavenly Father’s overcare. He was not disturbed seriously by fears, doubts, and skepticism. Unbelief did not inhibit the free and original expression of his life. He combined the stalwart and intelligent courage of a full-grown man with the sincere and trusting optimism of a believing child. His faith grew to such heights of trust that it was devoid of fear.
2014 196:0.11 U Isusovom zemaljskom životu, religija je bila živuće iskustvo, izravan i osoban pokret od duhovne pobožnosti do praktične ispravnosti. Isusova vjera je rodila transcendentnim plodovima božanskog duha. Njegova vjera nije bila nezrela i lakovjerna kao u djeteta, ali je u mnogo čemu nalikovala neupitnom povjerenju djetinjeg uma[10]. Isus je vjerovao Bogu onako kako dijete vjeruje roditelju. Imao je duboko povjerenje u svemir - upravo takvo povjerenje kakvo dijete ima u roditeljsko okruženje. Isusova svesrdna vjera u temeljnu dobrotu svemira jako je nalikovala djetetovom povjerenju u sigurnost svoje zemaljske okolice. On je ovisio o nebeskom Ocu kao što dijete ovisi o svom zemaljskom roditelju, i njegova svesrdna vjera nije nikada, ni u jednom trenutku, posumnjala u pouzdanost budnosti nebeskog Oca. On nije bio ozbiljnije uznemiren strahovima, sumnjama ili skepticizmom. Nepovjerenje nije stalo na put slobodnom i autentičnom izrazu njegova života. Kombinirao je čvrstu i inteligentnu hrabrost odraslog čovjeka s iskrenim i uzdajućim optimizmom vjerujućeg djeteta. Njegova vjera je izrasla do takvih visina povjerenja da u njoj nije bilo straha.
1955 196:0.12 The faith of Jesus attained the purity of a child’s trust. His faith was so absolute and undoubting that it responded to the charm of the contact of fellow beings and to the wonders of the universe. His sense of dependence on the divine was so complete and so confident that it yielded the joy and the assurance of absolute personal security. There was no hesitating pretense in his religious experience. In this giant intellect of the full-grown man the faith of the child reigned supreme in all matters relating to the religious consciousness. It is not strange that he once said, “Except you become as a little child, you shall not enter the kingdom.” Notwithstanding that Jesus’ faith was childlike, it was in no sense childish.
2014 196:0.12 Isusova je vjera dostigla čistotu djetinjeg povjerenja[11]. Njegova je vjera bila tako apsolutna i neupitna da je reagirala na čar kontakta s bližnjima i na čudesa svemira. Njegov osjećaj ovisnosti o božanskom je bio tako potpun i tako pun povjerenja da je pružio radost i uvjerenje u apsolutnu osobnu sigurnost. U njegovom religioznom iskustvu nije bilo oklijevajućih isprika. U ovom golemom intelektu odraslog čovjeka, djetinja vjera je dominirala u svim pitanjima u vezi religiozne svijesti. Nije čudo što je jednom rekao, "Ako ponovo ne postanete kao mala djeca, nećete ući u kraljevstvo." Bez obzira što je Isusova vjera bila poput djetinje, ona nikako nije bila djetinjasta.
1955 196:0.13 Jesus does not require his disciples to believe in him but rather to believe with him, believe in the reality of the love of God and in full confidence accept the security of the assurance of sonship with the heavenly Father. The Master desires that all his followers should fully share his transcendent faith. Jesus most touchingly challenged his followers, not only to believe what he believed, but also to believe as he believed. This is the full significance of his one supreme requirement, “Follow me.”
2014 196:0.13 Isus ne traži od svojih učenika da vjeruju u njega, nego da vjeruju s njim, da vjeruju u stvarnost Božje ljubavi i da s punim povjerenjem prihvate sigurnost uvjerenja da su sinovi nebeskog Oca. Učitelj želi da svi njegovi sljedbenici u potpunosti podijele ovu njegovu transcendentnu vjeru.Isus je najdirljivije pozvao svoje sljedbenike ne samo da vjeruju ono što je on vjerovao, već da vjeruju onako kako je on vjerovao. Ovo je puno značenje njegovog vrhovnog poziva, "Slijedi me[12]."
1955 196:0.14 Jesus’ earthly life was devoted to one great purpose—doing the Father’s will, living the human life religiously and by faith. The faith of Jesus was trusting, like that of a child, but it was wholly free from presumption. He made robust and manly decisions, courageously faced manifold disappointments, resolutely surmounted extraordinary difficulties, and unflinchingly confronted the stern requirements of duty. It required a strong will and an unfailing confidence to believe what Jesus believed and as he believed.
2014 196:0.14 Isusov zemaljski život je bio posvećen jednom velikom cilju - izvršenju Očeve volje, življenju ljudskog života religiozno i s vjerom[13]. Isusova je vjera bila puna povjerenja, kao djetinja, ali u njoj nije bilo umišljene preuzetosti. Donio je teške i muževne odluke, hrabro se suočio s mnogostrukim razočaranjima, odlučno je savladao velike poteškoće i nepokolebljivo stao pred neumoljive zahtjeve dužnosti. Potrebna je snažna volja i čvrsto pouzdanje da čovjek vjeruje ono što je Isus vjerovao i onako kako je on vjerovao.
¶ 1. ISUS - ČOVJEK
1. JESUS—THE MAN
1. ISUS - ČOVJEK
1955 196:1.1 Jesus’ devotion to the Father’s will and the service of man was even more than mortal decision and human determination; it was a wholehearted consecration of himself to such an unreserved bestowal of love. No matter how great the fact of the sovereignty of Michael, you must not take the human Jesus away from men. The Master has ascended on high as a man, as well as God; he belongs to men; men belong to him. How unfortunate that religion itself should be so misinterpreted as to take the human Jesus away from struggling mortals! Let not the discussions of the humanity or the divinity of the Christ obscure the saving truth that Jesus of Nazareth was a religious man who, by faith, achieved the knowing and the doing of the will of God; he was the most truly religious man who has ever lived on Urantia.
2014 196:1.1 Isusova odanost Očevoj volji i služba ljudima su bili više od smrtničke odluke i ljudske odlučnosti; bili su Isusovo svesrdno posvećenje tako bezrezervnom darivanju ljubavi. Bez obzira na veličinu činjenice Mihaelove vlasti, ne smijete odvojiti Isusa-čovjeka od ljudi. Učitelj je uzašao na visinu kao čovjek i kao Bog; on pripada ljudima; ljudi pripadaju njemu. Kako je žalosno što ljudi često tumače religiju tako pogrešno da odvajaju Isusa-čovjeka od drugih napaćenih smrtnika! Ne dopustite da rasprave o Kristovoj ljudskosti i božanstvenosti zasjene spasonosnu istinu da je Isus iz Nazareta bio religiozni čovjek koji je po vjeri postigao znanje i vršenje Božje volje; on je bio najveći istinski religiozan čovjek koji je ikada živio na Urantiji.
1955 196:1.2 The time is ripe to witness the figurative resurrection of the human Jesus from his burial tomb amidst the theological traditions and the religious dogmas of nineteen centuries. Jesus of Nazareth must not be longer sacrificed to even the splendid concept of the glorified Christ. What a transcendent service if, through this revelation, the Son of Man should be recovered from the tomb of traditional theology and be presented as the living Jesus to the church that bears his name, and to all other religions! Surely the Christian fellowship of believers will not hesitate to make such adjustments of faith and of practices of living as will enable it to “follow after” the Master in the demonstration of his real life of religious devotion to the doing of his Father’s will and of consecration to the unselfish service of man. Do professed Christians fear the exposure of a self-sufficient and unconsecrated fellowship of social respectability and selfish economic maladjustment? Does institutional Christianity fear the possible jeopardy, or even the overthrow, of traditional ecclesiastical authority if the Jesus of Galilee is reinstated in the minds and souls of mortal men as the ideal of personal religious living? Indeed, the social readjustments, the economic transformations, the moral rejuvenations, and the religious revisions of Christian civilization would be drastic and revolutionary if the living religion of Jesus should suddenly supplant the theologic religion about Jesus.
2014 196:1.2 Došlo je vrijeme da vidimo figurativno uskrsnuće Isusa-čovjeka iz njegove grobnice teoloških tradicija i religioznih dogmi devetnaest stoljeća. Isus iz Nazareta više ne smije biti žrtvovan čak ni veličanstvenom konceptu proslavljenog Krista. Koja će to biti uzvišena usluga ako kroz ovo otkrivenje Sin Čovječji bude podignut iz grobnice tradicionalne teologije i predstavljen kao živući Isus crkvi koja nosi njegovo ime, kao i svim drugim religijama! Kršćansko zajedništvo vjernika sigurno neće oklijevati da poduzme takve prilagodbe vjere i običaja življenja, koje će mu omogućiti da "slijedi" Učitelja u očitovanju njegovog stvarnog života religiozne odanosti vršenju volje njegova Oca i predanosti nesebičnom služenju ljudima[14]. Da li se takozvani kršćani boje izvrgnuti samodostatno i neposvećeno zajedništvo društvene uvažavnosti i sebičnih ekonomskih neprilagođenja? Da li se institucionalizirano kršćanstvo boji moguće opasnosti od narušavanja ili čak svrgavanja tradicionalnog crkvenog autoriteta ako Isus iz Galileje ponovo postane ideal osobnog religioznog življenja u umovima i dušama smrtnih ljudi? Doista će doći do društvenih prilagodbi, ekonomskih transformacija, moralnaih buđenja i religiozne revizije kršćanske civilizacije ako Isusova živuća religija iznenenada zauzme mjesto teološke religije o Isusu.
1955 196:1.3 To “follow Jesus” means to personally share his religious faith and to enter into the spirit of the Master’s life of unselfish service for man. One of the most important things in human living is to find out what Jesus believed, to discover his ideals, and to strive for the achievement of his exalted life purpose. Of all human knowledge, that which is of greatest value is to know the religious life of Jesus and how he lived it.
2014 196:1.3 "Slijediti Isusa" znači osobno podijeliti njegovu religioznu vjeru i ući u duh Učiteljevog života nesebičnog služenja ljudima. Jedna od najvažnijih stvari u ljudskom životu je naći ono što je Isus vjerovao, otkriti njegove ideale i težiti postignuću njegovog uzvišenog životnog nauma. Od sveg ljudskog znanja, to što je od najvećeg značaja je znati vjerski život Isusa i kako ga je on živio.
1955 196:1.4 The common people heard Jesus gladly, and they will again respond to the presentation of his sincere human life of consecrated religious motivation if such truths shall again be proclaimed to the world. The people heard him gladly because he was one of them, an unpretentious layman; the world’s greatest religious teacher was indeed a layman.
2014 196:1.4 Obični ljudi su rado slušali Isusa i oni će opet rado odgovoriti na predstavu njegovog iskrenog ljudskog života posvećenog religioznoj motivaciji ako takve istine ponovo budu proglašene svijetu[15]. Ljudi su ga rado slušali jer je bio jedan od njih, nepretenciozan laik; najveći svjetski religiozni učitelj je doista bio laik.
1955 196:1.5 It should not be the aim of kingdom believers literally to imitate the outward life of Jesus in the flesh but rather to share his faith; to trust God as he trusted God and to believe in men as he believed in men. Jesus never argued about either the fatherhood of God or the brotherhood of men; he was a living illustration of the one and a profound demonstration of the other.
2014 196:1.5 Vjernici kraljevstva ne trebaju imati za cilj doslovno oponašanje Isusovog spoljašnjeg života u tijelu, nego trebaju nastojati da podijele njegovu vjeru - da se uzdaju u Boga onako kako se Isus u njega uzdao i da vjeruju u ljude onako kako je Isus u njih vjerovao. Isus nikada nije raspravljao bilo Božje očinstvo ili bratstvo ljudi; bio je živa ilustracija prvog i uvjerljivo očitovanje drugog.
1955 196:1.6 Just as men must progress from the consciousness of the human to the realization of the divine, so did Jesus ascend from the nature of man to the consciousness of the nature of God. And the Master made this great ascent from the human to the divine by the conjoint achievement of the faith of his mortal intellect and the acts of his indwelling Adjuster. The fact-realization of the attainment of totality of divinity (all the while fully conscious of the reality of humanity) was attended by seven stages of faith consciousness of progressive divinization. These stages of progressive self-realization were marked off by the following extraordinary events in the Master’s bestowal experience:
2014 196:1.6 Upravo kao što čovjek mora uznapredovati od ljudske svijesti do spoznaje božanskog, tako je Isus uzašao od prirode čovjeka do svijesti o prirodi Boga. Gospodin je učinio ovaj veliki uspon od ljudskog do božanskog spojenim djelovanjem vjere svog smrtnog intelekta i svog unutarnjeg Ispravljača. Činjenica ostvarenja postignute sveukupnosti božanstvenosti (dok je bio potpuno svjestan stvarnosti svog ljudskog statusa) je rezultat uspona kroz sedam stadija svijesti vjere svog sve većeg obožanstvljenja. Ovi stadiji progresivnog samoostvarenja su bili označeni sljedećim nesvakidašnjim događajima u Učiteljevom iskustvu darivanja:
1955 196:1.8 2. The messenger of Immanuel who appeared to him at Jerusalem when he was about twelve years old.
2014 196:1.8 2. Emanuelovim glasnikom koji mu se ukazao u Jeruzalemu kad je Isusu bilo nekih dvanaest godina.
1955 196:1.9 3. The manifestations attendant upon his baptism.
2014 196:1.9 3. Događajima prilikom krštenja.
1955 196:1.10 4. The experiences on the Mount of Transfiguration.
2014 196:1.10 4. Događajima na Gori Preobraženja.
1955 196:1.13 7. The final embrace of the Paradise Father, conferring unlimited sovereignty of his universe.
2014 196:1.13 7. Konačnom ulasku u naručje Rajskog Oca kojim je stekao neograničenu vlast nad svojim svemirom.
¶ 2. ISUSOVA RELIGIJA
2. THE RELIGION OF JESUS
2. ISUSOVA RELIGIJA
1955 196:2.1 Some day a reformation in the Christian church may strike deep enough to get back to the unadulterated religious teachings of Jesus, the author and finisher of our faith. You may preach a religion about Jesus, but, perforce, you must live the religion of Jesus. In the enthusiasm of Pentecost, Peter unintentionally inaugurated a new religion, the religion of the risen and glorified Christ. The Apostle Paul later on transformed this new gospel into Christianity, a religion embodying his own theologic views and portraying his own personal experience with the Jesus of the Damascus road. The gospel of the kingdom is founded on the personal religious experience of the Jesus of Galilee; Christianity is founded almost exclusively on the personal religious experience of the Apostle Paul. Almost the whole of the New Testament is devoted, not to the portrayal of the significant and inspiring religious life of Jesus, but to a discussion of Paul’s religious experience and to a portrayal of his personal religious convictions. The only notable exceptions to this statement, aside from certain parts of Matthew, Mark, and Luke, are the Book of Hebrews and the Epistle of James. Even Peter, in his writing, only once reverted to the personal religious life of his Master. The New Testament is a superb Christian document, but it is only meagerly Jesusonian.
2014 196:2.1 Jednog dana reformacija kršćanske crkve mora zaći dovoljno duboko da rezultira povratkom izvornim i neiskrivljenim religioznim učenjima Isusa, autora i dovršitelja naše vjere[16]. Možete propovijedati religiju o Isusu, ali morate živjeti Isusovu religiju. U oduševljenju koje je pratilo Duhove, Petar je nehotice uveo novu religiju, religiju uskrslog i proslavljenog Krista. Apostol Pavao je kasnije preinačio ovo novo evanđelje u kršćanstvo, religiju koja utjelovljuje njegova vlastita teološka gledišta i prikazuje njegovo osobno iskustvo s Isusom na putu za Damask[17]. Evanđelje kraljevstva počiva na temeljima osobnog religioznog iskustva Isusa iz Galileje; kršćanstvo se gotovo isključivo temelji na osobnom religioznom iskustvu apostola Pavla. Gotovo cijeli Novi zavjet je posvećen, ne prikazu Isusovog znamenitog i inspirativnog religioznog života, nego raspravi Pavlova religioznog iskustva i prikazu njegovih osobnih religioznih uvjerenja. Izuzev određenih dijelova Evanđelja po Mateju, Marku i Luki, jedine značajne iznimke ovoj tvrdnji su Poslanica Hebrejima i Jakovljeva poslanica. Čak se i Petar, u svom zapisu, samo jednom pozvao na osobni religiozni život svoga Učitelja[18]. Novi zavjet je veličanstven kršćanski dokument, ali se teško može smatrati Isusovskim.
1955 196:2.2 Jesus’ life in the flesh portrays a transcendent religious growth from the early ideas of primitive awe and human reverence up through years of personal spiritual communion until he finally arrived at that advanced and exalted status of the consciousness of his oneness with the Father. And thus, in one short life, did Jesus traverse that experience of religious spiritual progression which man begins on earth and ordinarily achieves only at the conclusion of his long sojourn in the spirit training schools of the successive levels of the pre-Paradise career. Jesus progressed from a purely human consciousness of the faith certainties of personal religious experience to the sublime spiritual heights of the positive realization of his divine nature and to the consciousness of his close association with the Universal Father in the management of a universe. He progressed from the humble status of mortal dependence which prompted him spontaneously to say to the one who called him Good Teacher, “Why do you call me good? None is good but God,” to that sublime consciousness of achieved divinity which led him to exclaim, “Which one of you convicts me of sin?” And this progressing ascent from the human to the divine was an exclusively mortal achievement. And when he had thus attained divinity, he was still the same human Jesus, the Son of Man as well as the Son of God.
2014 196:2.2 Isusov život u tijelu oslikava transcendentalan religiozni rast od ranih ideja primitivnog strahopoštovanja i duboke ljudske naklonosti, kroz više godina duhovnog zajedništva, do konačnog postignuća te napredne i uzvišene svijesti o vlastitom jedinstvu s Ocem. I tako je u jednom kratkom životu, Isus prošao kroz to iskustvo religioznog duhovnog napredovanja koje čovjek počinje na zemlji i koje obično postiže tek na kraju svog dugog boravka u školama duha na višestrukim razinama karijere prije dostignuća Raja. Isus je napredovao od čisto ljudske svijesti uvjerenja vjere osobnog religioznog iskustva, do tih uzvišenih duhovnih visina čvrste spoznaje svoje božanske naravi i svijesti svoje bliske povezanosti s Ocem Svih u upravi nad svemirom[19]. Napredovao je od niskog statusa smrtničke ovisnosti koji ga je naveo da spontano kaže onome koji ga je nazvao Dobrim Učiteljem, "Zašto me zoveš dobrim? Samo je jedan dobri - Bog," do te blažene svijesti postignute božanstvenosti koja ga je navela da uzvikne, "Tko će mi od vas dokazati neki grijeh?" A taj je napredni uspon od ljudskog do božanskog bio posve smrtničko dostignuće[20][21]. I kad je dostigao božanstvenost, još uvijek je bio isti čovjek Isus, Sin Čovječji kao i Sin Božji.
1955 196:2.3 Mark, Matthew, and Luke retain something of the picture of the human Jesus as he engaged in the superb struggle to ascertain the divine will and to do that will. John presents a picture of the triumphant Jesus as he walked on earth in the full consciousness of divinity. The great mistake that has been made by those who have studied the Master’s life is that some have conceived of him as entirely human, while others have thought of him as only divine. Throughout his entire experience he was truly both human and divine, even as he yet is.
2014 196:2.3 Evanđelja po Marku, Mateju i Luki u sebi nose djelomičnu predodžbu ljudskog Isusa koji se veličanstveno borio da utvrdi i izvrši božansku volju. Ivan predstavlja predodžbu trijumfalnog Isusa koji je živio na zemlji u punoj svijesti božanstva. Oni koji pručavaju Gospodinov život čine veliku pogrešku kad zamišljaju Učitelja kao posve ljudsku ili posve božansku osobu. Za cijelog svog iskustva, istinski je imao i ljudska i božanska obilježja, kao što to još uvijek čini.
1955 196:2.4 But the greatest mistake was made in that, while the human Jesus was recognized as having a religion, the divine Jesus (Christ) almost overnight became a religion. Paul’s Christianity made sure of the adoration of the divine Christ, but it almost wholly lost sight of the struggling and valiant human Jesus of Galilee, who, by the valor of his personal religious faith and the heroism of his indwelling Adjuster, ascended from the lowly levels of humanity to become one with divinity, thus becoming the new and living way whereby all mortals may so ascend from humanity to divinity. Mortals in all stages of spirituality and on all worlds may find in the personal life of Jesus that which will strengthen and inspire them as they progress from the lowest spirit levels up to the highest divine values, from the beginning to the end of all personal religious experience.
2014 196:2.4 No, najveća pogreška počiva u tome što, dok je ljudski Isus bio poznat kao čovjek koji je imao religiju, božanski Isus (Krist) je gotovo preko noći postao religija. U nastojanju da osigura štovanje božanskog Krista, Pavlovo kršćanstvo je gotovo u cjelosti izgubilo iz vida napaćenog i hrabrog Isusa iz Galileje koji je hrabrošću svoje osobne religiozne vjere i junaštvom svog unutarnjeg Ispravljača, uzašao od niskih razina čovječnosti da postane jedno s božanstvenosti, čime je postao novi i živući put kojim se svi smrtnici mogu uspeti od čovječanstva do božanstva[22].Smrtnici u svim fazama duhovnosti na svim svjetovima mogu naći u Isusovom osobnom životu nešto što će ih osnažiti i nadahnuti u napredovanju od najnižih razina duha do najviših božanskih vrijednosti, od početka do svršetka cijelog osobnog religioznog iskustva.
1955 196:2.5 At the time of the writing of the New Testament, the authors not only most profoundly believed in the divinity of the risen Christ, but they also devotedly and sincerely believed in his immediate return to earth to consummate the heavenly kingdom. This strong faith in the Lord’s immediate return had much to do with the tendency to omit from the record those references which portrayed the purely human experiences and attributes of the Master. The whole Christian movement tended away from the human picture of Jesus of Nazareth toward the exaltation of the risen Christ, the glorified and soon-returning Lord Jesus Christ.
2014 196:2.5 U vrijeme pisanja Novog zavjeta, ne samo što su njegovi autori najdublje vjerovali u božanstvenost uskrslog Krista, već su odano i iskreno vjerovali i u njegov neposredni povratak na zemlju da dovrši upostavu nebeskog kraljevstva. Ova snažna vjera u Gospodinov neposredni povratak objašnjava njihovu tendenciju da izostave iz zapisa spomen onih događaja koji govore o Učiteljevim posve ljudskim iskustvima i osobinama[23]. Cijeli kršćanski pokret se nastojao udaljiti od ljudske slike Isusa iz Nazareta i veličati uskrslog Krista, proslavljenog Gospodina Isusa Krista za kojeg su vjerovali da se uskoro treba vratiti na zemlju[24].
1955 196:2.6 Jesus founded the religion of personal experience in doing the will of God and serving the human brotherhood; Paul founded a religion in which the glorified Jesus became the object of worship and the brotherhood consisted of fellow believers in the divine Christ. In the bestowal of Jesus these two concepts were potential in his divine-human life, and it is indeed a pity that his followers failed to create a unified religion which might have given proper recognition to both the human and the divine natures of the Master as they were inseparably bound up in his earth life and so gloriously set forth in the original gospel of the kingdom.
2014 196:2.6 Isus je utemeljio religiju osobnog iskustva u vršenju Božje volje i služenju bratstva ljudi; Pavao je utemeljio religiju u kojoj je proslavljeni Isus postao predmetom obožavanja, dok se bratstvo sastojalo od vjernika u božanskog Krista. U Isusovom darivanju, ta dva pojma su potencijalno prisutna u njegovom božansko- ljudskom životu i doista je šteta što njegovi sljedbenici nisu uspjeli stvoriti ujedinjenu religiju koja daje prihvatljivo priznanje Učiteljevoj ljudskoj kao i njegovoj božanskoj prirodi, kako su one neraskidivo povezane u njegovom zemaljskom životu i veličanstveno predočene u izvornom evanđelju kraljevstva[25].
1955 196:2.7 You would be neither shocked nor disturbed by some of Jesus’ strong pronouncements if you would only remember that he was the world’s most wholehearted and devoted religionist. He was a wholly consecrated mortal, unreservedly dedicated to doing his Father’s will. Many of his apparently hard sayings were more of a personal confession of faith and a pledge of devotion than commands to his followers. And it was this very singleness of purpose and unselfish devotion that enabled him to effect such extraordinary progress in the conquest of the human mind in one short life. Many of his declarations should be considered as a confession of what he demanded of himself rather than what he required of all his followers. In his devotion to the cause of the kingdom, Jesus burned all bridges behind him; he sacrificed all hindrances to the doing of his Father’s will.
2014 196:2.7 Ne bi vas šokirale ili uznemirile neke Isusove teške izjave, ako se sjetite da je Isus bio najposvećeniji i najodaniji religiozni čovjek na svijetu. Bio je potpuno posvećen smrtnik, bezrezervno odan vršenju volje svoga Oca. Mnoge njegove naizgled teške izjave su bile više osobna ispovijest vjere i zalog odanosti, nego naredbe njegovim sljedbenicima. I upravo su mu ta jednina nauma i nesebična odanost omogućile da ostvari tako izvanredan napredak u savladanju svog ljudskog uma u jednom kratkom životu. Mnoge njegove izjave trebate promatrati kao ispovijedi onoga što je zahtijevao od sebe, a ne onoga što je tražio od svojih sljedbenika. U svojoj odanosti idejama kraljevstva, Isus je za sobom porušio sve mostove; žrtvovao je sve zapreke koje su stajale na putu vršenja volje njegova Oca.
1955 196:2.9 Jesus led men to feel at home in the world; he delivered them from the slavery of taboo and taught them that the world was not fundamentally evil. He did not long to escape from his earthly life; he mastered a technique of acceptably doing the Father’s will while in the flesh. He attained an idealistic religious life in the very midst of a realistic world. Jesus did not share Paul’s pessimistic view of humankind. The Master looked upon men as the sons of God and foresaw a magnificent and eternal future for those who chose survival. He was not a moral skeptic; he viewed man positively, not negatively. He saw most men as weak rather than wicked, more distraught than depraved. But no matter what their status, they were all God’s children and his brethren.
2014 196:2.9 Isus je vodio ljude da se u svijetu osjećaju kao kod svoje kuće; izručio ih je iz ropstva tabua i učio ih da svijet u načelu nije zao. Nije težio bijegu od zemaljskog života; ovladao je odličnom vještinom vršenja Očeve volje za života u tijelu. Ostvario je idealistički religiozni život u samom središtu realističnog svijeta. Isus nije dijelio Pavlov pesimistički pogled na čovječanstvo. Gospodin je promatrao ljude kao Božje sinove i predviđao veličanstvenu i vječnu budućnost za sve koji odaberu opstanak. On nije bio moralni skeptik; promatrao je čovjeka pozitivno, a ne negativno. U većini ljudi je vidio slabost umjesto zla, poremećaj umjesto pokvarenosti. No, bez obzira na njihov status, svi su bili Božja djeca i njegova braća.
1955 196:2.10 He taught men to place a high value upon themselves in time and in eternity. Because of this high estimate which Jesus placed upon men, he was willing to spend himself in the unremitting service of humankind. And it was this infinite worth of the finite that made the golden rule a vital factor in his religion. What mortal can fail to be uplifted by the extraordinary faith Jesus has in him?
2014 196:2.10 Učio je ljude da vide visku vrijednost u sebi samima u vremenu i u vječnosti. Zbog toga što je toliko cijenio ljude, Isus je bio tako spreman da se posveti ustrajnoj službi čovječanstvu. I upravo zahvaljujući ovoj spoznaji beskonačne vrijednosti konačnog, zlatno pravilo je postalo glavni činitelj njegove religije. Koji smrtnik neće biti uzdignut izvanrednom vjerom koju je Isus imao u njega?
1955 196:2.11 Jesus offered no rules for social advancement; his was a religious mission, and religion is an exclusively individual experience. The ultimate goal of society’s most advanced achievement can never hope to transcend Jesus’ brotherhood of men based on the recognition of the fatherhood of God. The ideal of all social attainment can be realized only in the coming of this divine kingdom.
2014 196:2.11 Isus nije ponudio nikakva pravila za društveno unaprjeđenje; njegova misija je bila religiozna, a religija je isključivo individualno iskustvo. Najviši cilj najnaprednijeg društvenog dostignuća nikad ne može nadići Isusovo bratstvo ljudi utemeljeno na priznanju Božjeg očinstva.Ideal cjelokupnog društvenog dostignića može biti ostvaren jedino u dolasku tog božanskog kraljevstva.
¶ 3. UZVIŠENOST RELIGIJE
3. THE SUPREMACY OF RELIGION
3. UZVIŠENOST RELIGIJE
1955 196:3.1 Personal, spiritual religious experience is an efficient solvent for most mortal difficulties; it is an effective sorter, evaluator, and adjuster of all human problems. Religion does not remove or destroy human troubles, but it does dissolve, absorb, illuminate, and transcend them. True religion unifies the personality for effective adjustment to all mortal requirements. Religious faith—the positive leading of the indwelling divine presence—unfailingly enables the God-knowing man to bridge that gulf existing between the intellectual logic which recognizes the Universal First Cause as It and those positive affirmations of the soul which aver this First Cause is He, the heavenly Father of Jesus’ gospel, the personal God of human salvation.
2014 196:3.1 Osobno duhovno religiozno iskustvo učinkovito riješava većinu smrtnih poteškoća; ono djelotvorno razvrstava, procjenjuje i podešava sve ljudske probleme. Religija ne uklanja i ne uništava čovjekove nevolje, već ih rastvara, apsorbira, osvjetljava i nadilazi. Istinska religija ujedinjuje ličnost za uspješnu prilagodbu svim smrtnim zahtjevima. Religiozna vjera - čvrsto vodstvo unutarnje božanske prisutnosti - nepogrešivo omogućuje čovjeku koji poznaje Boga da premosti jaz između intelektualne logike koja prepoznaje Univerzalni Prvi Uzrok kao To i tih čvrstih tvrdnji duše koja pokazuju da je taj Prvi Uzrok ustvari On, nebeski Otac Isusovog evanđelja, osobni Bog ljudskog spasenja.
1955 196:3.2 There are just three elements in universal reality: fact, idea, and relation. The religious consciousness identifies these realities as science, philosophy, and truth. Philosophy would be inclined to view these activities as reason, wisdom, and faith—physical reality, intellectual reality, and spiritual reality. We are in the habit of designating these realities as thing, meaning, and value.
2014 196:3.2 Postoje samo tri elementa u univerzalnoj stvarnosti: činjenica, ideja i odnos. Religiozna svijest identificira ove stvarnosti kao znanost, filozofiju i istinu. Filozofija je sklona vidjeti ove aktivnosti kao razum, mudrost i vjeru - fizičku stvarnost, intelektualnu stvarnost i duhovnu stvarnost. Mi obično obilježavamo ove stvarnosti kao materiju, značenje i vrijednost.
1955 196:3.3 The progressive comprehension of reality is the equivalent of approaching God. The finding of God, the consciousness of identity with reality, is the equivalent of the experiencing of self-completion—self-entirety, self-totality. The experiencing of total reality is the full realization of God, the finality of the God-knowing experience.
2014 196:3.3 Progresivno shvaćanje stvarnosti obilježava prilaz Bogu. Pronalaženje Boga, svijest o identitetu sa stvarnošću, je ekvivalent doživljaja samoupotpunjenja - samopunine, samocjelovitosti. Doživljaj ukupne stvarnosti je puna realizacija Boga, najviše iskustvo poznavanja Boga.
1955 196:3.5 Physical certainty consists in the logic of science; moral certainty, in the wisdom of philosophy; spiritual certainty, in the truth of genuine religious experience.
2014 196:3.5 Fizička sigurnost počiva u logici znanosti; moralna sigurnost, u mudrosti filozofije; duhovna sigurnost, u istini stvarno g religioznog iskustva.
1955 196:3.6 The mind of man can attain high levels of spiritual insight and corresponding spheres of divinity of values because it is not wholly material. There is a spirit nucleus in the mind of man—the Adjuster of the divine presence. There are three separate evidences of this spirit indwelling of the human mind:
2014 196:3.6 Čovjekov um može postići visoke razine duhovnog uvida i odgovarajuće domene božanstvenosti vrijednosti zato što nije u potpunosti materijalan. U čovjekovom umu je nukleus duha - Ispravljač božanske prisutnosti. Postoje tri zasebna dokaza da ovaj duh živi u ljudskom umu:
1955 196:3.7 1. Humanitarian fellowship—love. The purely animal mind may be gregarious for self-protection, but only the spirit-indwelt intellect is unselfishly altruistic and unconditionally loving.
2014 196:3.7 1. Čovjekoljubivo zajedništvo - ljubav. Posve životinjski um može biti druželjubiv u cilju samozaštite, ali samo intelekt u kojem živi duh može bezuvjetno voljeti i biti nesebično altruističan.
1955 196:3.8 2. Interpretation of the universe—wisdom. Only the spirit-indwelt mind can comprehend that the universe is friendly to the individual.
2014 196:3.8 2. Tumačenje svemira - mudrost. Samo ako duh živi u umu, um može razumjeti da je svemir prijateljski naklonjen prema individui.
1955 196:3.9 3. Spiritual evaluation of life—worship. Only the spirit-indwelt man can realize the divine presence and seek to attain a fuller experience in and with this foretaste of divinity.
2014 196:3.9 3. Duhovna procjena života - obožavanje. Samo čovjek u kojem živi duh može spoznati božansku prisutnost i težiti postignuću punijeg doživljaja unutar i u dodiru s ovim predokusom božanstvenosti.
1955 196:3.10 The human mind does not create real values; human experience does not yield universe insight. Concerning insight, the recognition of moral values and the discernment of spiritual meanings, all that the human mind can do is to discover, recognize, interpret, and choose.
2014 196:3.10 Ljudski um ne stvara istinske vrijednosti; ljudsko iskustvo ne rađa kozmičkim uvidom. U pogledu uvida, opažanja moralnih vrijednosti i prepoznavanja duhovnih značenja, sve što ljudski um može učiniti je otkriti, prepoznati, interpretirati i odabrati.
1955 196:3.11 The moral values of the universe become intellectual possessions by the exercise of the three basic judgments, or choices, of the mortal mind:
2014 196:3.11 Moralne vrijednosti svemira postaju čovjekov intelektualni posjed ako smrtnički um primijeni tri osnovne prosudbe ili odluke:
1955 196:3.12 1. Self-judgment—moral choice.
2014 196:3.12 1. Prosudbu samoga sebe - moralni odabir.
1955 196:3.15 Thus it appears that all human progress is effected by a technique of conjoint revelational evolution.
2014 196:3.15 Tako se čini da je sav ljudski napredak rezultat vještine spojenog djelovanja evolucijskog otkrivenja.
1955 196:3.16 Unless a divine lover lived in man, he could not unselfishly and spiritually love. Unless an interpreter lived in the mind, man could not truly realize the unity of the universe. Unless an evaluator dwelt with man, he could not possibly appraise moral values and recognize spiritual meanings. And this lover hails from the very source of infinite love; this interpreter is a part of Universal Unity; this evaluator is the child of the Center and Source of all absolute values of divine and eternal reality.
2014 196:3.16 Da nema božanskog ljubavnika koji živi u čovjeku, čovjek ne bi mogao nesebično i duhovno voljeti. Da nema tumača koji živi u umu, čovjek ne bi mogao istinski spoznati jedinstvo svemira. Da nema procjenitelja koji živi u čovjeku, on nikako ne bi mogao procijeniti moralne vrijednosti i opaziti duhovna značenja. A taj ljubavnik dolazi iz samog izvora beskonačne ljubavi; taj tumač je dio Univerzalnog Jedinstva; taj procjenitelj je dijete Središta i Izvora svih apsolutnih vrijednosti božanske i vječne stvarnosti.
1955 196:3.17 Moral evaluation with a religious meaning—spiritual insight—connotes the individual’s choice between good and evil, truth and error, material and spiritual, human and divine, time and eternity. Human survival is in great measure dependent on consecrating the human will to the choosing of those values selected by this spirit-value sorter—the indwelling interpreter and unifier. Personal religious experience consists in two phases: discovery in the human mind and revelation by the indwelling divine spirit. Through oversophistication or as a result of the irreligious conduct of professed religionists, a man, or even a generation of men, may elect to suspend their efforts to discover the God who indwells them; they may fail to progress in and attain the divine revelation. But such attitudes of spiritual nonprogression cannot long persist because of the presence and influence of the indwelling Thought Adjusters.
2014 196:3.17 Moralna procjena s religioznim značenjem - duhovni uvid - podrazumijeva izbor individualnog čovjeka između dobra i zla, istine i zablude, materijalnog i duhovnog, ljudskog i božanskog, vremena i vječnosti. Čovjekov opstanak u velikoj mjeri ovisi o posvećenju ljudske volje izboru tih vrijednosti koje odabire taj tragatelj za vrijednostima duha - unutarnji tumač i ujedinitelj. Osobno religiozno iskustvo se sastoji od dvaju faza: otkrića u ljudskom umu i otkrivenja od strane unutarnjeg božanskog duha. Bilo zbog prevelike sofisticiranosti ili kao rezultat nereligioznog ponašanja tobožnjih vjernika, pojedini čovjek ili cijela generacija ljudi mogu izabrati da obustave svoja nastojanja da otkriju Boga koji u njima živi; oni mogu odbaciti svaki napredak u sastavu i postignuću božanskogotkrivenja. No, takvi stavovi duhovne stagnacije ne mogu dugo trajati zbog prisutnosti i utjecaja unutarnjih Misaonih Ispravljača.
1955 196:3.18 This profound experience of the reality of the divine indwelling forever transcends the crude materialistic technique of the physical sciences. You cannot put spiritual joy under a microscope; you cannot weigh love in a balance; you cannot measure moral values; neither can you estimate the quality of spiritual worship.
2014 196:3.18 Taj duboki doživljaj stvarnosti unutarnje božanske prisutnosti zauvijek nadilazi grube materijalističke metode fizičkih znanosti. Ne možete staviti duhovnu radost pod mikroskop; ne možete izvagati masu ljubavi; ne možete mjeriti duhovne vrijednosti i ne može procijeniti kvalitetu duhovnog obožavanja.
1955 196:3.19 The Hebrews had a religion of moral sublimity; the Greeks evolved a religion of beauty; Paul and his conferees founded a religion of faith, hope, and charity. Jesus revealed and exemplified a religion of love: security in the Father’s love, with joy and satisfaction consequent upon sharing this love in the service of the human brotherhood.
2014 196:3.19 Židovi su imali religiju moralne uzvišenosti; Grci su razvili religiju ljepote; Pavao i njegovi saveznici su osnovali religiju vjere, nade i dobročinstva[29]. Isus je obznanio i vlastitim primjerom predočio religiju ljubavi: sigurnosti u Očevu ljubav u radosti i zadovoljstvu čovjekovog dijeljenja ove ljubavi u služenju bratstvu ljudi[30].
1955 196:3.20 Every time man makes a reflective moral choice, he immediately experiences a new divine invasion of his soul. Moral choosing constitutes religion as the motive of inner response to outer conditions. But such a real religion is not a purely subjective experience. It signifies the whole of the subjectivity of the individual engaged in a meaningful and intelligent response to total objectivity—the universe and its Maker.
2014 196:3.20 Svaki put kad čovjek donese svjesnu moralnu odluku, on smjesta doživljava novu božansku invaziju svoje duše. Moralni odabir čini religiju motivom unutarnjeg odgovora na vanjske uvjete. Ali takva stvarna religija nije posve subjektivno iskustvo. Ona obilježava punu subjektivnost osobe u smislenom i inteligentnom reagiranju na punu objektivnost - svemir i njegovog Stvoritelja.
1955 196:3.21 The exquisite and transcendent experience of loving and being loved is not just a psychic illusion because it is so purely subjective. The one truly divine and objective reality that is associated with mortal beings, the Thought Adjuster, functions to human observation apparently as an exclusively subjective phenomenon. Man’s contact with the highest objective reality, God, is only through the purely subjective experience of knowing him, of worshiping him, of realizing sonship with him.
2014 196:3.21 Taj veličanstveni i transcendentni doživljaj davanja i primanja ljubavi nije samo psihička iluzija zato što je tako potpuno subjektivan. Jedna istinski božanska i objektivna stvarnost koja je povezana sa smrtnim bićima - Misaoni Ispravljač - funkcionira s ljudskog stanovišta naizgled kao isključivo subjektivni fenomen. Čovjekov kontakt s najvišom objektivnom stvarnošću - Bogom - postoji samo kroz čisto subjektivni doživljaj poznavanja i obožavanja Boga i spoznaje da je čovjek njegov sin.
1955 196:3.22 True religious worship is not a futile monologue of self-deception. Worship is a personal communion with that which is divinely real, with that which is the very source of reality. Man aspires by worship to be better and thereby eventually attains the best.
2014 196:3.22 Istinsko religiozno obožavanje nije prazni monolog čovjekove samoobmane. Obožavanje je osobno duhovno zajedništvo s onim što je božanski stvarno, što je sam izvor stvarnosti. Čovjek obožavanjem nastoji biti bolji i tako na kraju postiže ono što je najbolje.
1955 196:3.23 The idealization and attempted service of truth, beauty, and goodness is not a substitute for genuine religious experience—spiritual reality. Psychology and idealism are not the equivalent of religious reality. The projections of the human intellect may indeed originate false gods—gods in man’s image—but the true God-consciousness does not have such an origin. The God-consciousness is resident in the indwelling spirit. Many of the religious systems of man come from the formulations of the human intellect, but the God-consciousness is not necessarily a part of these grotesque systems of religious slavery.
2014 196:3.23 Idealizacija i pokušaj služenja istini, ljepoti i dobroti nije zamjena za istinsko religiozno iskustvo - duhovnu stvarnost. Psihologija i idealizam nisu ekvivalenti religiozne stvarnosti. Projekcije ljudskog intelekta doista mogu stvoriti lažne bogove - bogove u ljudskom obličju - ali prava svijest o Bogu nema takvo porijeklo. Svijest o Bogu prebiva u unutarnjem duhu.Mnogi čovjekovi religiozni sustavi su plod ljudskog intelekta, ali svijest o Bogu ne mora biti dio ovih grotesknih sustava religioznog ropstva.
1955 196:3.24 God is not the mere invention of man’s idealism; he is the very source of all such superanimal insights and values. God is not a hypothesis formulated to unify the human concepts of truth, beauty, and goodness; he is the personality of love from whom all of these universe manifestations are derived. The truth, beauty, and goodness of man’s world are unified by the increasing spirituality of the experience of mortals ascending toward Paradise realities. The unity of truth, beauty, and goodness can only be realized in the spiritual experience of the God-knowing personality.
2014 196:3.24 Bog nije puki izum čovjekovog idealizma; on je sam izvor svih takvih nadživotinjskih uvida i vrijednosti. Bog nije hipoteza osmišljena da ujedini ljudske koncepcije istine, ljepote i dobrote; on je ličnost ljubavi od koje potiču sve te kozmičke manifestacije. Istina, ljepota i dobrota čovjekovog svijeta se ujedinjuju u povećanju duhovnosti iskustva uzlaznih smrtnika koji uzlaze prema stvarnostima Raja. Jedinstvo istine, ljepote i dobrote može se ostvariti samo u duhovnom iskustvu ličnosti koja poznaje Boga.
1955 196:3.25 Morality is the essential pre-existent soil of personal God-consciousness, the personal realization of the Adjuster’s inner presence, but such morality is not the source of religious experience and the resultant spiritual insight. The moral nature is superanimal but subspiritual. Morality is equivalent to the recognition of duty, the realization of the existence of right and wrong. The moral zone intervenes between the animal and the human types of mind as morontia functions between the material and the spiritual spheres of personality attainment.
2014 196:3.25 Moralnost je bitno apriorno tlo osobne svijesti o Bogu, osobne spoznaje Ispravljačeve unutarnje prisutnosti, ali takva moralnost nije izvor religioznog iskustva i rezultirajućeg duhovnog uvida. Moralna priroda je iznad životinjske ali ispod duhovne prirode. Moralnost je jednaka opažanju dužnosti, realizaciji postojanja dobra i zla.Moralno područje posreduje između životinjskog i ljudskog tipa uma, kao što morontija djeluje između materijalne i duhovne sfere postignuća ličnosti.
1955 196:3.26 The evolutionary mind is able to discover law, morals, and ethics; but the bestowed spirit, the indwelling Adjuster, reveals to the evolving human mind the lawgiver, the Father-source of all that is true, beautiful, and good; and such an illuminated man has a religion and is spiritually equipped to begin the long and adventurous search for God.
2014 196:3.26 Evolucijski um je u stanju otkriti zakon, moralnost i etiku; ali podareni duh - unutarnji Ispravljač - očituje čovjekovom evoluirajućem umu zakonodavca, Oca koji je izvor svega što je istinito, lijepo i dobro; takav prosvijetljeni čovjek ima religiju i duhovnu opremu za početak duge i avanturističke potrage za Bogom.
1955 196:3.27 Morality is not necessarily spiritual; it may be wholly and purely human, albeit real religion enhances all moral values, makes them more meaningful. Morality without religion fails to reveal ultimate goodness, and it also fails to provide for the survival of even its own moral values. Religion provides for the enhancement, glorification, and assured survival of everything morality recognizes and approves.
2014 196:3.27 Moralnost nije nužno duhovna pojava; ona može biti potpuno i čisto ljudska, iako stvarna religija uzvisuje sve moralne vrijednosti i proširuje njihov smisao. Moralnost bez religije ne može otkriti krajnju dobrotu, niti može osigurati opstanak čak ni svojih vlastitih moralnih vrijednosti. Religija omogućuje uzdizanje, veličanje i garantiran opstanak svega što moralnost priznaje i odobrava.
1955 196:3.28 Religion stands above science, art, philosophy, ethics, and morals, but not independent of them. They are all indissolubly interrelated in human experience, personal and social. Religion is man’s supreme experience in the mortal nature, but finite language makes it forever impossible for theology ever adequately to depict real religious experience.
2014 196:3.28 Religija stoji iznad znanosti, umjetnosti, filozofije, etike i morala, ali ne i neovisno o njima. Oni su svi neraskidivo povezani u ljudskom iskustvu, osobnom i društvenom. Religija je čovjekovo vrhovno iskustvo u smrtnoj naravi, dok čovjekov ograničeni jezik zauvijek stoji na putu adekvatnom teološkom prikazu stvarnog religioznog iskustva.
1955 196:3.29 Religious insight possesses the power of turning defeat into higher desires and new determinations. Love is the highest motivation which man may utilize in his universe ascent. But love, divested of truth, beauty, and goodness, is only a sentiment, a philosophic distortion, a psychic illusion, a spiritual deception. Love must always be redefined on successive levels of morontia and spirit progression.
2014 196:3.29 Religiozni uvid ima moć da pretvori poraz u više želje i nove odlučnosti. Ljubav je najveći motiv koji čovjek može upotrijebiti u svom kozmičkom usponu. Ali ljubav - ako je lišena istine, ljepote i dobrote - je samo osjećaj, filozofsko izobličenje, psihička iluzija, duhovna obmana. Ljubav se uvijek mora nanovo definirati na svakoj novoj razini napredovanja u morontiji i u duhu.
1955 196:3.30 Art results from man’s attempt to escape from the lack of beauty in his material environment; it is a gesture toward the morontia level. Science is man’s effort to solve the apparent riddles of the material universe. Philosophy is man’s attempt at the unification of human experience. Religion is man’s supreme gesture, his magnificent reach for final reality, his determination to find God and to be like him.
2014 196:3.30 Umjetnost rezultira iz čovjekova nastojanja da izbjegne nedostatak ljepote u svom materijalnom okruženju; to je gesta prema morontija razini. Znanost je čovjekov pokušaj rješavanja prividnih zagonetki materijalnog svemira. Filozofija je čovjekov pokušaj ujedinjenja ljudskog iskustva. Religija je čovjekova vrhovna gesta, njegov veličanstveni poseg za konačnom stvarnosti, njegova odlučnost da nađe Boga i da bude poput njega.
1955 196:3.31 In the realm of religious experience, spiritual possibility is potential reality. Man’s forward spiritual urge is not a psychic illusion. All of man’s universe romancing may not be fact, but much, very much, is truth.
2014 196:3.31 U domeni religioznog iskustva, duhovna mogućnost je potencijalna stvarnost. Čovjekov progresivni duhovni poriv nije psihička iluzija. Čovjekovo romantiziranje svemira ne mora biti činjenica, ali mnogo, mnogo toga je istina.
1955 196:3.32 Some men’s lives are too great and noble to descend to the low level of being merely successful. The animal must adapt itself to the environment, but the religious man transcends his environment and in this way escapes the limitations of the present material world through this insight of divine love. This concept of love generates in the soul of man that superanimal effort to find truth, beauty, and goodness; and when he does find them, he is glorified in their embrace; he is consumed with the desire to live them, to do righteousness.
2014 196:3.32 Životi nekih ljudi su previše veliki i plemeniti da se spuste na nisku razinu puke uspješnosti. Životinja se mora prilagoditi okolini, ali religiozni čovjek nadilazi svoju okolinu i na taj način izmiče ograničenjima materijalnog svijeta kroz ovaj uvid božanske ljubavi. Ovaj koncept ljubavi stvara u čovjekovoj duši to nadživotinjsko nastojanje da pronađe istinu, ljepotu i dobrotu; a kad ih nađe, on je proslavljen u njihovom zagrljaju; prožima ga želja da ih živi, da se nosi ispravno.
1955 196:3.33 Be not discouraged; human evolution is still in progress, and the revelation of God to the world, in and through Jesus, shall not fail.
2014 196:3.33 Ne budite obeshrabreni; ljudska evolucija je još uvijek u tijeku i otkrivenje Boga svijetu, u Isusu i kroz njega, neće doživjeti neuspjeh.
1955 196:3.34 The great challenge to modern man is to achieve better communication with the divine Monitor that dwells within the human mind. Man’s greatest adventure in the flesh consists in the well-balanced and sane effort to advance the borders of self-consciousness out through the dim realms of embryonic soul-consciousness in a wholehearted effort to reach the borderland of spirit-consciousness—contact with the divine presence. Such an experience constitutes God-consciousness, an experience mightily confirmative of the pre-existent truth of the religious experience of knowing God. Such spirit-consciousness is the equivalent of the knowledge of the actuality of sonship with God. Otherwise, the assurance of sonship is the experience of faith.
2014 196:3.34 Pred suvremenim čovjekom stoji veliki izazov postignuća bolje komunikacije s božanskim Osmatračem koji živi u ljudskom umu. Čovjekova najveća pustolovina u tijelu se sastoji u uravnoteženom i razboritom nastojanju da unaprijedi granice svoje samosvijesti kroz maglovite domene embrionalne dušine svijesti u svesrdnom nastojanju da postigne pogranično područje svijesti duha - kontakt s božanskom prisutnošću. Takvo iskustvo predstavlja svijest o Bogu, iskustvo koje snažno potvrđuje apriornu istinu religioznog iskustva poznavanja Boga. Takva svijest duha je ekvivalent spoznaje činjenice da je čovjek sin Boga.Inače, čovjekovo uvjerenje da je sin Boga je doživljaj vjere.
1955 196:3.35 And God-consciousness is equivalent to the integration of the self with the universe, and on its highest levels of spiritual reality. Only the spirit content of any value is imperishable. Even that which is true, beautiful, and good may not perish in human experience. If man does not choose to survive, then does the surviving Adjuster conserve those realities born of love and nurtured in service. And all these things are a part of the Universal Father. The Father is living love, and this life of the Father is in his Sons. And the spirit of the Father is in his Sons’ sons—mortal men. When all is said and done, the Father idea is still the highest human concept of God.
2014 196:3.35 Svijest o Bogu je ekvivalent čovjekove integracije sa svemirom i to na najvišim razinama duhovne stvarnosti. Samo ono što je od duha u bilo kojoj vrijednosti je neuništivo. Čak ni ono što je istinito, lijepo i dobro ne može propasti u ljudskom iskustvu. Ako čovjek ne izabere nastavak života, besmrtni Ispravljač u sebi čuva one stvarnosti koje su bile rođene iz ljubavi i koje su njegovane službom. I sve to je dio Oca Svih. Otac je živuća ljubav, a ovaj život Oca je u njegovim Sinovima[31]. Duh Oca je u sinovima njegovih Sinova - smrtnim ljudima. I na koncu konca, ideja Oca ostaje čovjekov najviši koncept Boga.
¶ Reference
¶ Biblija
- ↑ 196:0.2 Otac na nebu: Mt 5:16,45,48; Mt 6:1,9,14,; Mt 6:26,32; Mt 7:11,21; Mt 10:32-33; Mt 11:25; Mt 12:50; Mt 15:13; Mt 16:17; Mt 18:10,14,19,35; Mt 23:9; Mk 11:25-26; Lk 10:21; Lk 11:2,13. Vršite volju Oca nebeskoga: Ps 143:10; Sir 15:11-20; Mt 6:10; Mt 7:21; Mt 12:50; Mk 3:35; Lk 8:21; Lk 11:2; Iv 7:16-17; Iv 9:31; Iv 14:21-24; Iv 15:10,14-16.
- ↑ 196:0.2 Svetac Izraelov: 2 Kr 19:22; Ps 71:22; Iz 1:4; Jr 50:29; Ez 39:7.
- ↑ 196:0.2 Pojam „oca“: Ps 103:13; Izr 3:12; Iz 63:16; Iz 64:8; Pnz 1:31; Pnz 8:5; Mal 1:6; Tob 13:4.
- ↑ 196:0.2 Svako dijete je sin 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.
- ↑ 196:0.8 Tražite najprije kraljevstvo: Mt 6:33; Lk 12:31.
- ↑ 196:0.8 Činimo Božju volju: Ps 143:10; Sir 15:11-20; Mt 6:10; Mt 7:21; Mt 12:50; Mk 3:35; Lk 8:21; Lk 11:2; Iv 7:16-17; Iv 9:31; Iv 14:21-24; Iv 15:10,14-16.
- ↑ 196:0.8 Budi volja tvoja: Mt 6:10; Lk 11:2.
- ↑ 196:0.9 Zašto me nazivaš dobrim?: Mt 19:16-17; Mk 10:17-18; Lk 18:18-19.
- ↑ 196:0.10 Isus je vršio volju svoga Oca: Mt 26:39,42,44; Mk 14:36,39; Lk 22:42; Iv 4:34; Iv 5:30; Iv 6:38-40; Iv 15:10; Iv 17:4.
- ↑ 196:0.11 Dječja vjera i povjerenje: Mt 18:2-6; Mt 19:13-14; Mk 9:36-37; Mk 10:13-16; Lk 9:46-48; Lk 18:15-17.
- ↑ 196:0.12 Postani kao dijete: Mt 18:2-6; Mt 19:13-14; Mk 9:36-37; Mk 10:13-16; Lk 9:46-48; Lk 18:15-17.
- ↑ 196:0.13 Najviši zahtjev: „slijedi me“: Mt 4:19; Mt 8:22; Mt 9:9; Mt 16:14; Mt 19:21; Mk 2:14; Mk 8:34; Mk 10:21; Lk 5:27; Lk 9:23,59; Lk 18:22; Iv 1:43; Iv 10:27; Iv 12:26; Iv 13:36; Iv 21:19.
- ↑ 196:0.14 Isus je vršio Očevu volju: Mt 26:39,42,44; Mk 14:36,39; Lk 22:42; Iv 4:34; Iv 5:30; Iv 6:38-40; Iv 15:10; Iv 17:4.
- ↑ 196:1.2 Slijedite Učitelja: Fil 3:12; 1 Tim 6:11.
- ↑ 196:1.4 Ljudi su rado čuli: Mk 12:37.
- ↑ 196:2.1 Začetnik i dovršitelj naše vjere: Heb 12:2.
- ↑ 196:2.1 Pavlovo kršćanstvo: Dj 9:1-20.
- ↑ 196:2.1 Petar pripovijeda o Isusovom životu: 1 Pt 2:21-23.
- ↑ 196:2.2 Isusovo jedinstvo s Ocem: Iv 1:1; Iv 5:17-18; Iv 10:30,38; Iv 12:44-45; Iv 14:7-11,20; Iv 17:11,21-22.
- ↑ 196:2.2 Zašto me nazivaš dobrim?: Mt 19:16-17; Mk 10:17-18; Lk 18:18-19.
- ↑ 196:2.2 Tko kaže da griješim?: Iv 8:46.
- ↑ 196:2.4 Isus, novi i živi put: Iv 14:6; Heb 10:20.
- ↑ 196:2.5 Vjerovanje u skori povratak Gospodina: Mt 16:27; Mt 24:30; Mt 25:31; Mk 13:26; Lk 9:26; Lk 21:27.
- ↑ 196:2.5 Uzvišenje uskrslog Krista: Dj 2:29-36; Dj 17:2-3; Rim 8:34-39; 1 Kor 15:11-22; Kol 2:9-15.
- ↑ 196:2.6 Evanđelje kraljevstva: Mt 1:14-15; Mt 4:23; Mt 9:35; Mt 24:14.
- ↑ 196:2.8 Blago siromašnima: Mt 5:3; Lk 6:20.
- ↑ 196:2.8 Isus je osudio bogate: Mt 19:23-24; Mk 10:23-25; Lk 1:53; Lk 6:24; Lk 18:23-25.
- ↑ 196:3.4 Opravdani vjerom: Rim 3:28; Rim 5:1; Gal 2:16; Gal 3:11,24.
- ↑ 196:3.19 Vjera, nada i ljubav: 1 Kor 13:13.
- ↑ 196:3.19 Religija ljubavi: Mt 22:37-40; Mk 12:28-33; Lk 10:27; Iv 13:34-35; Iv 15:12,17; 2 Kor 13:11; 1 Iv 3:1; 1 Iv 4:7-19.
- ↑ 196:3.35 Živjeti ljubav: 1 Iv 3:1; 1 Iv 5:11-12.