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GOD’S RELATION TO THE UNIVERSE
POGLAVLJE 4 : BOŽJI ODNOS PREMA SVEMIRU
1955 4:0.1 THE Universal Father has an eternal purpose pertaining to the material, intellectual, and spiritual phenomena of the universe of universes, which he is executing throughout all time. God created the universes of his own free and sovereign will, and he created them in accordance with his all-wise and eternal purpose. It is doubtful whether anyone except the Paradise Deities and their highest associates really knows very much about the eternal purpose of God. Even the exalted citizens of Paradise hold very diverse opinions about the nature of the eternal purpose of the Deities.
2014 4:0.1 OTAC Svih ima vječnu namisao u vezi materijalnih, intelektualnih i duhovnih pojava svemira nad svemirima, koju sprovodi širom svih domena vremena. Bog je stvorio svemire vlastitom slobodnom i suverenom voljom, i stvorio ih je u skladu sa svojom svemudrom i vječnom namisli. Upitno je da li je osim Rajskih Božanstava i njihovih najviših suradnika zapravo itko drugi odveć upućen u vječnu namisao Boga. Čak i uzvišeni državljani Raja imaju vrlo različita mišljenja o prirodi vječne namisli Božanstava.
1955 4:0.2 It is easy to deduce that the purpose in creating the perfect central universe of Havona was purely the satisfaction of the divine nature. Havona may serve as the pattern creation for all other universes and as the finishing school for the pilgrims of time on their way to Paradise; however, such a supernal creation must exist primarily for the pleasure and satisfaction of the perfect and infinite Creators.
2014 4:0.2 Lako je zaključiti da je namisao u stvaranju savršenog središnjeg svemira Havone bila puko zadovoljstvo božanske prirode. Havona može poslužiti bilo kao uzorak za stvaranje svih drugih svemira ili kao završna škola hodočasnika vremena na njihovu putu prema Raju; međutim, tako uzvišeno stvaranje mora postojati prije svega radi užitka i zadovoljstva savršenih i beskonačnih Stvoritelja.
1955 4:0.3 The amazing plan for perfecting evolutionary mortals and, after their attainment of Paradise and the Corps of the Finality, providing further training for some undisclosed future work, does seem to be, at present, one of the chief concerns of the seven superuniverses and their many subdivisions; but this ascension scheme for spiritualizing and training the mortals of time and space is by no means the exclusive occupation of the universe intelligences. There are, indeed, many other fascinating pursuits which occupy the time and enlist the energies of the celestial hosts.
2014 4:0.3 Zadivljujući plan usavršavanja evolucijskih smrtnika, te nakon njihova postignuća Raja i Zbora finalista, stvaranje uvjeta za daljnju obuku za neki nepoznati budući rad, čini se da je u ovom trenutku, jedna od glavnih preokupacija sedam nadsvemira i njihovih brojnih podgrupa; ali ovaj plan uzašašća u cilju produhovljenja i obuke smrtnika vremena i prostora nipošto nije isključiva preokupacija svemirskih inteligencija. Doista postoje i mnoge druge fascinantne aktivnosti koje zaokupljaju vrijeme i koriste energije nebeskog mnoštva.
¶ 1. STAV OCA PREMA SVEMIRU
1. THE UNIVERSE ATTITUDE OF THE FATHER
1. STAV OCA PREMA SVEMIRU
1955 4:1.1 For ages the inhabitants of Urantia have misunderstood the providence of God. There is a providence of divine outworking on your world, but it is not the childish, arbitrary, and material ministry many mortals have conceived it to be. The providence of God consists in the interlocking activities of the celestial beings and the divine spirits who, in accordance with cosmic law, unceasingly labor for the honor of God and for the spiritual advancement of his universe children.
2014 4:1.1 Žitelji Urantije su stoljećima pogrešno shvaćali Božju providnost. Na vašem svijetu doista djeluje božanska providnost, ali to nije djetinjasta, proizvoljna i materijalna služba kakvom je mnogi smrtnici smatraju. Božja se providnost sastoji u isprepletenim aktivnostima nebeskih bića i božanskih duhova koji u skladu s kozmičkim zakonom, neprestano rade u čast Boga i u interesu duhovnog napretka svemirske djece.
1955 4:1.2 Can you not advance in your concept of God’s dealing with man to that level where you recognize that the watchword of the universe is progress? Through long ages the human race has struggled to reach its present position. Throughout all these millenniums Providence has been working out the plan of progressive evolution. The two thoughts are not opposed in practice, only in man’s mistaken concepts. Divine providence is never arrayed in opposition to true human progress, either temporal or spiritual. Providence is always consistent with the unchanging and perfect nature of the supreme Lawmaker.
2014 4:1.2 Zar ne možete uznapredovati u svom konceptu Božjeg odnosa prema čovjeku do razine gdje možete prepoznati da je parola svemira napredak? Ljudska rasa se kroz duga stoljeća borila da dostigne svoj trenutni status. Kroz sva ova tisućljeća Providnost je sprovodila plan progresivne evolucije. Ova dva pojma nisu protivna u praksi, već samo u čovjekovim pogrešnim koncepcijama. Božanska se providnost nikada nije usprotivila stvarnom ljudskom napretku, svjetovnom ili duhovnom. Providnost je uvijek u skladu s nepromjenjivom i savršenom prirodom vrhovnog Zakonodavca.
1955 4:1.4 There is no limitation of the forces and personalities which the Father may use to uphold his purpose and sustain his creatures. “The eternal God is our refuge, and underneath are the everlasting arms.” “He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty.” “Behold, he who keeps us shall neither slumber nor sleep.” “We know that all things work together for good to those who love God,” “for the eyes of the Lord are over the righteous, and his ears are open to their prayers.”
2014 4:1.4 Ne postoje ograničenja nad silama i ličnostima koje Otac može upotrijebiti u sprovedbi svoje namisli i održavanju svojih stvorenja. "Bog je vječni tvoje utočište, a na zemlji drevna mišica njegova
[6]." "Tko prebiva u tajnom mjestu Svevišnjega, počiva u sjeni Svemogućega[7]." "Gle, ne dremlje i ne spava čuvar naš[8]." "Znamo da Bog u svemu doprinosi dobru onih koji ga ljube," "jer Gospodin ima oči na pravednicima i uši svoje priklanja molitvama njihovim[9][10]."
1955 4:1.5 God upholds “all things by the word of his power.” And when new worlds are born, he “sends forth his Sons and they are created.” God not only creates, but he “preserves them all.” God constantly upholds all things material and all beings spiritual. The universes are eternally stable. There is stability in the midst of apparent instability. There is an underlying order and security in the midst of the energy upheavals and the physical cataclysms of the starry realms.
2014 4:1.5 Bog podupire "sve po riječi moći svoje[11]." A kad se novi svjetovi rode, on "šalje svoje Sinove i oni ih stvaraju[12]." Bog ne samo da stvara, on ih "sviju čuva[13]." Bog neprestano podupire sve materijalne stvari i sva duhovna bića. Svemiri su vječno stabilni. Ta stabilnost postoji usred prividne nestabilnosti[14]. Red i sigurnost vladaju u pozadini energetskih preokreta i fizičkih kataklizmi zvjezdanih carstava.
1955 4:1.6 The Universal Father has not withdrawn from the management of the universes; he is not an inactive Deity. If God should retire as the present upholder of all creation, there would immediately occur a universal collapse. Except for God, there would be no such thing as reality. At this very moment, as during the remote ages of the past and in the eternal future, God continues to uphold. The divine reach extends around the circle of eternity. The universe is not wound up like a clock to run just so long and then cease to function; all things are constantly being renewed. The Father unceasingly pours forth energy, light, and life. The work of God is literal as well as spiritual. “He stretches out the north over the empty space and hangs the earth upon nothing.”
2014 4:1.6 Otac Svih se nije povukao iz upravljanja svemirima; on nije neaktivno Božanstvo. Ako bi se Bog povukao kao nazočni održavatelj sveukupnog stvaranja, smjesta bi nastupio sveopći kolaps. Bez Boga ne bi postojalo to što zovemo stvarnošću. U ovom trenutku, kao i kroz daleka doba prošlosti i vječne budućnosti, Bog nastavlja podupirati[15]. Božanski se doseg proteže oko kruga vječnosti. Svemir nije navijen kao sat da radi neko vrijeme, pa da onda prestane funkcionirati; sve se stvari neprestano obnavljaju[16]. Otac neprestano izlijeva energiju, svjetlost i život. Božja djela su doslovna kao i duhovna. "On povrh praznine sjever razapinje, drži zemlji o ništa obješenu."
1955 4:1.7 A being of my order is able to discover ultimate harmony and to detect far-reaching and profound co-ordination in the routine affairs of universe administration. Much that seems disjointed and haphazard to the mortal mind appears orderly and constructive to my understanding. But there is very much going on in the universes that I do not fully comprehend. I have long been a student of, and am more or less conversant with, the recognized forces, energies, minds, morontias, spirits, and personalities of the local universes and the superuniverses. I have a general understanding of how these agencies and personalities operate, and I am intimately familiar with the workings of the accredited spirit intelligences of the grand universe. Notwithstanding my knowledge of the phenomena of the universes, I am constantly confronted with cosmic reactions which I cannot fully fathom. I am continually encountering apparently fortuitous conspiracies of the interassociation of forces, energies, intellects, and spirits, which I cannot satisfactorily explain.
2014 4:1.7 Moj red bića ima sposobnost opaziti vrhunski sklad i dalekosežnu i duboku koordinaciju u rutinskim administrativnim poslovima svemira. Mnogo toga što smrtnom umu djeluje nepovezano i nasumično, meni izgleda uredno i konstruktivno. Ali puno toga što se događa u svemirima ni ja posve ne razumijem. Dugo sam se bavio izučavanjem i više ili manje sam upoznat s priznatim silama, energijama, umovima, morontijama, duhovima i ličnostima lokalnih svemira i nadsvemira. Imam uopćeno razumijevanje toga kako ovi činitelji i ličnosti djeluju, i blisko sam upoznat s djelovanjem akreditiranih inteligencija duha u velikom svemiru. Ali bez obzira na svoju upoznatost s fenomenima svemira, stalno sam suočen s kozmičkim reakcijama koje ne mogu u potpunosti shvatiti. Neprestano susrećem naizgled slučajne zavjere međupovezanosti sila, energija, intelekata i duhova koje ne mogu prihvatljivo objasniti.
1955 4:1.8 I am entirely competent to trace out and to analyze the working of all phenomena directly resulting from the functioning of the Universal Father, the Eternal Son, the Infinite Spirit, and, to a large extent, the Isle of Paradise. My perplexity is occasioned by encountering what appears to be the performance of their mysterious co-ordinates, the three Absolutes of potentiality. These Absolutes seem to supersede matter, to transcend mind, and to supervene spirit. I am constantly confused and often perplexed by my inability to comprehend these complex transactions which I attribute to the presences and performances of the Unqualified Absolute, the Deity Absolute, and the Universal Absolute.
2014 4:1.8 U potpunosti sam sposoban ustanoviti i analizirati djelovanja svih pojava koje proizlaze izravno iz djelovanja Oca Svih, Vječnog Sina, Beskonačnog Duha i, do velike mjere, Rajskog Otoka. Moju zbunjenost izazivaju susreti s pojavama koje djeluju kao ispoljenja njihovih tajansvenih istovjetnika, triju Absoluta potencijalnosti. Ovi Apsoluti naočigled nadomiještaju materiju, transcendiraju um i nadilaze duh. Neprestano sam zbunjen i često zapanjen vlastitom nasposobnošću shvaćanja ovih složenih djelovanja koja pripisujem prisutnostima i djelovanjima Neograničenog Apsoluta, Božanstva Apsoluta i Sveopćeg Apsoluta.
1955 4:1.9 These Absolutes must be the not-fully-revealed presences abroad in the universe which, in the phenomena of space potency and in the function of other superultimates, render it impossible for physicists, philosophers, or even religionists to predict with certainty as to just how the primordials of force, concept, or spirit will respond to demands made in a complex reality situation involving supreme adjustments and ultimate values.
2014 4:1.9 Ovi Apsoluti moraju biti te nepotpuno obznanjene prisutnosti u svemiru koje, u pojavama prostorne potencije i funkciji drugih super-krajnosti, onemogućuju fizičarima, filozofima pa čak i praktikantima religije sa sigurnošću predvidjeti upravo kako praiskoni sile, koncepta ili duha mogu odgovoriti na zahtjeve složenih situacija stvarnosti koje podrazumijevaju najviša usklađenja i krajnje vrijednosti.
1955 4:1.10 There is also an organic unity in the universes of time and space which seems to underlie the whole fabric of cosmic events. This living presence of the evolving Supreme Being, this Immanence of the Projected Incomplete, is inexplicably manifested ever and anon by what appears to be an amazingly fortuitous co-ordination of apparently unrelated universe happenings. This must be the function of Providence—the realm of the Supreme Being and the Conjoint Actor.
2014 4:1.10 U svemirima vremena i prostora postoji organsko jedinstvo koje je naočigled podloga cjelokupnog tkiva kozmičkih događaja. Ova se živa prisutnost evoluirajućeg Vrhovnog Bića, ova Imanentnost Projiciranog Nepotpunog, neprestano neobjašnjivo ispoljava kao naočigled nevjerojatno slučajna koordinacija naizgled nepovezanih kozmičkih događaja. Ovo mora biti djelo Providnosti - domena Vrhovnog Bića i Združenog Činitelja.
1955 4:1.11 I am inclined to believe that it is this far-flung and generally unrecognizable control of the co-ordination and interassociation of all phases and forms of universe activity that causes such a variegated and apparently hopelessly confused medley of physical, mental, moral, and spiritual phenomena so unerringly to work out to the glory of God and for the good of men and angels.
2014 4:1.11 Sklon sam vjerovati da je upravo ova dalekosežna i općenito neprepoznatljiva kontrola koodrinacije i međupovezanosti svih faza i oblika svemirske aktivnosti to što omogućuje da tako šarolika i naizgled beznadno zbrkana mješavina fizičkih, mentalnih, moralnih i duhovnih pojava tako nepogrešivo djeluje u slavu Bogu i za dobro ljudi i anđela.
1955 4:1.12 But in the larger sense the apparent “accidents” of the cosmos are undoubtedly a part of the finite drama of the time-space adventure of the Infinite in his eternal manipulation of the Absolutes.
2014 4:1.12 No u širem su smislu, naočite "nezgode" kozmosa nedvojbeno dio konačne drame vremensko-prostorne avanture Beskrajnog u njegovoj vječnoj manipulaciji Apsoluta.
¶ 2. BOG I PRIRODA
2. GOD AND NATURE
2. BOG I PRIRODA
1955 4:2.1 Nature is in a limited sense the physical habit of God. The conduct, or action, of God is qualified and provisionally modified by the experimental plans and the evolutionary patterns of a local universe, a constellation, a system, or a planet. God acts in accordance with a well-defined, unchanging, immutable law throughout the wide-spreading master universe; but he modifies the patterns of his action so as to contribute to the co-ordinate and balanced conduct of each universe, constellation, system, planet, and personality in accordance with the local objects, aims, and plans of the finite projects of evolutionary unfolding.
2014 4:2.1 Priroda je u užem smislu uobičajeni način fizičkog ispoljenja Boga. Djela ili ponašanje Boga su uvjetovani i privremeno modificirani eksperimentalnim planovima i evolucijskim uzorcima lokalnog svemira, zviježđa, sustava ili planeta. Bog djeluje u skladu s jasno definiranim, nemijenjajućim i nepromjenljivim zakonom diljem široko rasprostranjenog glavnog svemira; ali on mijenja uzorke svog djelovanja u cilju koordinog i uravnoteženog upravljanja svakim svemirom, zviježđem, sustavom, planetom i ličnosti u skladu s lokalnim namislima, ciljevima i planovima konačnih projekata evolucijskog odvijanja.
1955 4:2.2 Therefore, nature, as mortal man understands it, presents the underlying foundation and fundamental background of a changeless Deity and his immutable laws, modified by, fluctuating because of, and experiencing upheavals through, the working of the local plans, purposes, patterns, and conditions which have been inaugurated and are being carried out by the local universe, constellation, system, and planetary forces and personalities. For example: As God’s laws have been ordained in Nebadon, they are modified by the plans established by the Creator Son and Creative Spirit of this local universe; and in addition to all this the operation of these laws has been further influenced by the errors, defaults, and insurrections of certain beings resident upon your planet and belonging to your immediate planetary system of Satania.
2014 4:2.2 Priroda, dakle, kako je smrtni čovjek shvaća, predstavlja osnovni temelj i fundamentalnu podlogu nemijenjajućeg Božanstva i njegovih nepromjenjivih zakona koji se modificiraju i podilaze varijacije i prevrate djelovanjem lokalnih planova, ciljeva i uvjeta koje otvaraju i sprovode sile i ličnosti lokalnog svemira zviježđa, sustava i planeta. Na primjer: Nakon njihove uredbe u Nebadonu, Božji se zakoni modificiraju planovima koje utvrđuju Sin Stvoritelj i Stvaralački Duh ovog lokalnog svemira; a pored svega toga, na djelovanje tih zakona dalje utječu pogreške, propusti i pobune određenih bića s boravištem na vašoj planeti koja pripadaju vašem neposrednom planetarnom sustavu Satanije.
1955 4:2.3 Nature is a time-space resultant of two cosmic factors: first, the immutability, perfection, and rectitude of Paradise Deity, and second, the experimental plans, executive blunders, insurrectionary errors, incompleteness of development, and imperfection of wisdom of the extra-Paradise creatures, from the highest to the lowest. Nature therefore carries a uniform, unchanging, majestic, and marvelous thread of perfection from the circle of eternity; but in each universe, on each planet, and in each individual life, this nature is modified, qualified, and perchance marred by the acts, the mistakes, and the disloyalties of the creatures of the evolutionary systems and universes; and therefore must nature ever be of a changing mood, whimsical withal, though stable underneath, and varied in accordance with the operating procedures of a local universe.
2014 4:2.3 Priroda je vremensko-prostorna rezultanta dviju kozmičkih faktora: prvo, nepromjenjivosti, savršenstva i pravičnosti Rajskog Božanstva, te drugo, eksperimentalnih planova, izvršnih omaški, pobunjeničkih pogrešaka, nepotpunog razvoja i nesavršene mudrosti izvan-Rajskih bića, od najviših do najnižih. Stoga je jasno da priroda nosi jednoliku, nepromjenjivu, veličanstvenu i čudesnu nit savršenstva iz kružnice vječnosti; ali u svakom svemiru, na svakom planetu i u svakom pojedinom životu, tu prirodu mijenjaju, uvjetuju i eventualno narušavaju djela, pogreške i neloj alnosti stvorenih bića evolucijskih sustava i svemira; i tako, premda je ispod površine stabilna, priroda zauvijek mora odražavati promjenjivo raspoloženje, te štoviše biti hirovita, varirajući u skladu s operativnim postupcima lokalnog svemira.
1955 4:2.4 Nature is the perfection of Paradise divided by the incompletion, evil, and sin of the unfinished universes. This quotient is thus expressive of both the perfect and the partial, of both the eternal and the temporal. Continuing evolution modifies nature by augmenting the content of Paradise perfection and by diminishing the content of the evil, error, and disharmony of relative reality.
2014 4:2.4 Priroda je savršenstvo Raja podijeljeno nepotpunošću, zlom i grijehom nedovršenih svemira. Taj kvocijent postaje pokazatelj savršenog kao i djelomičnog, vječnog kao i vremenskog. Evolucija u svom tijeku mijenja prirodu povećavajući sadržaj Rajskog savršenstva i umanjujući mjeru zla, pogreške i nesklada relativne stvarnosti.
1955 4:2.5 God is not personally present in nature or in any of the forces of nature, for the phenomenon of nature is the superimposition of the imperfections of progressive evolution and, sometimes, the consequences of insurrectionary rebellion, upon the Paradise foundations of God’s universal law. As it appears on such a world as Urantia, nature can never be the adequate expression, the true representation, the faithful portrayal, of an all-wise and infinite God.
2014 4:2.5 Bog nije osobno prisutan u prirodi niti u bilo kojoj prirodnoj sili, jer su fenomeni prirode stvar nadodavanja nesavršenosti progresivne evolucije, a ponekad i posljedica ustaničke pobune, na Rajske temelje sveopćeg Božjeg zakona. Onakva kakva se javlja na svijetu poput Urantije, priroda nikako ne može biti prihvatljivi izražaj, istinsko predočenje ili vjerni portret svemudrog i beskonačnog Boga.
1955 4:2.6 Nature, on your world, is a qualification of the laws of perfection by the evolutionary plans of the local universe. What a travesty to worship nature because it is in a limited, qualified sense pervaded by God; because it is a phase of the universal and, therefore, divine power! Nature also is a manifestation of the unfinished, the incomplete, the imperfect outworkings of the development, growth, and progress of a universe experiment in cosmic evolution.
2014 4:2.6 Priroda je, na vašem svijetu, modifikacija zakona savršenstva putem evolucijskih planova lokalnog svemira. Kakva je lakrdija obožavati prirodu zato što je u ograničenom, uvjetovanom smislu prožeta Bogom; zato što je jedna faza univerzalne i stoga, božanske moći! Priroda je pored toga ispoljenje nedovršenih, nepotpunih i nesavršenih tokova razvoja, rasta i napretka svemirskog eksperimenta u kozmičkoj evoluciji.
1955 4:2.7 The apparent defects of the natural world are not indicative of any such corresponding defects in the character of God. Rather are such observed imperfections merely the inevitable stop-moments in the exhibition of the ever-moving reel of infinity picturization. It is these very defect-interruptions of perfection-continuity which make it possible for the finite mind of material man to catch a fleeting glimpse of divine reality in time and space. The material manifestations of divinity appear defective to the evolutionary mind of man only because mortal man persists in viewing the phenomena of nature through natural eyes, human vision unaided by morontia mota or by revelation, its compensatory substitute on the worlds of time.
2014 4:2.7 Prividne mane prirodnog svijeta ne ukazuju na istovjetne nedostatke u karakteru Boga. Takve su nepravilnosti samo neizbježni zastoji u ispoljenju stalno pokretnog svitka slikovne predstave beskonačnosti. Ovi su nedostaci ili prekidi u kontinuitetu savršenstva to što omogućuje konačnom umu materijalnog čovjeka povremeno uhvatiti kratkotrajni uvid u božanske stvarnosti u vremenu i prostoru. Materijalne manifestacije božanstva djeluju neispravno evolucijskom umu čovjeka samo zato što smrtni čovjek neprestano promatra fenomene prirode kroz prirodne oči, ljudsku viziju koja nije ojačana morontija motom ili otkrivenjem, njezinom kompenzacijskom zamjenom na svjetovima vremena.
1955 4:2.8 And nature is marred, her beautiful face is scarred, her features are seared, by the rebellion, the misconduct, the misthinking of the myriads of creatures who are a part of nature, but who have contributed to her disfigurement in time. No, nature is not God. Nature is not an object of worship.
2014 4:2.8 Priroda je nagrđena, njezino je lijepo lice puno ožiljaka, njezine su značajke unakažene pobunom, nadoličnim ponašanjem i nepromišljenošću nebrojenih stvorenih bića koja su dio prirode, a koja su doprinijela njezinu unakaženja u vremenu. Ne, priroda nije Bog. Priroda nije predmet obožavanja.
¶ 3. NEMIJENJAJUĆI KARAKTER BOGA
3. GOD’S UNCHANGING CHARACTER
3. NEMIJENJAJUĆI KARAKTER BOGA
1955 4:3.1 All too long has man thought of God as one like himself. God is not, never was, and never will be jealous of man or any other being in the universe of universes. Knowing that the Creator Son intended man to be the masterpiece of the planetary creation, to be the ruler of all the earth, the sight of his being dominated by his own baser passions, the spectacle of his bowing down before idols of wood, stone, gold, and selfish ambition—these sordid scenes stir God and his Sons to be jealous for man, but never of him.
2014 4:3.1 Čovjek je predugo držao da je Bog poput njega samoga[17]. Bog nije, nikada nije bio i nikada neće biti ljubomoran na čovjeka ili bilo koje drugo biće u svemiru nad svemirima. Budući da znate da je Sin Stvoritelj namjerio da čovjek bude remek-djelo planetarnog stvaranja, da bude gospodar cijelog svijeta, prizor čovjeka koji j e opsjednut vlastitim niskim strastima ili koji se klanja idolima od drveta, kamena, zlata i sebične ambicije - takvi bijedni prizori navode Boga i njegove Sinove na ljubomoru radi čovjeka, ali nikada na njega[18].
1955 4:3.2 The eternal God is incapable of wrath and anger in the sense of these human emotions and as man understands such reactions. These sentiments are mean and despicable; they are hardly worthy of being called human, much less divine; and such attitudes are utterly foreign to the perfect nature and gracious character of the Universal Father.
2014 4:3.2 Vječni Bog nije u stanju biti srdit i ljut u smislu ovih ljudskih emocija i kako čovjek razumije takve reakcije[19]. Ovi su osjećaji bijedni i prezreni; oni su jedva vrijedni da ih se nazove ljudskim, a kamoli božanskim; takvi su stavovi potpuno strani savršenoj prirodi i milostivnom karakteru Oca Svih.
1955 4:3.3 Much, very much, of the difficulty which Urantia mortals have in understanding God is due to the far-reaching consequences of the Lucifer rebellion and the Caligastia betrayal. On worlds not segregated by sin, the evolutionary races are able to formulate far better ideas of the Universal Father; they suffer less from confusion, distortion, and perversion of concept.
2014 4:3.3 Mnogo, vrlo mnogo, poteškoća smrtnika Urantije pri pokušaju razumijevanja Boga proizlaze iz dalekosežnih posljedica Luciferove pobune i Kaligastijine izdaje. Na svjetovima koji nisu bili izolirani grijehom, evolucijske rase imaju mogućnost izgraditi bolje ideje o Ocu Svih; one manje pate od idejne zbunjenosti, iskrivljenosti i perverzije.
1955 4:3.4 God repents of nothing he has ever done, now does, or ever will do. He is all-wise as well as all-powerful. Man’s wisdom grows out of the trials and errors of human experience; God’s wisdom consists in the unqualified perfection of his infinite universe insight, and this divine foreknowledge effectively directs the creative free will.
2014 4:3.4 Bog ne žali ni zbog čega što je učinio, sada čini ili će ikada učiniti[20]. On je svemudar kao i svemoćan. Čovjekova mudrost proizrasta iz poteškoća i pogrešaka ljudskog iskustva; Božja mudrost počiva u bezuvjetnom savršenstvu njegova beskonačnog kozmičkog uvida i ovo božansko predznanje učinkovito vodi kreativnu slobodnu volju.
1955 4:3.5 The Universal Father never does anything that causes subsequent sorrow or regret, but the will creatures of the planning and making of his Creator personalities in the outlying universes, by their unfortunate choosing, sometimes occasion emotions of divine sorrow in the personalities of their Creator parents. But though the Father neither makes mistakes, harbors regrets, nor experiences sorrows, he is a being with a father’s affection, and his heart is undoubtedly grieved when his children fail to attain the spiritual levels they are capable of reaching with the assistance which has been so freely provided by the spiritual-attainment plans and the mortal-ascension policies of the universes.
2014 4:3.5 Otac Svih nikada ne čini ništa što izaziva patnju i kajanje, ali stvorena bića obdarena voljom koja proizlaze iz planiranja i izrade ličnosti njegovih Stvoritelja u prostranim svemirima, po svom vlastitom nesretnom izboru, nekom prigodom bude emocije božanske tuge u ličnostima svojih Stvoriteljskih roditelja. No, iako Otac ne činiti pogreške, ne osjeća žaljenje, niti doživljava bol, on je biće puno očinske ljubavi i njegovo srce nedvojbeno žali kad njegova djeca ne uspiju dostići duhovne razine koje su u stanju dostići uz darežljivu pomoć planova duhovnog postignuća i utvrđenih metoda smrtnog uzašašća svemirima.
1955 4:3.6 The infinite goodness of the Father is beyond the comprehension of the finite mind of time; hence must there always be afforded a contrast with comparative evil (not sin) for the effective exhibition of all phases of relative goodness. Perfection of divine goodness can be discerned by mortal imperfection of insight only because it stands in contrastive association with relative imperfection in the relationships of time and matter in the motions of space.
2014 4:3.6 Beskonačno dobrota Oca je izvan shvaćanja konačnog uma vremena; stoga se uvijek mora nuditi kontrast komparativnog zla (ne grijeha) radi učinkovitog prikaza svih faza relativne dobrote. Nesavršenost smrtnikova uvida može prepoznati savršenstvo božanske dobrote samo zato što ono stoji u kontrastivnoj vezi s relativnom nesavršenosti u odnosima vremena i materije u kretnjama prostora.
1955 4:3.7 The character of God is infinitely superhuman; therefore must such a nature of divinity be personalized, as in the divine Sons, before it can even be faith-grasped by the finite mind of man.
2014 4:3.7 Božji karakter je beskonačno nadljudski; stoga ova priroda božanstvenosti mora biti personificirana, kao u božanskim Sinovima, prije nego što je konačni um čovjeka može pojmiti svojom vjerom.
¶ 4. SPOZNAJA BOGA
4. THE REALIZATION OF GOD
4. SPOZNAJA BOGA
1955 4:4.1 God is the only stationary, self-contained, and changeless being in the whole universe of universes, having no outside, no beyond, no past, and no future. God is purposive energy (creative spirit) and absolute will, and these are self-existent and universal.
2014 4:4.1 Bog je jedino stacionarno, samosadržano i nemijenjajuće biće u cijelom svemiru nad svemirima, koje nema spoljašnjosti, vanjštine, prošlosti ili budućnosti. Bog je svrhovita energija (kreativni duh) i apsolutna volja, koje su samopostojeće i uopćene.
1955 4:4.2 Since God is self-existent, he is absolutely independent. The very identity of God is inimical to change. “I, the Lord, change not.” God is immutable; but not until you achieve Paradise status can you even begin to understand how God can pass from simplicity to complexity, from identity to variation, from quiescence to motion, from infinity to finitude, from the divine to the human, and from unity to duality and triunity. And God can thus modify the manifestations of his absoluteness because divine immutability does not imply immobility; God has will—he is will.
2014 4:4.2 Budući da je Bog samopostojeći, on je apsolutno neovisan. Sam se Božji identitet protivi promjeni. "Ja, Gospod, ne mijenjam se[21]." Bog je nepromjenjiv; ali dok ne postignete status Raja, ne možete ni izdaleka razumjeti kako Bog može proći od jednostavnosti do složenosti, od identiteta do varijacije, od nepomičnosti do kretanja, od beskonačnosti do konačnosti, od božanskog do ljudskog, te od jedinstva do dualiteta i trojedinstva. A Bog može tako modificirati manifestacije svoje apsolutnosti zbog toga što božanska nepromjenljivost ne podrazumijeva nepokretnost; Bog ima volju - on je volja.
1955 4:4.3 God is the being of absolute self-determination; there are no limits to his universe reactions save those which are self-imposed, and his freewill acts are conditioned only by those divine qualities and perfect attributes which inherently characterize his eternal nature. Therefore is God related to the universe as the being of final goodness plus a free will of creative infinity.
2014 4:4.3 Bog je biće apsolutnog samoopredjeljenja; njegove kozmičke reakcije nemaju ograničenja osim onih samo- nametnutih, dok su djela njegove slobodne volje uvjetovana samo onim božanskim svojstvima i savršenim osobinama koje su neodvojive od njegove vječne prirode. Stoga se Bog odnosi prema svemiru kao biće vrhunske dobrote i slobodne volje kreativne beskonačnosti.
[1]
1955 4:4.4 The Father-Absolute is the creator of the central and perfect universe and the Father of all other Creators. Personality, goodness, and numerous other characteristics, God shares with man and other beings, but infinity of will is his alone. God is limited in his creative acts only by the sentiments of his eternal nature and by the dictates of his infinite wisdom. God personally chooses only that which is infinitely perfect, hence the supernal perfection of the central universe; and while the Creator Sons fully share his divinity, even phases of his absoluteness, they are not altogether limited by that finality of wisdom which directs the Father’s infinity of will. Hence, in the Michael order of sonship, creative free will becomes even more active, wholly divine and well-nigh ultimate, if not absolute. The Father is infinite and eternal, but to deny the possibility of his volitional self-limitation amounts to a denial of this very concept of his volitional absoluteness.
2014 4:4.4 Otac-Absolut je stvoritelj središnjeg i savršenog svemira i Otac svih ostalih Stvoritelja. Ličnost, dobrotu i brojne druge karakteristike, Bog dijeli s čovjekom i drugim bićima, ali beskonačnost volje je samo njegova. Bog je ograničen u svojim stvaralačkim djelima samo nazorima svoje vječne prirode i odlukama svoje beskonačne mudrosti. Bog osobno bira samo ono što je beskonačno savršeno, što objašnjava visoko savršenstvo središnjeg svemira; i dok Sinovi Stvoritelji u potpunosti dijele njegovu božanstvenost, pa čak i neke faze njegove apsolutnosti, oni nisu u cijelosti ograničeni tom najvišom mudrosti koja usmjerava beskonačnost Očeve volje. Dakle, u Mihaelovom redu sinova, kreativna slobodna volja postaje još aktivnija, u potpunosti božanska i gotovo krajnja, ako ne i apsolutna. Otac je beskonačan i vječan, ali oduzeti ovoj slobodnoj volji mogućnost samoograničenja znači zanijekati ovom konceptu njegovu apsolutnost.
1955 4:4.5 God’s absoluteness pervades all seven levels of universe reality. And the whole of this absolute nature is subject to the relationship of the Creator to his universe creature family. Precision may characterize trinitarian justice in the universe of universes, but in all his vast family relationship with the creatures of time the God of universes is governed by divine sentiment. First and last—eternally—the infinite God is a Father. Of all the possible titles by which he might appropriately be known, I have been instructed to portray the God of all creation as the Universal Father.
2014 4:4.5 Božja absolutnost prožima svih sedam razina kozmičke stvarnosti. A ova je apsolutna priroda podređena odnosu Stvoritelja prema njegovoj svemirskoj obitelji stvorenih bića. Preciznost može biti svojstvena trinitarnoj pravdi u svemiru nad svemirima, ali Bog svemira se povodi za svojim božanskim emocijama u cijelom svom opsežnom obiteljskom odnosu naspram stvorenih bića vremena. Na početku i na kraju - vječno - beskonačni Bog je Otac. Od svih mogućih naziva kojima se može prikladno nazvati, upućen sam prikazati Boga sveukupnog stvaranja kao Oca Svih.
1955 4:4.6 In God the Father freewill performances are not ruled by power, nor are they guided by intellect alone; the divine personality is defined as consisting in spirit and manifesting himself to the universes as love. Therefore, in all his personal relations with the creature personalities of the universes, the First Source and Center is always and consistently a loving Father. God is a Father in the highest sense of the term. He is eternally motivated by the perfect idealism of divine love, and that tender nature finds its strongest expression and greatest satisfaction in loving and being loved.
2014 4:4.6 U Boga Oca, djelima slobodne volje ne upravljaju ni snaga ni puki intelekt; božanska se ličnost definira kao biće koje se sastoji u duhu, koje sebe manifestira u svemirima kao ljubav. Dakle, u svim svojim osobnim odnosima sa stvorenim ličnostima svemira, Prvi Izvor i Središte je uvijek i dosljedno Otac koji je ispunjen ljubavlju. Bog je Otac u najvišem smislu te riječi. On je vječno motiviran savršenim idealizmom božanske ljubavi, a ova nježna priroda ispoljava svoj najjači izražaj i svoje najveće zadovoljstvo u davanju i primanju ljubavi.
1955 4:4.7 In science, God is the First Cause; in religion, the universal and loving Father; in philosophy, the one being who exists by himself, not dependent on any other being for existence but beneficently conferring reality of existence on all things and upon all other beings. But it requires revelation to show that the First Cause of science and the self-existent Unity of philosophy are the God of religion, full of mercy and goodness and pledged to effect the eternal survival of his children on earth.
2014 4:4.7 U znanosti, Bog je Prvi Uzrok; u religiji je sveopći Otac ljubavi; u filozofiji je jedino biće koje postoji samo po sebi, ne oviseći o bilo kom drugom biću za svoju egzistenciju, ali koje blagonaklono prenosi stvarnost postojanja na sve stvari i sva ostala bića. Ali jedino otkrivenje može pokazati da su Prvi Uzrok znanosti i samopostojeće Jedinstvo filozofije jedan te isti Bog religije pun milosti i dobrote i posvećen garantiranju vječnog života njegove djeci na zemlji.
1955 4:4.8 We crave the concept of the Infinite, but we worship the experience-idea of God, our anywhere and any-time capacity to grasp the personality and divinity factors of our highest concept of Deity.
2014 4:4.8 Mi žudimo konceptu Beskonačnog, ali obožavamo doživljaj-ideju Boga, našu sposobnost posvudašnjeg i svakovremenog shvaćanja ličnosti i božanskih osobina našeg najvišeg koncepta Božanstva.
1955 4:4.9 The consciousness of a victorious human life on earth is born of that creature faith which dares to challenge each recurring episode of existence when confronted with the awful spectacle of human limitations, by the unfailing declaration: Even if I cannot do this, there lives in me one who can and will do it, a part of the Father-Absolute of the universe of universes. And that is “the victory which overcomes the world, even your faith.”
2014 4:4.9 Svijest o pobjedonosnom ljudskom životu na zemlji izrasta iz te vjere stvorenog bića koja se usuđuje prkositi svakoj novoj epizodi egzistencije kad je suočena s bolnom spoznajom ljudskih ograničenja, tom neumoljivom izjavom: Čak i ako ja to ne mogu učiniti, u meni živi onaj koji to može i hoće učiniti, dio Oca-Apsoluta svemira nad svemirima. To je "pobjeda koja nadvladava svijet, pa čak i tvoju vjeru[22]."
¶ 5. ZABLUDE O BOGU
5. ERRONEOUS IDEAS OF GOD
5. ZABLUDE O BOGU
1955 4:5.1 Religious tradition is the imperfectly preserved record of the experiences of the God-knowing men of past ages, but such records are untrustworthy as guides for religious living or as the source of true information about the Universal Father. Such ancient beliefs have been invariably altered by the fact that primitive man was a mythmaker.
2014 4:5.1 Religijska tradicija je nasavršeno sačuvani zapis o iskustvima ljudi koji su poznavali Boga u davnini, ali takvi zapisi nisu pouzdani kao vodiči za religiozno življenje ili kao izvor istinske informacije o Ocu Svih. Ta su drevna vjerovanja bez izuzetka izmijenjena činjenicom da je primitivni čovjek bio kreativan izumitelj mitologije.
1955 4:5.2 One of the greatest sources of confusion on Urantia concerning the nature of God grows out of the failure of your sacred books clearly to distinguish between the personalities of the Paradise Trinity and between Paradise Deity and the local universe creators and administrators. During the past dispensations of partial understanding, your priests and prophets failed clearly to differentiate between Planetary Princes, System Sovereigns, Constellation Fathers, Creator Sons, Superuniverse Rulers, the Supreme Being, and the Universal Father. Many of the messages of subordinate personalities, such as Life Carriers and various orders of angels, have been, in your records, presented as coming from God himself. Urantian religious thought still confuses the associate personalities of Deity with the Universal Father himself, so that all are included under one appellation.
2014 4:5.2 Jedan od najvećih izvora pometnje na Urantiji u pogledu Božje prirode izrasta odatle što vaše svete knjige ne uspijevaju uočiti jasnu razliku između triju ličnosti Rajskog Trojstva, te između Božanstva Raja i stvoritelja i administratora lokalnog svemira. Tijekom proteklih upravnih razdoblja djelomičnog razumijevanja, vaši svećenici i proroci nisu uočili razliku između Planetarnih Knezova, Suverenih Vladara Sustava, Očeva Zviježđa, Sinova Stvoritelja, Vladara Nadsvemira, Vrhovnog Bića i Oca Svih. Mnoge poruke podređenih ličnosti, kao primjerice Nositelja Života i raznih redova anđela, vaši zapisi predočuju kao da dolaze od samog Boga. Religiozni mislioci Urantije i dalje brkaju Oca Svih s pomoćnim ličnostima Božanstva, uključujući sviju pod jedan te isti naziv.
1955 4:5.3 The people of Urantia continue to suffer from the influence of primitive concepts of God. The gods who go on a rampage in the storm; who shake the earth in their wrath and strike down men in their anger; who inflict their judgments of displeasure in times of famine and flood—these are the gods of primitive religion; they are not the Gods who live and rule the universes. Such concepts are a relic of the times when men supposed that the universe was under the guidance and domination of the whims of such imaginary gods. But mortal man is beginning to realize that he lives in a realm of comparative law and order as far as concerns the administrative policies and conduct of the Supreme Creators and the Supreme Controllers.
2014 4:5.3 Žitelji Urantije još uvijek pate od primitivnih ideja o Bogu. Bogovi koji bjesne poput oluje; koji tresu zemlju u srdžbi i obaraju čovjeka u svojoj ljutnji, koji dosuđuju muke u vremenima gladi i poplava - to su bogovi primitivne religije; oni nisu Bogovi koji žive i upravljaju u svemirima[23][24][25][26][27]. Takvi su koncepti relikt vremena kad su ljudi vjerovali da svemirom upravljaju i vladaju hirovi takvih izmišljenih bogova. Ali smrtni čovjek počinje shvaćati da živi u svijetu zakonitosti i reda u pogledu utvrđenih administrativnih metoda i djelovanja Vrhovnih Stvoritelja i Vrhovnih Upravitelja.
1955 4:5.4 The barbarous idea of appeasing an angry God, of propitiating an offended Lord, of winning the favor of Deity through sacrifices and penance and even by the shedding of blood, represents a religion wholly puerile and primitive, a philosophy unworthy of an enlightened age of science and truth. Such beliefs are utterly repulsive to the celestial beings and the divine rulers who serve and reign in the universes. It is an affront to God to believe, hold, or teach that innocent blood must be shed in order to win his favor or to divert the fictitious divine wrath.
2014 4:5.4 Primitivna ideja da je potrebno umiriti ljutog Boga, odobrovoljiti uvrijeđenog Boga ili pridobiti naklonost Božanstva kroz žrtve i pokore, čak i prolijevanjem krvi, predstavlja primitivnu i djetinjastu religiju, filozofiju koja nije vrijedna prosvijetljenog doba znanosti i istine. Takva su vjerovanja krajnje odbojna nebeskim bićima i božanskim vladarima koji služe i vladaju u svemirima. To je uvreda Bogu vjerovati, držati ili učiti da nevina krv mora biti prolivena kako bi se pridobila naklonost ili preusmjerio fiktivni božanski gnjev.
1955 4:5.5 The Hebrews believed that “without the shedding of blood there could be no remission of sin.” They had not found deliverance from the old and pagan idea that the Gods could not be appeased except by the sight of blood, though Moses did make a distinct advance when he forbade human sacrifices and substituted therefor, in the primitive minds of his childlike Bedouin followers, the ceremonial sacrifice of animals.
2014 4:5.5 Hebreji su vjerovali da "bez prolijevanja krvi nema oproštenja grijeha[28]." Oni nisu našli izbavljenje od stare poganske ideje da se Bogovi mogu umiriti samo prolijevanjem krvi, iako je Mojsije postigao značajan napredak kada je zabranio žtvovanje ljudi, postavljajući na njegovo mjesto, u primitivnim umovima svojih djetinjastih beduinskih sljedbenika, ceremonijalno žrtvovanje životinja.
1955 4:5.6 The bestowal of a Paradise Son on your world was inherent in the situation of closing a planetary age; it was inescapable, and it was not made necessary for the purpose of winning the favor of God. This bestowal also happened to be the final personal act of a Creator Son in the long adventure of earning the experiential sovereignty of his universe. What a travesty upon the infinite character of God! this teaching that his fatherly heart in all its austere coldness and hardness was so untouched by the misfortunes and sorrows of his creatures that his tender mercies were not forthcoming until he saw his blameless Son bleeding and dying upon the cross of Calvary!
2014 4:5.6 Darivanje Rajskog Sina na vašem svijetu dio je završetka jedne planetarne dobi; bilo je neizbiježno, ali nije bilo neophodno radi zadobijanja Božje naklonosti. Ovo je darivanje pored toga bilo zaključni osobni čin Sina Stvoritelja u njegovoj dugoj pustolovini kojom je zaslužno stekao iskustvenu vlast nad svojim svemirom. Kakvo je skrnavljenje Božjeg beskonačnog karaktera učiti da je njegovo očinsko srce u svojoj okorjeloj hladnoći i tvrdoći bilo tako neumoljivo da ga se nisu dirnule nesreće i boli njegovih stvorenja i da ništa nije moglo probuditi njegovo milosrđe dok nije vidio kako njegov besprijekorni Sin krvari i umire na križu Golgote!
1955 4:5.7 But the inhabitants of Urantia are to find deliverance from these ancient errors and pagan superstitions respecting the nature of the Universal Father. The revelation of the truth about God is appearing, and the human race is destined to know the Universal Father in all that beauty of character and loveliness of attributes so magnificently portrayed by the Creator Son who sojourned on Urantia as the Son of Man and the Son of God.
2014 4:5.7 Ali žitelji Urantije se trebaju osloboditi ovih prastarih pogrešaka i poganskih predrasuda u vezi prirode Oca Svih. Otkrivenje istine o Bogu još uvijek traje i ljudskoj rasi je suđeno upoznati Oca Svih u sveukupnoj ljepoti karaktera i nježnosti osobina koje je Sin Stvoritelj tako veličanstveno predočio za svoga boravka na Urantiji u liku Sina Čovječjeg i Sina Božjeg.
2014 4:5.8 [Predstavio Božanski Savjetnik Uverse.]
¶ Reference
¶ Biblija
- ↑ 4:1.3 #1 Bog je vjeran: Pnz 7:9; 1 Kor 1:9; 1 Kor 10:13.
- ↑ 4:1.3 # 2 Božji zakoni su pravedni: Ps 119:172.
- ↑ 4:1.3 Vjernost viđena na nebu: Ps 36:5.
- ↑ 4:1.3 Riječ se naselila na nebu: Ps 119:89-90.
- ↑ 4:1.3 Vjerni Stvoritelj: 1 Pt 4:19.
- ↑ 4:1.4 Vječni Bog, naše utočište: Pnz 33:27.
- ↑ 4:1.4 Prebiva na tajnim mjestima: Ps 91:1.
- ↑ 4:1.4 Neće ni drijemati, spavati: Ps 121:4.
- ↑ 4:1.4 Sve stvari funkcioniraju zajedno: Rim 8:28.
- ↑ 4:1.4 Oči Gospodnje su nad pravednicima: Ps 34:15; 1 Pt 3:12.
- ↑ 4:1.5 Održava sve stvari snagom: Heb 1:3.
- ↑ 4:1.5 Pošaljite sinove stvoritelje: Ps 104:30.
- ↑ 4:1.5 Bog ih sve čuva: Neh 9:6.
- ↑ 4:1.5 Stabilnost usred nestabilnosti: Job 26:7.
- ↑ 4:1.6 Bog ih sve čuva: Job 26:7.
- ↑ 4:1.6 Stalno obnavljano: Ps 104:30.
- ↑ 4:3.1 Bog nije čovjekolik: Br 23:19; 1 Sam 15:29.
- ↑ 4:3.1 Bog je rekao da bude ljubomoran na: Ez 39:25; Jl 2:18; Zah 1:14; Zah 8:2. Bog je rekao da je ljubomoran na: Izl 20:5; Izl 34:14; Nah 1:2; Pnz 4:24; Pnz 5:9; Pnz 6:15; Jš 24:19.
- ↑ 4:3.2 Bog je rekao da bude ljut: Izl 4:14; 1 Kr 14:9; 1 Ljet 13:10; Neh 4:4; Job 9:13; Ps 6:1; Iz 1:4; Jr 3:12; Tuž 1:12; Br 11:1; Ez 5:13; Hoš 11:9; Jl 2:13; Jon 3:9; Mih 7:18; Nah 1:3; Pnz 4:25; Sef 2:2; Jš 7:1; Suci 2:12; 2 Sam 6:7.
- ↑ 4:3.4 Kaže se da se Bog kaje: Post 6:6; Izl 32:14; 1 Ljet 21:15; Ps 106:45; Jr 18:8,10; Jr 26:19; Jr 42:10; Am 7:3,6; Jon 3:10; Suci 2:18; 1 Sam 15:35; 2 Sam 24:16. Bog se ne kaje (po izboru): Ps 110:4; Jr 4:28; Ez 24:14; Zah 8:14; Heb 7:21. Bog se ne kaje (po prirodi): Br 23:19; 1 Sam 15:29.
- ↑ 4:4.2 Bog se ne mijenja: Mal 3:6; Jak 1:17.
- ↑ 4:4.9 Pobjeda kroz vjeru: 1 Iv 5:4.
- ↑ 4:5.3 Božje divljanje u olujama: Iz 28:2; Iz 29:6.
- ↑ 4:5.3 Koji u gnjevu potresaju zemlju: Nah 1:2-6.
- ↑ 4:5.3 Udari ljude u gnjevu: 1 Ljet 13:10; Dj 5:1-10.
- ↑ 4:5.3 Prirodne katastrofe kao prokletstvo: Ez 5:16-17.
- ↑ 4:5.3 Poplave kao kazna: Post 6:6 ff.
- ↑ 4:5.5 Bez krvi, nema oproštenja: Heb 9:22.
¶ Druge knjige
- ↑ 4:4.3 4:4.3: Qur'an, ---, poglavlje 112, p. v1