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Prijevodi: © 2014 Zaklada Urantia
THE MARRIAGE INSTITUTION
POGLAVLJE 83 : BRAČNA INSTITUCIJA
1955 83:0.1 THIS is the recital of the early beginnings of the institution of marriage. It has progressed steadily from the loose and promiscuous matings of the herd through many variations and adaptations, even to the appearance of those marriage standards which eventually culminated in the realization of pair matings, the union of one man and one woman to establish a home of the highest social order.
2014 83:0.1 OVO je uvodna pripovijest o ranim počecima bračne institucije. Brak je polako napredovao od raspuštenih i promiskuitetnih odnosa horde kroz mnoge varijacije i prilagodbe, do pojave bračnih normi koje su s vremenom kulminirale u ostvarenju zajednice jednog muškarca i jedne žene i utemeljenju najvišeg društvenog ob lika doma.
1955 83:0.2 Marriage has been many times in jeopardy, and the marriage mores have drawn heavily on both property and religion for support; but the real influence which forever safeguards marriage and the resultant family is the simple and innate biologic fact that men and women positively will not live without each other, be they the most primitive savages or the most cultured mortals.
2014 83:0.2 Brak je mnogo puta bio u opasnosti, i društvena pravila su se tako morala uveliko oslanjati na imovinu kao i na religiju; ali stvarni utjecaj koji zauvijek štiti brak i obitelj koja se na njemu temelji je jednostavna i prirođena biološka činjenica da muškarci i žene definitivno ne žele živjeti jedni bez drugih, bilo da je riječ o najprimitivnijim divljacima ili najkulturnijim smrtnicima.
1955 83:0.3 It is because of the sex urge that selfish man is lured into making something better than an animal out of himself. The self-regarding and self-gratifying sex relationship entails the certain consequences of self-denial and insures the assumption of altruistic duties and numerous race-benefiting home responsibilities. Herein has sex been the unrecognized and unsuspected civilizer of the savage; for this same sex impulse automatically and unerringly compels man to think and eventually leads him to love.
2014 83:0.3 Seksualni nagon je poticaj koja navodi sebičnog muškarca da od sebe učini nešto više od životinje. Dok je primamljiv i ugodan, seksualni odnos u isto vrijeme podrazumijeva određene posljedice samoodricanja i potiče altruističke dužnosti i brojne obiteljske obveze koje djeluju u korist cijele rase. Tako je seks bio neprepoznati i tajnoviti civilizator primitivnog čovjeka; jer taj isti seksualni poriv automatski i nepogrešivo nagoni čovjeka na razmišljanje i s vremenom ga navodi na ljubav.
¶ 1. BRAK KAO DRUŠTVENA INSTITUCIJA
1. MARRIAGE AS A SOCIETAL INSTITUTION
1. BRAK KAO DRUŠTVENA INSTITUCIJA
1955 83:1.1 Marriage is society’s mechanism designed to regulate and control those many human relations which arise out of the physical fact of bisexuality. As such an institution, marriage functions in two directions:
2014 83:1.1 Brak je društveni mehanizam osmišljen da regulira i kontrolira mnogobrojne ljudske odnose koji proizlaze iz fizičke činjenice dvospolnosti. Kao takva institucija, brak djeluje u dva smjera:
1955 83:1.2 1. In the regulation of personal sex relations.
2014 83:1.2 1. U reguliranju osobnih seksualnih odnosa.
1955 83:1.3 2. In the regulation of descent, inheritance, succession, and social order, this being its older and original function.
2014 83:1.3 2. U reguliranju porijekla, nasljedstva, sukcesije i društvenog poretka, što je njegova starija i izvorna funkcija.
1955 83:1.4 The family, which grows out of marriage, is itself a stabilizer of the marriage institution together with the property mores. Other potent factors in marriage stability are pride, vanity, chivalry, duty, and religious convictions. But while marriages may be approved or disapproved on high, they are hardly made in heaven. The human family is a distinctly human institution, an evolutionary development. Marriage is an institution of society, not a department of the church. True, religion should mightily influence it but should not undertake exclusively to control and regulate it.
2014 83:1.4 Obitelj, koja izrasta iz braka, daje stabilnost bračnoj instituciji, a pored obitelji tu ulogu igra imovina. Drugi značajni faktori koji pogoduju stabilnosti braka su ponos, taština, kavalirstvo, osjećaj dužnost i religiozna uvjerenja. Ali dok brakovi mogu biti odobreni ili neodobreni, teško se može reći da se sklapaju na nebu. Ljudska obitelj je posve ljudska institucija, proizvod evolucije. Brak je institucija društva, a ne odjel crkve.Istina, religija treba snažno utjecati na brak, ali se ne smije usuditi da ga isključivo kontrolira i regulira.
1955 83:1.5 Primitive marriage was primarily industrial; and even in modern times it is often a social or business affair. Through the influence of the mixture of the Andite stock and as a result of the mores of advancing civilization, marriage is slowly becoming mutual, romantic, parental, poetical, affectionate, ethical, and even idealistic. Selection and so-called romantic love, however, were at a minimum in primitive mating. During early times husband and wife were not much together; they did not even eat together very often. But among the ancients, personal affection was not strongly linked to sex attraction; they became fond of one another largely because of living and working together.
2014 83:1.5 Primitivni brak je imao prvenstveno proizvodnu prirodu; čak i danas brak često ima društveni ili poslovni karakter. Pod utjecajem miješanja s anditskom lozom i zahvaljujući društvenim običajima napredujuće civilizacije, brak polako postaje uzajaman, romantičan, roditeljski, poetičan, srdačan, etičan, pa čak i idealističan. Izbor i takozvana romantična ljubav, međutim, nisu igrali ulogu u primitivnim odnosima. Tijekom ranih vremena supružnici su provodili vrlo malo vremena zajedno; čak su rijetko zajedno objedovali. No, među starim narodima, osobna ljubav nije bila usko vezana za seksualnu privlačnost; dvoje ljudi bi zavoljeli jedno drugo uglavnom zahvaljujući zajedničkom životu i radu.
¶ 2. UDVARANJE I ZARUKE
2. COURTSHIP AND BETROTHAL
2. UDVARANJE I ZARUKE
1955 83:2.1 Primitive marriages were always planned by the parents of the boy and girl. The transition stage between this custom and the times of free choosing was occupied by the marriage broker or professional matchmaker. These matchmakers were at first the barbers; later, the priests. Marriage was originally a group affair; then a family matter; only recently has it become an individual adventure.
2014 83:2.1 Primitivne brakove su uvijek planirali roditelji mladića i djevojke. Na prijelazu od ovog običaja u vrijeme slobodnog izbora javili su se profesionalni bračni posrednici ili provodadžije. Ove provodadžije su isprava bili brijači; kasnije su to bili svećenici. Brak je isprva bio grupna stvar; zatim je postao obiteljski posao, a tek nedavno je postao osobna avantura.
1955 83:2.2 Coercion, not attraction, was the approach to primitive marriage. In early times woman had no sex aloofness, only sex inferiority as inculcated by the mores. As raiding preceded trading, so marriage by capture preceded marriage by contract. Some women would connive at capture in order to escape the domination of the older men of their tribe; they preferred to fall into the hands of men of their own age from another tribe. This pseudo elopement was the transition stage between capture by force and subsequent courtship by charming.
2014 83:2.2 Prisila, a ne atrakcija, je bila pristup primitivnom braku. U ranim vremenima društvene norme nisu smatrale ženu seksualno rezerviranom, već seksualno inferiornom. Kao što je pljačkanje prethodilo trgovanju, tako je otmica prethodila sklapanju braka ugovorom. Neke žene su pristajale na otmicu da izbjegnu dominaciju starijih muškaraca iz njihova plemena; one bi radije došle u ruke mlađih muškaraca iz drugog plemena. Ovakva tobožnja krađa obilježava prijelaz iz prisilne otmice u doba ro mantično g udvaranja.
1955 83:2.3 An early type of wedding ceremony was the mimic flight, a sort of elopement rehearsal which was once a common practice. Later, mock capture became a part of the regular wedding ceremony. A modern girl’s pretensions to resist “capture,” to be reticent toward marriage, are all relics of olden customs. The carrying of the bride over the threshold is reminiscent of a number of ancient practices, among others, of the days of wife stealing.
2014 83:2.3 Rani oblik vjenčane ceremonije je imitacija borbe, neka vrsta oponašanja bijega koji je nekoć bio uobičajena praksa. Kasnije, tobožnje otmice su postale dijelom redovne svadbene ceremonije. Kad se suvremena djevojka pretvara da se opire "otmici," da nerado pristaje na brak, to je relikvija ovih starih običaja. Običaj da se mladenka prenese preko praga podsjeća na brojne stare običaje, a između ostalog na vrijeme otmice nevjesti.
1955 83:2.4 Woman was long denied full freedom of self-disposal in marriage, but the more intelligent women have always been able to circumvent this restriction by the clever exercise of their wits. Man has usually taken the lead in courtship, but not always. Woman sometimes formally, as well as covertly, initiates marriage. And as civilization has progressed, women have had an increasing part in all phases of courtship and marriage.
2014 83:2.4 Ženi je dugo uskraćivana puna sloboda da samostalno odluči o bračnim pitanjima, premda su inteligentnije žene uvijek bile u stanju oštroumno zaobići ovo ograničenje. Muškarci su obično preuzimali incijativu pri udvaranju, ali ne uvijek. Žena nekad formalno, a ponekad neformalno, inicira brak. A kako je civilizacija napredovala, žene su počele igrati sve veću ulogu u svim fazama udvaranja i braka.
1955 83:2.5 Increasing love, romance, and personal selection in premarital courtship are an Andite contribution to the world races. The relations between the sexes are evolving favorably; many advancing peoples are gradually substituting somewhat idealized concepts of sex attraction for those older motives of utility and ownership. Sex impulse and feelings of affection are beginning to displace cold calculation in the choosing of life partners.
2014 83:2.5 Sve veća uloga ljubavi, romantike i osobnog izbora u predbračnom udvaranju anditski je doprinos svjetskim rasama. Odnosi između spolova evoluiraju povoljno; mnogi napredujući narodi postupno stavljaju ponešto idealizirani koncept fizičke privlačnosti na mjesto starijih pitanja imovine i vlasništva. Seksualni poriv i osjećaj privrženosti zauzimaju mjesto hladnog proračuna u izboru životnih partnera.
1955 83:2.6 The betrothal was originally equivalent to marriage; and among early peoples sex relations were conventional during the engagement. In recent times, religion has established a sex taboo on the period between betrothal and marriage.
2014 83:2.6 Zaruke su isprva bile isto što i brak; među ranim narodima bilo je normalno da zaručnici stupe u seksualni odnos. U novije vrijeme, religija je zabranila seks u razdoblju između zaruka i braka.
¶ 3. KUPOVINA I MIRAZ
3. PURCHASE AND DOWRY
3. KUPOVINA I MIRAZ
1955 83:3.1 The ancients mistrusted love and promises; they thought that abiding unions must be guaranteed by some tangible security, property. For this reason, the purchase price of a wife was regarded as a forfeit or deposit which the husband was doomed to lose in case of divorce or desertion. Once the purchase price of a bride had been paid, many tribes permitted the husband’s brand to be burned upon her. Africans still buy their wives. A love wife, or a white man’s wife, they compare to a cat because she costs nothing.
2014 83:3.1 Stari ljudi nisu vjerovali u ljubav i obećanja; smatrali su da trajne veze moraju biti zapečaćene nekom čvrstom garancijom, imovinom. Iz tog je razloga kupovna cijena nevjeste smatrana zalogom ili jamčevinoma koju muž gubi u slučaju da razvede ili napusti svoju ženu. Nakon isplate cijene za zaručnicu, muž je u mnogim plemenima imao dopuštenje na nju utisnuti svoj žig. Afrikanci još uvijek kupuju svoje žene. Ženu koja se bira iz ljubavi, suprugu bijelog čovjeka, oni porede s mačkom, jer ne košta ništa.
1955 83:3.2 The bride shows were occasions for dressing up and decorating daughters for public exhibition with the idea of their bringing higher prices as wives. But they were not sold as animals—among the later tribes such a wife was not transferable. Neither was her purchase always just a cold-blooded money transaction; service was equivalent to cash in the purchase of a wife. If an otherwise desirable man could not pay for his wife, he could be adopted as a son by the girl’s father and then could marry. And if a poor man sought a wife and could not meet the price demanded by a grasping father, the elders would often bring pressure to bear upon the father which would result in a modification of his demands, or else there might be an elopement.
2014 83:3.2 Parade nevjesti su bile prigode za odijevanje i ukrašavanje kćeri za javnu izložbu s idejom da dosegnu višu cijenu kao žene
[1]. Ali one nisu prodavane kao stoka - među kasnijim plemenima prodata žena nije mogla promijeniti vlasnika. Niti je njezin otkup uvijek bio samo hladnokrvna novčana transakcija; mladić je mogao bilo isplatiti ili odraditi svoj dug. Ako inače poželjan muškarac nije mogao platiti za svoju ženu, mogao je biti usvojen kao sin od djevojčina oca i potom se mogao oženiti. Ako je siromah tražio ženu i nije mogao platiti cijenu pohlepnog oca, starješine su često zajednički ispoljavale pritisak na oca da promijeni zahtjeve, inače se moglo očekivati da mlada pobjegne.
1955 83:3.3 As civilization progressed, fathers did not like to appear to sell their daughters, and so, while continuing to accept the bride purchase price, they initiated the custom of giving the pair valuable presents which about equaled the purchase money. And upon the later discontinuance of payment for the bride, these presents became the bride’s dowry.
2014 83:3.3 Kako je civilizacija nepredovala, očevi su htjeli prikriti prodaju svojih kćeri, te su, i dalje prihvaćajući novce za nevjestu, inicirali običaj davanja mladencima darova čija je vrijednost bila približno jednaka kupovnoj cijeni. I kad je kasnije ukinuta isplata za mladenke, ovi su darovi postali mladenkin miraz.
1955 83:3.4 The idea of a dowry was to convey the impression of the bride’s independence, to suggest far removal from the times of slave wives and property companions. A man could not divorce a dowered wife without paying back the dowry in full. Among some tribes a mutual deposit was made with the parents of both bride and groom to be forfeited in case either deserted the other, in reality a marriage bond. During the period of transition from purchase to dowry, if the wife were purchased, the children belonged to the father; if not, they belonged to the wife’s family.
2014 83:3.4 Idejom miraza nastojao se stvoriti dojam nevjestine samostalnosti, sugerirati distranca od razdoblja kad je žena imala status roba i muževe imovine. Muškarac se jedino mogao razvesti od žene koja je imala miraz ako isplati punu vrijednost miraza. U nekim plemenima, roditelji mladenke i mladoženje su polagali učešće kao jamstvo, ustvari bračnu obveznicu, u slučaju da jedno od partnera raskine brak. U razdoblju prijelaza od kupnje do miraza, ako je žena bila kupljena, djeca su pripadala ocu; ako ne, pripadala su ženinoj obitelji.
¶ 4. SVADBENA SVEČANOST
4. THE WEDDING CEREMONY
4. SVADBENA SVEČANOST
1955 83:4.1 The wedding ceremony grew out of the fact that marriage was originally a community affair, not just the culmination of a decision of two individuals. Mating was of group concern as well as a personal function.
2014 83:4.1 Svadbena svečanost proizlazi iz činjenice da je brak isprva bio stvar zajednice, a ne samo rezultat odluke dvaju osoba. Reproduktivni čin ima grupni interes, kao i osobnu funkciju.
1955 83:4.2 Magic, ritual, and ceremony surrounded the entire life of the ancients, and marriage was no exception. As civilization advanced, as marriage became more seriously regarded, the wedding ceremony became increasingly pretentious. Early marriage was a factor in property interests, even as it is today, and therefore required a legal ceremony, while the social status of subsequent children demanded the widest possible publicity. Primitive man had no records; therefore must the marriage ceremony be witnessed by many persons.
2014 83:4.2 Magija, rituali i ceremonije su zadirali u sve aspekte života starih ljudi, i brak nije bio iznimka. Što je civilizacija više napredovala, brak je postajao sve ozbiljnije pitanje, i svadbene svečanosti su postajale sve pretencioznije. Rani brak je igrao ulogu u zaštiti imovinskih interesa, kako to i danas čini, i stoga je zahtijevo zakonsku ceremoniju, dok je društveni status djece zahtijevao najveći mogući publicitet. Primitivni čovjek nije imao rodoslovne registre; stoga je bilo važno pozvati što veći broj svjedoka da prisustvuju svadbenoj ceremoniji.
1955 83:4.3 At first the wedding ceremony was more on the order of a betrothal and consisted only in public notification of intention of living together; later it consisted in formal eating together. Among some tribes the parents simply took their daughter to the husband; in other cases the only ceremony was the formal exchange of presents, after which the bride’s father would present her to the groom. Among many Levantine peoples it was the custom to dispense with all formality, marriage being consummated by sex relations. The red man was the first to develop the more elaborate celebration of weddings.
2014 83:4.3 Prvo je svadbena svečanost bila više po redu sljedbenika i sastojala se samo od javne obavijesti o namjeri zajedničkog života; kasnije se sastojao od formalne jesti zajedno. Među nekim plemenima roditelji su jednostavno uzeli kćer mužu; u drugim slučajevima jedina svečanost bila je formalna razmjena darova, nakon čega bi je nevjesta otac prezentirala mladoženju. Među mnogim levantinskim narodima bilo je običaj da se oslobode svake formalnosti, a brak se ispunjava seksualnim odnosima. Crveni muškarac bio je prvi koji je razradio složenije slavlje vjenčanja.
1955 83:4.4 Childlessness was greatly dreaded, and since barrenness was attributed to spirit machinations, efforts to insure fecundity also led to the association of marriage with certain magical or religious ceremonials. And in this effort to insure a happy and fertile marriage, many charms were employed; even the astrologers were consulted to ascertain the birth stars of the contracting parties. At one time the human sacrifice was a regular feature of all weddings among well-to-do people.
2014 83:4.4 Ljudi su odveć strahovali da neće imati djece, i kako su pripisivali neplodnost zavjerom duhova, ulagali su napore da osiguraju plodnost povezivanjem braka s određenim čarobnim ili religioznim obredima. U tom su nastojanju da osiguraju sretan i plodan brak koristili brojne talismane; čak su tražili da astrolog utvrdi položaj zvijezda prilikom rođenja mladenaca. U jednom su razdoblju imućniji ljudi imali običaj prinositi ljudske žrtve prilikom vjenčanja.
1955 83:4.5 Lucky days were sought out, Thursday being most favorably regarded, and weddings celebrated at the full of the moon were thought to be exceptionally fortunate. It was the custom of many Near Eastern peoples to throw grain upon the newlyweds; this was a magical rite which was supposed to insure fecundity. Certain Oriental peoples used rice for this purpose.
2014 83:4.5 Brakovi su sklapani na sretne dane, a četvrtak je smatran najpogodnijim, dok su svadbe za vrijeme punog mjeseca smatrane posebno sretnim. Među mnogim narodima Bliskog Istoka na mladence je bacano zrnje žitarica; taj je čarobni obred tobože obećavao plodnost. Određeni Istočni narodi su u tu svrhu koristili rižu.
1955 83:4.6 Fire and water were always considered the best means of resisting ghosts and evil spirits; hence altar fires and lighted candles, as well as the baptismal sprinkling of holy water, were usually in evidence at weddings. For a long time it was customary to set a false wedding day and then suddenly postpone the event so as to put the ghosts and spirits off the track.
2014 83:4.6 Voda i vatra su uvijek smatrane najboljim sredstvima zaštite od utvara i zlih duhova; stoga je vladao običaj da se prije vjenčanja pale oltarne svijeće ili vatre, i da se mladenci škrope svetom vodom. Dugo vremena je bilo uobičajeno objaviti lažni dan vjenčanja, a onda iznenada odgoditi svadbu da se zavaraju utvare i duhovi.
1955 83:4.7 The teasing of newlyweds and the pranks played upon honeymooners are all relics of those far-distant days when it was thought best to appear miserable and ill at ease in the sight of the spirits so as to avoid arousing their envy. The wearing of the bridal veil is a relic of the times when it was considered necessary to disguise the bride so that ghosts might not recognize her and also to hide her beauty from the gaze of the otherwise jealous and envious spirits. The bride’s feet must never touch the ground just prior to the ceremony. Even in the twentieth century it is still the custom under the Christian mores to stretch carpets from the carriage landing to the church altar.
2014 83:4.7 Zadirkivanje i podvale mladencima na medenom mjesecu su ostaci starih dana kad je vladalo vjerovanje da je bilo najbolje izgledati jadno i nelagodno u očima duhova da se ne pobudi njihova zavist. To što nevjesta nosi svadbeni veo je relikt iz vremena kad je smatrano potrebnim zamaskirati mladu da je duhovi ne prepoznaju i sakriti njezinu ljepotu od inače ljubomornih i zavidnih duhova. Nevjestine noge nisu smjele dodirnuti tlo neposredno prije svadbe. Čak i u dvadesetom stoljeću kršćanski običaji još uvijek nalažu prostiranje tepiha od kočije do crkvenog oltara.
1955 83:4.8 One of the most ancient forms of the wedding ceremony was to have a priest bless the wedding bed to insure the fertility of the union; this was done long before any formal wedding ritual was established. During this period in the evolution of the marriage mores the wedding guests were expected to file through the bedchamber at night, thus constituting legal witness to the consummation of marriage.
2014 83:4.8 Jedan od najstarijih oblika svadbene svečanosti je da svećenik blagoslovi vjenčani krevet radi osiguranja plodnosti; ovaj se običaj javio mnogo prije pojave bilo kakvog formalnog vjenčanog rituala. Tijekom tog razdoblja u evoluciji braka, vladao je običaj da svatovi prođu kroz spavaću sobu da zakonski posvjedoče konzumaciju braka.
1955 83:4.9 The luck element, that in spite of all premarital tests certain marriages turned out bad, led primitive man to seek insurance protection against marriage failure; led him to go in quest of priests and magic. And this movement culminated directly in modern church weddings. But for a long time marriage was generally recognized as consisting in the decisions of the contracting parents—later of the pair—while for the last five hundred years church and state have assumed jurisdiction and now presume to make pronouncements of marriage.
2014 83:4.9 Element sreće, činjenica da su pored svih predbračnih rituala neki brakovi bili neuspješni, navela je primitivnog čovjeka da potraži način za osiguravanje od bračnog neuspjeha; tako je započela potraga za svećenicima i magijom. Ovaj je pokret kulminirao izravno u suvremenim crkvenim vjenčanjima. Ali, brak je dugo vremena općenito smatran sporazumom roditelja - tek kasnije je to bio sporazum bračnog para, dok su u posljednjih petsto godina crkva i država preuzele nadležnost i one danas kontroliraju pravo na sklapanje braka.
¶ 5. VIŠEBRAČJE
5. PLURAL MARRIAGES
5. VIŠEBRAČJE
1955 83:5.1 In the early history of marriage the unmarried women belonged to the men of the tribe. Later on, a woman had only one husband at a time. This practice of one-man-at-a-time was the first step away from the promiscuity of the herd. While a woman was allowed but one man, her husband could sever such temporary relationships at will. But these loosely regulated associations were the first step toward living pairwise in distinction to living herdwise. In this stage of marriage development children usually belonged to the mother.
2014 83:5.1 U ranoj povijesti braka, neudate žene su pripadale muškarcima iz plemena. Kasnije, žena je mogla imati samo jednog muža. Ovo je pravilo da svaka žena može imati samo jednog muškarca bilo prvi korak udaljavanja od promiskuiteta krda. Dok je ženi bilo dopušteno imati samo jednog muškarca, njezin je suprug mogao prekinuti takav privremeni odnos po volji[2]. Ali te labave veze su bile prvi korak u uspostavi veze jednog muškarca i jedne žene, za razliku od života u krdu. U ovoj fazi razvoja braka, djeca su obično pripadala majci.
1955 83:5.2 The next step in mating evolution was the group marriage. This communal phase of marriage had to intervene in the unfolding of family life because the marriage mores were not yet strong enough to make pair associations permanent. The brother and sister marriages belonged to this group; five brothers of one family would marry five sisters of another. All over the world the looser forms of communal marriage gradually evolved into various types of group marriage. And these group associations were largely regulated by the totem mores. Family life slowly and surely developed because sex and marriage regulation favored the survival of the tribe itself by insuring the survival of larger numbers of children.
2014 83:5.2 Sljedeći korak u evoluciji parenja je bio skupni brak. Ova je zajednička faza braka morala intervenirati u razvitku obiteljskog života kako bračni običaji nisu bili dovoljno jaki da učine povezivanje u parove trajnim. Brakovi između braće i sestara pripadaju ovoj skupini; petorica braće jedne obitelji su mogli oženiti pet sestara iz druge. Širom svijeta labaviji oblici komunalnog braka su postupno prerasli u razne vrste skupnog braka. Ove skupne udruge su u velikoj mjeri regulirali totemski običaji. Obiteljski život se razvijao polako ali sigurno, kako regulacija seksa i braka pogoduje opstanku samog plemena osiguranjem opstanka većeg broja djece.
1955 83:5.3 Group marriages gradually gave way before the emerging practices of polygamy—polygyny and polyandry—among the more advanced tribes. But polyandry was never general, being usually limited to queens and rich women; furthermore, it was customarily a family affair, one wife for several brothers. Caste and economic restrictions sometimes made it necessary for several men to content themselves with one wife. Even then, the woman would marry only one, the others being loosely tolerated as “uncles” of the joint progeny.
2014 83:5.3 Skupni brak je s vremenom ustupio mjesto novoj praksi poligamije - mnogoženstvu i poliandriji - među naprednijim plemenima. Ali poliandrija nikada nije bila općeprihvaćena i obično je bila ograničena na kraljice i bogate žene; obično je bila obiteljski posao, kao u slučaju kad jedna žena uđe u brak sa sinovima iz jedne obitelji. Kaste i ekonomska ograničenja su ponekad nalagala da se više muškaraca zadovolji jednom ženom. Čak i tada, žena se udavala samo za jednog muškarca, a ostale je njezin muž labavo tolerirao kao "ujake" njihova zajedničkog potomstva.
1955 83:5.4 The Jewish custom requiring that a man consort with his deceased brother’s widow for the purpose of “raising up seed for his brother,” was the custom of more than half the ancient world. This was a relic of the time when marriage was a family affair rather than an individual association.
1955 83:5.5 The institution of polygyny recognized, at various times, four sorts of wives:
2014 83:5.5 Institucija višeženstva je priznavala, u različitim vremenima, četiri vrste žena:
1955 83:5.10 True polygyny, where all the wives are of equal status and all the children equal, has been very rare. Usually, even with plural marriages, the home was dominated by the head wife, the status companion. She alone had the ritual wedding ceremony, and only the children of such a purchased or dowered spouse could inherit unless by special arrangement with the status wife.
2014 83:5.10 Istinsko mnogoženstvo, gdje su sve žene imale jednak status i sva djeca bila jednaka, bilo je rijetka pojava. Obično, čak i u slučaju množinskih brakova, dominirala je glavna žena, zvanična supruga. Ona je bila jedina koja je imala svadbenu svečanost, a samo su djeca takve kupljene žene ili one koja se udala s mirazom mogla naslijediti imovinu, osim s odobrenjem ove zvanične supruge.
1955 83:5.11 The status wife was not necessarily the love wife; in early times she usually was not. The love wife, or sweetheart, did not appear until the races were considerably advanced, more particularly after the blending of the evolutionary tribes with the Nodites and Adamites.
2014 83:5.11 Zvanična supruga nije uvijek bila muškarčeva ljubav; u rano doba to obično nije bio slučaj. Supruga iz ljubavi, ili dragana, nije se javila dok rase nisu znatno uznapredovale, a naročito se javila nakon stapanja evolucijskih plemena s noditima i adamitima.
1955 83:5.12 The taboo wife—one wife of legal status—created the concubine mores. Under these mores a man might have only one wife, but he could maintain sex relations with any number of concubines. Concubinage was the steppingstone to monogamy, the first move away from frank polygyny. The concubines of the Jews, Romans, and Chinese were very frequently the handmaidens of the wife. Later on, as among the Jews, the legal wife was looked upon as the mother of all children born to the husband.
2014 83:5.12 Tabu supruga - jedina koja je imala pravni status - definirala je poglede na priležnicu. Po tim pravilima muškarac je mogao imati samo jednu ženu, ali je mogao imati odnose s brojnim priležnicama. Priležništvo je bilo korak na putu prema monogamiji, prvi korak kojim se brak udaljio od pravog višeženstva. Priležnice Židova, Rimljana i Kineza su obično bile sluškinje supruge. Kasnije, kako je to bio slučaj među Židovima, pravna supruga je smatrana majkom sve djece dotičnog muža.
1955 83:5.13 The olden taboos on sex relations with a pregnant or nursing wife tended greatly to foster polygyny. Primitive women aged very early because of frequent childbearing coupled with hard work. (Such overburdened wives only managed to exist by virtue of the fact that they were put in isolation one week out of each month when they were not heavy with child.) Such a wife often grew tired of bearing children and would request her husband to take a second and younger wife, one able to help with both childbearing and the domestic work. The new wives were therefore usually hailed with delight by the older spouses; there existed nothing on the order of sex jealousy.
2014 83:5.13 Stari tabui koji su zabranjivali seksualne odnose s trudnom ženom ili dojiljom uveliko su pogodovali razvoju višeženstva. Primitivne žene su rano starile zbog mnogo djece u kombinaciji s napornim radom. (Takve preopterećene žene su mogle opstati samo zato što su provodile jedan tjedan svakog mjeseca u izolaciji kad nisu bile trudne.) Takva žena je često bila preumorna od mnogih poroda i često je tražila da muž uzme mlađu ženu, sposobnu da pomogne s rađanjem djece i kućanskim poslovima. Starije supruge su se zato obično jako radovale mlađim ženama; tu nije bilo ni traga seksualnoj ljubomori.
1955 83:5.14 The number of wives was only limited by the ability of the man to provide for them. Wealthy and able men wanted large numbers of children, and since the infant mortality was very high, it required an assembly of wives to recruit a large family. Many of these plural wives were mere laborers, slave wives.
2014 83:5.14 Broj žena je bio ograničen samo muškarčevom sposobnosti da se o njima brine. Bogatiji i sposobniji muškarci su htjeli imati puno djece, a budući da je smrtnost dojenčadi bila jako visoka, bilo je potrebno imati veliki broj žena da se izgradi velika obitelj. Mnoge od tih dodatnih žena su bile obične radnice, žene u ropstvu.
1955 83:5.15 Human customs evolve, but very slowly. The purpose of a harem was to build up a strong and numerous body of blood kin for the support of the throne. A certain chief was once convinced that he should not have a harem, that he should be contented with one wife; so he promptly dismissed his harem. The dissatisfied wives went to their homes, and their offended relatives swept down on the chief in wrath and did away with him then and there.
2014 83:5.15 Ljudski običaji evoluiraju, ali vrlo sporo. Harem je imao svrhu da osigura snažno i brojno tijelo krvnih srodnika za potporu prijestolja. Određeni vladar je jednom prilikom došao do spoznaje da nije bilo dobro imati harem, da se trebao zadovoljiti samo jednom ženom; tako je raspustio harem. Nezadovoljne supruge su otišle svojim kućama, a njihovi uvrijeđeni rođaci su napali vladara i ubili ga na licu mjesta.
¶ 6. ISTINSKA MONOGAMIJA - BRAČNI PAR
6. TRUE MONOGAMY—PAIR MARRIAGE
6. ISTINSKA MONOGAMIJA - BRAČNI PAR
1955 83:6.1 Monogamy is monopoly; it is good for those who attain this desirable state, but it tends to work a biologic hardship on those who are not so fortunate. But quite regardless of the effect on the individual, monogamy is decidedly best for the children.
2014 83:6.1 Monogamija je monopol; ona je dobra za one koji ostvare ovo poželjno stanje, ali obično nameće biološke teškoće onima koji nisu tako sretni. Ali bez obzira na učinak koji ima na pojedinca, monogamija najbolje odgovara podizanju djece.
1955 83:6.2 The earliest monogamy was due to force of circumstances, poverty. Monogamy is cultural and societal, artificial and unnatural, that is, unnatural to evolutionary man. It was wholly natural to the purer Nodites and Adamites and has been of great cultural value to all advanced races.
2014 83:6.2 Najranija monogamija je bila rezultat prilika, siromaštva. Monogamija je kulturna i društvena pojava koja je umjetna i neprirodna, odnosno, koja je neprirodna evolucijskom čovjeku. Bila je posve prirodna nemiješanimnoditima i adamitima i od velike kulturne vrijednosti svim napredujućim rasama.
1955 83:6.3 The Chaldean tribes recognized the right of a wife to impose a premarital pledge upon her spouse not to take a second wife or concubine; both the Greeks and the Romans favored monogamous marriage. Ancestor worship has always fostered monogamy, as has the Christian error of regarding marriage as a sacrament. Even the elevation of the standard of living has consistently militated against plural wives. By the time of Michael’s advent on Urantia practically all of the civilized world had attained the level of theoretical monogamy. But this passive monogamy did not mean that mankind had become habituated to the practice of real pair marriage.
2014 83:6.3 Kaldejska plemena su priznavala pravo žene da zahtijeva muževo obećanje da neće uzeti drugu ženu ili priležnicu; Grcima i Rimljanima je najviše pogodovala monogamija. Obožavanje predaka je uvijek vodilo monogamiji, a isto je bio slučaj s pogrešnom predstavom braka kao svetinje u kršćanstvu. Čak se i povišenje životnog standarda urotilo protiv poligamije. U vrijeme Mihaelova dolaska na Urantiju, gotovo sav civilizirani svijet je dostigao razinu teoretske monogamije. Ali ta pasivna monogamija nije značila da se čovječanstvo stalilo u prakticiranju istinskog bračnog života jednog muškarca i jedne žene.
1955 83:6.4 While pursuing the monogamic goal of the ideal pair marriage, which is, after all, something of a monopolistic sex association, society must not overlook the unenviable situation of those unfortunate men and women who fail to find a place in this new and improved social order, even when having done their best to co-operate with, and enter into, its requirements. Failure to gain mates in the social arena of competition may be due to insurmountable difficulties or multitudinous restrictions which the current mores have imposed. Truly, monogamy is ideal for those who are in, but it must inevitably work great hardship on those who are left out in the cold of solitary existence.
2014 83:6.4 Težeći ostvarenju monogamnog cilja idealnog bračnog života koji je, naposljetku, ponešto isključiv u regulaciji seksualnih odnosa, društvo ne smije previdjeti nezavidan položaj onih nesretnih muškaraca i žena koji ne nalaze svoje mjesto u ovom novom i poboljšanom društvenom poretku, čak i kada učine sve što je u njihovoj moći da surađuju i s njegovim zahtjevima. Neuspjeh u stjecanju partnera u kompetitivnoj društvenoj domeni može biti rezultat nepremostivih poteškoća i višestrukih ograničenja suvremenih društvenih običaja. Zaista, monogamija je idealna za one koji su unutra, ali neizbježno otežava život onih koji žive hladnim usamljeničkim životom.
1955 83:6.5 Always have the unfortunate few had to suffer that the majority might advance under the developing mores of evolving civilization; but always should the favored majority look with kindness and consideration on their less fortunate fellows who must pay the price of failure to attain membership in the ranks of those ideal sex partnerships which afford the satisfaction of all biologic urges under the sanction of the highest mores of advancing social evolution.
2014 83:6.5 Uvijek je nesretna manjina morala trpjeti kako bi većina napredovala pod okriljem razvijajućih društvenih običaja evoluirajuće civilizacije; ali povlaštena većina uvijek treba gledati s ljubaznosti i obzirnom na svoje manje sretne bližnje koji moraju platiti cijenu za neuspjeh u ostvarenju članstva u tim idealnim seksualnim partnerstvima koja pružaju zadovoljstvo svim biološkim porivima pod sankcijom najviših običaja napredujuće društvene evolucije.
1955 83:6.6 Monogamy always has been, now is, and forever will be the idealistic goal of human sex evolution. This ideal of true pair marriage entails self-denial, and therefore does it so often fail just because one or both of the contracting parties are deficient in that acme of all human virtues, rugged self-control.
2014 83:6.6 Monogamija je uvijek bila, trenutno jeste i uvijek će biti idealistički cilj ljudske spolne evolucije. Ovaj ideal istinskog bračnog života podrazumijeva samoodricanje i zato često doživljava neuspjeh, jer jednom ili drugom partneru nedostaje ta najviša ljudska vrlina - krepka samokontrola.
1955 83:6.7 Monogamy is the yardstick which measures the advance of social civilization as distinguished from purely biologic evolution. Monogamy is not necessarily biologic or natural, but it is indispensable to the immediate maintenance and further development of social civilization. It contributes to a delicacy of sentiment, a refinement of moral character, and a spiritual growth which are utterly impossible in polygamy. A woman never can become an ideal mother when she is all the while compelled to engage in rivalry for her husband’s affections.
2014 83:6.7 Monogamija je mjerilo kojim se određuje napredovanje društvene civilizacije za razliku od čisto biološke evolucije. Monogamija nije nužno biološka ili fizička, ali je neophodna za neposredno održavanje i daljnji razvoj civilizacije. Ona pogoduje profinjenju osjećajnosti, poboljšanju moralnog karaktera i duhovnog rasta, fenomenima koji su posve nemogući u poligamiji. Žena nikada ne može postati idealna majka ako je primorana da se bori s rivalima za strasti svoga muža.
1955 83:6.8 Pair marriage favors and fosters that intimate understanding and effective co-operation which is best for parental happiness, child welfare, and social efficiency. Marriage, which began in crude coercion, is gradually evolving into a magnificent institution of self-culture, self-control, self-expression, and self-perpetuation.
2014 83:6.8 Bračni život jednog muškarca i jedne žene pogoduje intimnom razumijevanju i učinkovitoj suradnji koji vode ostvarenju roditeljske sreće, dobrobiti djeteta i društvene učinkovitosti. Brak, koji je isprva bio rezultat grube prisile, postupno evoluira u veličanstvenu instituciju samokulture, samokontrole, samoizražaja i samoproduženja.
¶ 7. RASPAD BRAKA
7. THE DISSOLUTION OF WEDLOCK
7. RASPAD BRAKA
1955 83:7.1 In the early evolution of the marital mores, marriage was a loose union which could be terminated at will, and the children always followed the mother; the mother-child bond is instinctive and has functioned regardless of the developmental stage of the mores.
2014 83:7.1 U ranoj evoluciji bračnih običaja, brak je bio labavi savez koji se mogao okončati po volji, a djeca su uvijek slijedila majku; veza između majke i djeteta je instinktivna i funkcionira bez obzira na razvojnu fazu društvenih običaja.
1955 83:7.2 Among primitive peoples only about one half the marriages proved satisfactory. The most frequent cause for separation was barrenness, which was always blamed on the wife; and childless wives were believed to become snakes in the spirit world. Under the more primitive mores, divorce was had at the option of the man alone, and these standards have persisted to the twentieth century among some peoples.
2014 83:7.2 Među primitivnim se narodima samo pola brakova pokazalo zadovoljavajućim. Najčešći uzrok razvoda je bila neplodnost, za što je uvijek krivljena žena; vladalo je vjerovanje da se poslije smrti žene nerotkinje pretvaraju u zmije. Primitivnija društvena pravila su dopuštala razvod na isključivi zahtijev muža, a ti standardi su među nekim narodima ustrajali i u dvadesetom stoljeću.
1955 83:7.3 As the mores evolved, certain tribes developed two forms of marriage: the ordinary, which permitted divorce, and the priest marriage, which did not allow for separation. The inauguration of wife purchase and wife dowry, by introducing a property penalty for marriage failure, did much to lessen separation. And, indeed, many modern unions are stabilized by this ancient property factor.
2014 83:7.3 Kako su običaji evoluirali, određena plemena su razvila dva oblika braka: obični, koji je dopuštao razvod, i svećenički, a koji to nije dopuštao. Uvođenjem običaja kupovine žena i davanja miraza, uvedena je imovinska kazna za bračni neuspjeh, i to je uveliko umanjilo broj razvoda. I doista, ovaj prastari imovinski činitelj pruža stabilnost i u slučaju mnogih suvremenih zajednica.
1955 83:7.4 The social pressure of community standing and property privileges has always been potent in the maintenance of the marriage taboos and mores. Down through the ages marriage has made steady progress and stands on advanced ground in the modern world, notwithstanding that it is threateningly assailed by widespread dissatisfaction among those peoples where individual choice—a new liberty—figures most largely. While these upheavals of adjustment appear among the more progressive races as a result of suddenly accelerated social evolution, among the less advanced peoples marriage continues to thrive and slowly improve under the guidance of the older mores.
2014 83:7.4 Strah od gubitka društvenog položaja i imovinskih povlastica uvijek je jačao društvena pravila i tabue koji održavaju brak. Kroz mnoga stoljeća brak je sve više napredovao i u suvremenom svijetu stoji na dosta naprednom tlu, bez obzira što mu među onim narodima gdje osobni izbor - novostečena privilegija - igra najveću ulogu u sklapanju braka, prijeti ozbiljna opasnost od sve šireg nezadovoljstva. Dok se ove prevratne prilagodbe javljaju među naprednijim rasama kao rezultat iznenadnog ubrzanja društvenog razvoja, među manje razvijenim narodima brak i dalje napreduje i polako se poboljšava pod staromodnim običajima.
1955 83:7.5 The new and sudden substitution of the more ideal but extremely individualistic love motive in marriage for the older and long-established property motive, has unavoidably caused the marriage institution to become temporarily unstable. Man’s marriage motives have always far transcended actual marriage morals, and in the nineteenth and twentieth centuries the Occidental ideal of marriage has suddenly far outrun the self-centered and but partially controlled sex impulses of the races. The presence of large numbers of unmarried persons in any society indicates the temporary breakdown or the transition of the mores.
2014 83:7.5 Novi i nagli nastup idealnijeg ali iznimno individualističkog motiva ljubavi u braku koji je došao na mjesto starijeg i duboko uvriježenog imovinskog motiva, neminovno je uzrokovao privremenu nestabilnost bračne ustanove. Motivi koji su čovjeka navodili na sklapanje braka uvijek su daleko nadilazili istinske društvene običaje koji su upravljali brakom, a u devetnaestom stoljeću Zapadni ideal braka je iznenada pretekao egoistične ali djelomično obuzdane seksualne impulse rasa. Prisutnost velikog broja nevjenčanih osoba u bilo kojem društvu ukazuje na privremeno rasulo ili prijelazni period u razvoju običaja.
1955 83:7.6 The real test of marriage, all down through the ages, has been that continuous intimacy which is inescapable in all family life. Two pampered and spoiled youths, educated to expect every indulgence and full gratification of vanity and ego, can hardly hope to make a great success of marriage and home building—a lifelong partnership of self-effacement, compromise, devotion, and unselfish dedication to child culture.
2014 83:7.6 Pravi test braka kroz mnoga stoljeća, je održavanje trajne intimnosti koja je neizostavan dio bračnog života. Dvoje prezaštićenih i razmaženih ljudi koji su naučili očekivati svaku nasladu i puno zadovoljenje taštine i ega, teško da se mogu nadati da postignu veći bračni i obiteljski uspjeh - doživotno partnerstvo u skromnosti, kompromisu, odanosti i nesebičnoj predanosti podizanju djece.
1955 83:7.7 The high degree of imagination and fantastic romance entering into courtship is largely responsible for the increasing divorce tendencies among modern Occidental peoples, all of which is further complicated by woman’s greater personal freedom and increased economic liberty. Easy divorce, when the result of lack of self-control or failure of normal personality adjustment, only leads directly back to those crude societal stages from which man has emerged so recently and as the result of so much personal anguish and racial suffering.
2014 83:7.7 Tolike fantazije i romantični snovi na početku udvaranja su u velikoj mjeri odgovorni za povećanje stope razvoda među suvremenim Zapadnim naroda, što je sve dodatno komplicirano ženinom sve većom osobnom slobodom i povećanom gospodarskom neovisnosti. Jednostavnost razvoda, ako rezultira iz nedostatka samokontrole ili neuspjeha u normalnoj prilagodbi ličnosti, vodi izravno onim sirovim društvenim fazama iz kojih je čovjek tek odskora uznapredovao uz neizrecivu osobnu tjeskobu i rasne patnje.
1955 83:7.8 But just so long as society fails to properly educate children and youths, so long as the social order fails to provide adequate premarital training, and so long as unwise and immature youthful idealism is to be the arbiter of the entrance upon marriage, just so long will divorce remain prevalent. And in so far as the social group falls short of providing marriage preparation for youths, to that extent must divorce function as the social safety valve which prevents still worse situations during the ages of the rapid growth of the evolving mores.
2014 83:7.8 Ali dokle god društvo ne bude u stanju prikladno obrazovati djecu i mlade, dokle god društveni poredak ne pruži adekvatnu predbračnu obuku, i dokle god nepromišljen i nezreo mladenački idealizam bude odlučujući sudac u sklapanju braka, razvod će i dalje prevladavati. A u onoj mjeri u kojoj društvena skupina ne bude u stanju pripremiti mlade za brak, u toj mjeri mora razvod funkcionirati kao društveni sigurnosni ventil koji sprječava još gore situacije u dobi brzog razvoja evolucijskih običaja.
1955 83:7.9 The ancients seem to have regarded marriage just about as seriously as some present-day people do. And it does not appear that many of the hasty and unsuccessful marriages of modern times are much of an improvement over the ancient practices of qualifying young men and women for mating. The great inconsistency of modern society is to exalt love and to idealize marriage while disapproving of the fullest examination of both.
2014 83:7.9 Stari narodi su se odnosili prema braku jednako ozbiljno kao neki današnji ljudi. I čini se da mnogi nepromišljeni i neuspješni brakovi suvremene dobi nisu znatno napredniji od starih praksi kvalificiranja mladih muškaraca i žena za ulazak u brak. Velika nedosljednost suvremenog društva počiva u veličanju ljubavi i idealiziranju braka, dok u isto vrijeme ne odobrava njihovu punu analizu i razumijevanje.
¶ 8. IDEALIZACIJA BRAKA
8. THE IDEALIZATION OF MARRIAGE
8. IDEALIZACIJA BRAKA
1955 83:8.1 Marriage which culminates in the home is indeed man’s most exalted institution, but it is essentially human; it should never have been called a sacrament. The Sethite priests made marriage a religious ritual; but for thousands of years after Eden, mating continued as a purely social and civil institution.
2014 83:8.1 Brak koji kulminira u izgradnji doma je doista čovjekova najuzvišenija institucija, ali je u biti ljudski fenomen; on nikada nije trebao biti smatran sakramentom. Setitski svećenici su pretvorili brak u religiozni obred; ali tisućama godina nakon Edena, sklapanje bračnih veza je nastavilo postojati kao čisto društvena i građanska ustanova.
1955 83:8.2 The likening of human associations to divine associations is most unfortunate. The union of husband and wife in the marriage-home relationship is a material function of the mortals of the evolutionary worlds. True, indeed, much spiritual progress may accrue consequent upon the sincere human efforts of husband and wife to progress, but this does not mean that marriage is necessarily sacred. Spiritual progress is attendant upon sincere application to other avenues of human endeavor.
2014 83:8.2 Jako je žalosno poistovjećivati ljudske udruge s božanskim vezama. Bračno-obiteljski odnos muža i žene igra materijalnu ulogu među smrtnicima evolucijskih svjetova. Istina je, doista, da se veliki duhovni napredak može postići iskrenim ljudskim nastojanjima muža i žene da postignu napredak, ali to ne znači da je brak nužno svetinja. Duhovni napredak prati iskrena nastojanja u drugim područjima ljudskog djelovanja.
1955 83:8.3 Neither can marriage be truly compared to the relation of the Adjuster to man nor to the fraternity of Christ Michael and his human brethren. At scarcely any point are such relationships comparable to the association of husband and wife. And it is most unfortunate that the human misconception of these relationships has produced so much confusion as to the status of marriage.
2014 83:8.3 Niti je ispravno usporediti brak s odnosom Ispravljača s čovjekom ili bratskim odnosom Krista Mihaela s njegovom ljudskom braćom. Teško da je moguće naći paralelu između ovih odnosa i veze između muža i žene. Žalosno je što je ljudska zabluda u tumačenju tih odnosa proizvela toliku zbrku u pogledu statusa braka.
1955 83:8.4 It is also unfortunate that certain groups of mortals have conceived of marriage as being consummated by divine action. Such beliefs lead directly to the concept of the indissolubility of the marital state regardless of the circumstances or wishes of the contracting parties. But the very fact of marriage dissolution itself indicates that Deity is not a conjoining party to such unions. If God has once joined any two things or persons together, they will remain thus joined until such a time as the divine will decrees their separation. But, regarding marriage, which is a human institution, who shall presume to sit in judgment, to say which marriages are unions that might be approved by the universe supervisors in contrast with those which are purely human in nature and origin?
2014 83:8.4 Također je žalosno što određene skupine smrtnika vjeruju da se brak sklapa božanskim činom. Takva uvjerenja izravno vode konceptu nerazrješivosti bračnog statusa, bez obzira na okolnosti ili želje supružnika. Sama činjenica raspada braka pokazuje da Božanstvo ne sudjeluje u sklapanju takvih veza. Ako Bog pridruži bilo koje dvije stvari ili osobe, one ostaju pridružene dok božanska volja ne naloži njihovo razdvajanje. No, što se tiče braka, koji je ljudska institucija, tko će se usuditi reći koje bračne veze imaju suglasnost kozmičkih vladara, a koje imaju čisto ljudsku prirodu i porijeklo?
1955 83:8.5 Nevertheless, there is an ideal of marriage on the spheres on high. On the capital of each local system the Material Sons and Daughters of God do portray the height of the ideals of the union of man and woman in the bonds of marriage and for the purpose of procreating and rearing offspring. After all, the ideal mortal marriage is humanly sacred.
2014 83:8.5 Ipak, postoji jedan ideal braka na nebeskim visinama. Na glavnom centru lokalnih sustava Materijalni Sinovi i Kćeri Boga prikazuju najviše ideale sjedinjenja muškarca i žene u braku u cilju stvaranja i podizanja potomstva. Naposljetku, idealan smrtni brak je svet u ljudskom smislu.
1955 83:8.6 Marriage always has been and still is man’s supreme dream of temporal ideality. Though this beautiful dream is seldom realized in its entirety, it endures as a glorious ideal, ever luring progressing mankind on to greater strivings for human happiness. But young men and women should be taught something of the realities of marriage before they are plunged into the exacting demands of the interassociations of family life; youthful idealization should be tempered with some degree of premarital disillusionment.
2014 83:8.6 Brak je uvijek bio i ostaje čovjekov vrhovni san vremenske idealnosti. Iako se ovaj lijepi san rijetko potpuno ostvaruje, on ostaje visoki i veličanstveni ideal koji vječno mami napredujuće čovječanstvo na veću težnju za ljudskom srećom. Ali mladi muškarci i žene trebaju naučiti o stvarnostima braka prije nego ih preplave teški zahtjevi međupovezanosti obiteljskog života; mladenačka idealizacija treba biti kaljena s nekim stupnjem predbačnograzočaranja.
1955 83:8.7 The youthful idealization of marriage should not, however, be discouraged; such dreams are the visualization of the future goal of family life. This attitude is both stimulating and helpful providing it does not produce an insensitivity to the realization of the practical and commonplace requirements of marriage and subsequent family life.
2014 83:8.7 Ali nemojte obeshrabriti mladenačku idealizaciju braka; takvi snovi su vizualizacija budućeg cilja obiteljskog života. Ovaj stav je poticajan i koristan pod uvjetom da ne izaziva neosjetljivost prema realizaciji praktičnih i banalnih zahtjeva braka i pratećeg obiteljskog života.
1955 83:8.8 The ideals of marriage have made great progress in recent times; among some peoples woman enjoys practically equal rights with her consort. In concept, at least, the family is becoming a loyal partnership for rearing offspring, accompanied by sexual fidelity. But even this newer version of marriage need not presume to swing so far to the extreme as to confer mutual monopoly of all personality and individuality. Marriage is not just an individualistic ideal; it is the evolving social partnership of a man and a woman, existing and functioning under the current mores, restricted by the taboos, and enforced by the laws and regulations of society.
2014 83:8.8 Bračni ideal je postigao veliki napredak u posljednje vrijeme; među nekim narodima žena uživa gotovo jednaka prava kao i njen suprug. Ako ništa drugo ono teoretski, obitelj postaje vjerno partnerstvo za podizanje potomstva u pratnji seksualne vjernosti. Ali čak ni ta novija verzija braka ne treba ići u krajnost nametanjem isključivog monopola nad cjelokupnom ličnosti i individualnosti. Brak nije samo individualistički ideal; on je evoluirajuće društveno partnerstvo muškarca i žene koje postoji i djeluje pod sadašnjim običajima, ograničeno tabuima i sprovedeno prema zakonima i propisima društva.
1955 83:8.9 Twentieth-century marriages stand high in comparison with those of past ages, notwithstanding that the home institution is now undergoing a serious testing because of the problems so suddenly thrust upon the social organization by the precipitate augmentation of woman’s liberties, rights so long denied her in the tardy evolution of the mores of past generations.
2014 83:8.9 Brakovi dvadesetog stoljeća su daleko napredniji od brakova proteklih dobi, bez obzira što dom kao institucija trenutno prolazi ozbiljnu kušnju zbog problema koji su tako naglo zahvatili društvenu organizaciju nakon što su žene iznenada dobile slobodu, prava koja su im generacijama uskraćivana za duge i spore evolucije društvenih običaja.
1955 83:8.10 [Presented by the Chief of Seraphim stationed on Urantia.]
2014 83:8.10 [Predstavio Načelnik Serafina stacioniran na Urantiji.]
¶ Reference
¶ Biblija
- ↑ 83:3.2 Kupnja žena: Post 29:18-20.
- ↑ 83:5.1 Razvod za muškarce: Pnz 24:1.
- ↑ 83:5.4 Opunomoćeni muževi: Post 38:6-10; Pnz 25:5-6; Mt 22:24; Mk 12:19; Lk 20:28.