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THE LATER EVOLUTION OF RELIGION
POGLAVLJE 92 : KASNIJA EVOLUCIJA RELIGIJE
1955 92:0.1 MAN possessed a religion of natural origin as a part of his evolutionary experience long before any systematic revelations were made on Urantia. But this religion of natural origin was, in itself, the product of man’s superanimal endowments. Evolutionary religion arose slowly throughout the millenniums of mankind’s experiential career through the ministry of the following influences operating within, and impinging upon, savage, barbarian, and civilized man:
2014 92:0.1 ČOVJEK je imao religiju prirodnog porijekla koja je bila dio njegovog evolutivnog iskustva mnogo prije nego su na Urantiji obznanjena bilo kakva sistematska otkrivenja. Ali ova religija prirodnog porijekla je sama po sebi proizvod čovjekovih nadživotinjskihobdarenja. Evolutivna religija izrasta vrlo polako tijekom više tisućljeća iskustvenog života ljudskog roda zahvaljujući sljedećim utjecajima koji djeluju unutar i iznad samog divljeg, primitivnog i civiliziranog čovjeka:
1955 92:0.2 1. The adjutant of worship—the appearance in animal consciousness of superanimal potentials for reality perception. This might be termed the primordial human instinct for Deity.
2014 92:0.2 1. Pomoćnika obožavanja - u životinjskoj se svijesti javljaju nadživotinjski potencijali za poimanje stvarnosti. Ovo se može nazvati praiskonskim ljudskim čuvstvom za instinktivnu spoznaju Božanstva.
1955 92:0.3 2. The adjutant of wisdom—the manifestation in a worshipful mind of the tendency to direct its adoration in higher channels of expression and toward ever-expanding concepts of Deity reality.
2014 92:0.3 2. Pomoćnika mudrosti - u umu čovjeka koji obožava javlja se ispoljenje sklonosti k usmjerenju poštovanja prema višim kanalima izražaja i prema sve naprednijim koncepcijama o stvarnosti Božanstva.
1955 92:0.4 3. The Holy Spirit—this is the initial supermind bestowal, and it unfailingly appears in all bona fide human personalities. This ministry to a worship-craving and wisdom-desiring mind creates the capacity to self-realize the postulate of human survival, both in theologic concept and as an actual and factual personality experience.
2014 92:0.4 3. Svetog Duha - ovo je početni nadumni dar koji se neminovno javlja u svim iskrenim ljudskim ličnostima. U umu čovjeka koji naginje mudrosti i obožavanju, ova služba stvara sposobnost za samoostvarenje teorije o nastavku ljudskog života u vidu teološke koncepcije kao i stvarnog iskustva ličnosti.
1955 92:0.5 The co-ordinate functioning of these three divine ministrations is quite sufficient to initiate and prosecute the growth of evolutionary religion. These influences are later augmented by Thought Adjusters, seraphim, and the Spirit of Truth, all of which accelerate the rate of religious development. These agencies have long functioned on Urantia, and they will continue here as long as this planet remains an inhabited sphere. Much of the potential of these divine agencies has never yet had opportunity for expression; much will be revealed in the ages to come as mortal religion ascends, level by level, toward the supernal heights of morontia value and spirit truth.
2014 92:0.5 Usaglašeno djelovanje ovih triju božanskih službi predstavlja prilično dovoljnu garanciju kako početku tako i nastavku razvoja evolutivne religije. Ovim utjecajima kasnije pomažu Misaoni Ispravljači, serafim i Duh Istine, što sve zajednički ubrzava stopu religioznog razvoja. Ovi su utjecaji dugo djelovali na Urantiji i tu će se nastaviti sve dok ljudi ovdje žive. Veliki se dio potencijala ovih božanskih utjecaja još uvijek nije imao priliku ispoljiti; veliki će dio biti obznanjen u budućim stoljećima kako se, korak po korak, smrtnička religija bude uspinjala prema nadzemaljskim visinama morontija vrijednosti i istine duha.
¶ 1. EVOLUTIVNA PRIRODA RELIGIJE
1. THE EVOLUTIONARY NATURE OF RELIGION
1. EVOLUTIVNA PRIRODA RELIGIJE
1955 92:1.1 The evolution of religion has been traced from early fear and ghosts down through many successive stages of development, including those efforts first to coerce and then to cajole the spirits. Tribal fetishes grew into totems and tribal gods; magic formulas became modern prayers. Circumcision, at first a sacrifice, became a hygienic procedure.
2014 92:1.1 Evolucija religije prolazi od ranog straha i duhova kroz niz stadija razvoja, uključujući i čovjekova nastojanja prvo da prinudi a zatim da primami duhove.Plemenski fetiši su prerasli u toteme i plemenske bogove; magične formule su prerasle u suvremene molitve. Obrezivanje, isprva čin žrtvovanja, je s vremenom preraslo u higijenski zahvat.
1955 92:1.2 Religion progressed from nature worship up through ghost worship to fetishism throughout the savage childhood of the races. With the dawn of civilization the human race espoused the more mystic and symbolic beliefs, while now, with approaching maturity, mankind is ripening for the appreciation of real religion, even a beginning of the revelation of truth itself.
2014 92:1.2 Religija je napredovala od obožavanja prirode kroz obožavanje duhova do fetišizma za divljačkih stadija ranog ljudskog društva. Na početku civilizacije ljudski rod je prihvatio mističnija i simboličnija vjerovanja, dok u svom trenutnom stadiju postignuća zrelosti suvremeno čovječanstvo razvija sve veću sposobnost za poštovanje istinske religije, dostižući početke samog otkrivenja istine.
1955 92:1.3 Religion arises as a biologic reaction of mind to spiritual beliefs and the environment; it is the last thing to perish or change in a race. Religion is society’s adjustment, in any age, to that which is mysterious. As a social institution it embraces rites, symbols, cults, scriptures, altars, shrines, and temples. Holy water, relics, fetishes, charms, vestments, bells, drums, and priesthoods are common to all religions. And it is impossible entirely to divorce purely evolved religion from either magic or sorcery.
2014 92:1.3 Religija se rađa kao biološka reakcija uma na čovjekova duhovna vjerovanja kao i na njegovo okružje; od svih posjeda bilo koje rase religija je posljednje što nestaje i što se mijenja. Religija je prilagođenje društva tajanstvenom. Kao društvena institucija ona obuhvaća obrede, simbole, kultove, svete knjige, oltare, svetilišta i hramove. Sveta voda, relikvije, fetiši, amajlije, odjeća, zvona, bubnjevi i svećenstvo ulaze u sastav svih religija. Nije moguće posve odvojiti evolutivnu religiju od bilo magije ili vračanja.
1955 92:1.4 Mystery and power have always stimulated religious feelings and fears, while emotion has ever functioned as a powerful conditioning factor in their development. Fear has always been the basic religious stimulus. Fear fashions the gods of evolutionary religion and motivates the religious ritual of the primitive believers. As civilization advances, fear becomes modified by reverence, admiration, respect, and sympathy and is then further conditioned by remorse and repentance.
2014 92:1.4 Tajnovitost i moć su uvijek poticali religiozni strah i osjećaje, dok su emocije uvijek djelovale kao moćan uvjetni činitelj pri njihovom razvoju. Strah je uvijek bio osnovni religiozni podražaj. Strah stvara bogove evolutivne religije i daje povoda religioznim ritualima primitivnih vjernika. Tijekom daljeg civilizacijskog napretka, na mjesto straha dolazi strahopoštovanje, divljenje, duboko cijenjenje i osjećaj nakolnosti, kao i dodatni utjecaji pokajanja i grižnje savjesti.
¶ 2. RELIGIJA I DRUŠTVENI OBIČAJI
2. RELIGION AND THE MORES
2. RELIGIJA I DRUŠTVENI OBIČAJI
1955 92:2.1 Religion is the most rigid and unyielding of all human institutions, but it does tardily adjust to changing society. Eventually, evolutionary religion does reflect the changing mores, which, in turn, may have been affected by revealed religion. Slowly, surely, but grudgingly, does religion (worship) follow in the wake of wisdom—knowledge directed by experiential reason and illuminated by divine revelation.
2014 92:2.1 Religija je najkruća ljudska institucija koja se najteže mijenja, ali koja se svejedno polako prilagođava društvenoj promjeni. Evolutivna religija s vremenom počinje odražavati promjenu društvenih običaja koja je u većini slučajeva rezultat religije otkrivenja. Polako ali sigurno i s puno otpora, religija (obožavanje) slijedi za stopama mudrosti - znanja kojim upravlja iskustveni razum i koje se prosvjetljuje božanskim otkrivenjem.
1955 92:2.2 Religion clings to the mores; that which was is ancient and supposedly sacred. For this reason and no other, stone implements persisted long into the age of bronze and iron. This statement is of record: “And if you will make me an altar of stone, you shall not build it of hewn stone, for, if you use your tools in making it, you have polluted it.” Even today, the Hindus kindle their altar fires by using a primitive fire drill. In the course of evolutionary religion, novelty has always been regarded as sacrilege. The sacrament must consist, not of new and manufactured food, but of the most primitive of viands: “The flesh roasted with fire and unleavened bread served with bitter herbs.” All types of social usage and even legal procedures cling to the old forms.
2014 92:2.2 Religija se drži društvenih običaja, onog što je prastaro i tobože sveto. Iz ovog i ni jednog drugog razloga kameno se oruđe dugo održalo u razdoblju bronzanog i željeznog doba. Zabilježene su riječi: "Ako mi budeš gradio kameni žrtvenik, nemoj ga graditi od klesanoga kamena, jer čim na nj spustiš svije dlijeto, oskvrnit ćeš ga
[3]." Hindusi i danas pale oltarne vatre jedino primitivnim svrdlom. Tijekom religiozne evolucije, svaki je novitet uvijek smatran svetogrđem. Pričest se mora sastojati ne od nove i proizvedene hrane, već od najprimitivnijih jela: "Mesa, pečenog na vatri, s beskvasnim kruhom i gorkim zeljem[4]." Svi oblici društvenih običaja i zakonskih postupaka poštuju stare formalnosti.
1955 92:2.3 When modern man wonders at the presentation of so much in the scriptures of different religions that may be regarded as obscene, he should pause to consider that passing generations have feared to eliminate what their ancestors deemed to be holy and sacred. A great deal that one generation might look upon as obscene, preceding generations have considered a part of their accepted mores, even as approved religious rituals. A considerable amount of religious controversy has been occasioned by the never-ending attempts to reconcile olden but reprehensible practices with newly advanced reason, to find plausible theories in justification of creedal perpetuation of ancient and outworn customs.
2014 92:2.3 Čudeći se masi bestidnih radnji koje su zabilježene u svetim knjigama različitih religija, suvremeni čovjek treba razmotriti činjenicu da su se prošle generacije bojale odstraniti iz svojih zapisa učenja koja su njihovi preci smatrali uzvišenim i svetim. Veliki dio onoga što jedna generacija može smatrati bestidnim, prošle su generacije smatrale dijelom svojih prihvatljivih društvenih običaja, ako ne i priznatih religioznih rituala. Značajna mjera religioznog proturječja proizlazi iz beskrajnih nastojanja da se pomire stariji bestidni običaji s novijim i naprednijim shvaćanjima, te da se nađu uvjerljive teorije koje će opravdati ovjekovječenje zastarjelih radnji iz daleke prošlosti.
1955 92:2.4 But it is only foolish to attempt the too sudden acceleration of religious growth. A race or nation can only assimilate from any advanced religion that which is reasonably consistent and compatible with its current evolutionary status, plus its genius for adaptation. Social, climatic, political, and economic conditions are all influential in determining the course and progress of religious evolution. Social morality is not determined by religion, that is, by evolutionary religion; rather are the forms of religion dictated by the racial morality.
2014 92:2.4 Međutim, ludost je pokušati naglo ubrzati religiozni rast. Određena rasa ili nacija može usvojiti iz bilo koje napredne religije jedino ono što se više-manje poklapa s njezinim tekućim evolutivnim statusom i sposobnošću za prilagođenje. Društveni, klimatski, politički i ekonomski uvjeti određuju tijek i napredak religiozne evolucije. Religija, ili preciznije evolutivna religija, nije ta koja određuje društvenu moralnost; prije treba reći da moralnost određene rase predstavlja to što propisuje njezine religiozne forme.
1955 92:2.5 Races of men only superficially accept a strange and new religion; they actually adjust it to their mores and old ways of believing. This is well illustrated by the example of a certain New Zealand tribe whose priests, after nominally accepting Christianity, professed to have received direct revelations from Gabriel to the effect that this selfsame tribe had become the chosen people of God and directing that they be permitted freely to indulge in loose sex relations and numerous other of their olden and reprehensible customs. And immediately all of the new-made Christians went over to this new and less exacting version of Christianity.
2014 92:2.5 Ljudske rase jedino mogu površno prihvatiti novu i čudnovatu religiju; one zapravo usklađuju ovu novu religiju prema svojim društvenim običajima i starim vjerovanjima. Ovo se može vidjeti u primjeru određenog novozelandskog plemena čiji su svećenici, nakon što su naočigled prihvatili kršćanstvo, izjavili da su primili izravna otkrivenja od Gabrijela koja su ih učinila izabranim Božjim narodom i koja su imdopustila da se upuste u labave seksualne odnose i brojne druge prekorljive radnje iz svoje prošlosti. I svi su ovi novi kršćani odmah zatim prešli na ovu novu i manje zahtjevnu verziju kršćanstva.
1955 92:2.6 Religion has at one time or another sanctioned all sorts of contrary and inconsistent behavior, has at some time approved of practically all that is now regarded as immoral or sinful. Conscience, untaught by experience and unaided by reason, never has been, and never can be, a safe and unerring guide to human conduct. Conscience is not a divine voice speaking to the human soul. It is merely the sum total of the moral and ethical content of the mores of any current stage of existence; it simply represents the humanly conceived ideal of reaction in any given set of circumstances.
2014 92:2.6 U ovo ili ono doba religija je odobravala različite proturječne i nedosljedne postupke i odobrila praktično sve što se danas smatra nemoralnim ili grešnim. Bez pouke iskustva i uprave razuma, savjest nikada nije bila i nikada ne može biti, siguran i pouzdan upravitelj ljudskih postupaka. Savjest nije božanski glas koji govori ljudskoj duši. Ona nije ništa drugo nego ukupna suma moralne i etičke sadržine društvenih pravila određenog egzistencijskog stadija; ona jednostavno predstavlja to što smrtnik može smatrati idealnim načinom reagiranja na bilo koji splet okolnosti.
¶ 3. PRIRODA EVOLUTIVNE RELIGIJE
3. THE NATURE OF EVOLUTIONARY RELIGION
3. PRIRODA EVOLUTIVNE RELIGIJE
1955 92:3.1 The study of human religion is the examination of the fossil-bearing social strata of past ages. The mores of the anthropomorphic gods are a truthful reflection of the morals of the men who first conceived such deities. Ancient religions and mythology faithfully portray the beliefs and traditions of peoples long since lost in obscurity. These olden cult practices persist alongside newer economic customs and social evolutions and, of course, appear grossly inconsistent. The remnants of the cult present a true picture of the racial religions of the past. Always remember, the cults are formed, not to discover truth, but rather to promulgate their creeds.
2014 92:3.1 Proučavanje ljudske religije nije ništa drugo nego proučavanje fosilnih društvenih slojeva prošlih stoljeća. Antropomorfični bogovi predstavljaju vjeran odraz morala ljudi koji su prvi izmislili takva božanstva. Prastare religije i mitologije vjerno oslikavaju vjerovanja i tradicije davno zaboravljenih naroda. Ovi su se stariji kultni postupci zadržali uporedo s novijim ekonomskim običajima i društevnimunaprijeđenjima i nije čudo što se čine jako nedosljednim. Ostaci različitih kultova predstavljaju istinsku sliku negdašnjih rasnih religija. Ne zaboravite da kultovi nisu osnivani kako bi otkrili istinu već kako bi proširili svoja vjerovanja.
1955 92:3.2 Religion has always been largely a matter of rites, rituals, observances, ceremonies, and dogmas. It has usually become tainted with that persistently mischief-making error, the chosen-people delusion. The cardinal religious ideas of incantation, inspiration, revelation, propitiation, repentance, atonement, intercession, sacrifice, prayer, confession, worship, survival after death, sacrament, ritual, ransom, salvation, redemption, covenant, uncleanness, purification, prophecy, original sin—they all go back to the early times of primordial ghost fear.
2014 92:3.2 Religija je uvijek najvećim dijelom bila stvar obreda, rituala, blagdana, ceremonija i dogmi. Obično je unižavana tako što bi se ljudi počeli obmanjivali mišlju da su izabrani narod. Glavne religiozne ideje vračanja, nadahnuća, otkrivenja, pomirenja, pokajanja, iskupljenja, posredovanja, žrtvovanja, molitve, ispovijedi, obožavanja, života nakon smrti, pričesti, rituala, iskupljenja, spasenja, isplate dugova, sklapanja zavjeta, nečistoće, očišćenja, proročanstva, nasljedjenog grijeha - sve vuku porijeklo od najranijeg praiskonskog straha od duhova.
1955 92:3.3 Primitive religion is nothing more nor less than the struggle for material existence extended to embrace existence beyond the grave. The observances of such a creed represented the extension of the self-maintenance struggle into the domain of an imagined ghost-spirit world. But when tempted to criticize evolutionary religion, be careful. Remember, that is what happened; it is a historical fact. And further recall that the power of any idea lies, not in its certainty or truth, but rather in the vividness of its human appeal.
2014 92:3.3 Primitivna religija nije ništa više ili manje nego borba za materijalnu egzistenciju kojom se čovjek nastoji osigurati u ovom kao i u narednom životu. U skladu s ovim vjerovanjima čovjek je preveo borbu zasamoodržanje u domene izmišljenog svijeta utvara-duhova. Ali pazite da ne dođete u iskušenje da kritizirate evolutivnu religiju. Imajte na umu da ona predstavlja ono što je bilo; ona je povijesna činjenica. Dalje se sjetite da moć bilo koje ideje ne počiva u njezinoj vjerodostojnosti ili istinitosti, već prije u sposobnosti da ostavi živ i upečatljiv dojam.
1955 92:3.4 Evolutionary religion makes no provision for change or revision; unlike science, it does not provide for its own progressive correction. Evolved religion commands respect because its followers believe it is The Truth; “the faith once delivered to the saints” must, in theory, be both final and infallible. The cult resists development because real progress is certain to modify or destroy the cult itself; therefore must revision always be forced upon it.
2014 92:3.4 Evolutivna religija ne ostavlja prostora promjeni ili reviziji; za razliku od znanosti, ona ne ostavlja prostora progresivnoj samokorekciji. Evolutivna religija nameće poštovanje zahvaljujući toma da se svojim učenicima nameće kao Istina; teoretski, "vjera koja je izručena svecima" mora biti konačna i nepogrešiva[5]. Kult se opire stvarnom razvoju zbog toga što će ga stvarni razvoj neminovno izmijeniti ili uništiti; kult se mijenja jedino pod velikim pritiskom.
1955 92:3.5 Only two influences can modify and uplift the dogmas of natural religion: the pressure of the slowly advancing mores and the periodic illumination of epochal revelation. And it is not strange that progress was slow; in ancient days, to be progressive or inventive meant to be killed as a sorcerer. The cult advances slowly in generation epochs and agelong cycles. But it does move forward. Evolutionary belief in ghosts laid the foundation for a philosophy of revealed religion which will eventually destroy the superstition of its origin.
2014 92:3.5 Jedino dva utjecaja mogu izmijeniti i unaprijediti dogmatičnost prirodne religije: pritisak sporo napredujućih nepisanih društvenih običaja i periodično prosvjetljenje epohalnog otkrivenja. Nije čudo što je napredak bio spor; stari su ljudi smatrali sve napredne i dosjetljive osobe vješcima, te su ih kao takve odmah ubijali. Kult napreduje vrlo sporo kroz više generacija i kroz stoljećne cikluse, ali svejedno napreduje. Evolutivno vjerovanje u duhove polaže temelje filozofiji obznanjene religije koja će s vremenom uništiti sujevjerja od kojih vuče svoje porijeklo.
1955 92:3.6 Religion has handicapped social development in many ways, but without religion there would have been no enduring morality nor ethics, no worth-while civilization. Religion enmothered much nonreligious culture: Sculpture originated in idol making, architecture in temple building, poetry in incantations, music in worship chants, drama in the acting for spirit guidance, and dancing in the seasonal worship festivals.
2014 92:3.6 Točno je da je religija umnogome sputala društveni razvoj, ali bez religije nisu mogle opstati trajna moralnost i etika, niti je mogla postojati vrijedna civilizacija. Religija je potakla veliko bogatstvo nereligiozne kulture: Kiparstvo se javilo iz idolopoklonstva, arhitektura iz gradnje hramova, poezija iz čarobnih formula, glazba iz religioznih napjeva, drama iz glumatske komunikacije s duhovima, a ples iz periodičnih festivala obožavanja.
1955 92:3.7 But while calling attention to the fact that religion was essential to the development and preservation of civilization, it should be recorded that natural religion has also done much to cripple and handicap the very civilization which it otherwise fostered and maintained. Religion has hampered industrial activities and economic development; it has been wasteful of labor and has squandered capital; it has not always been helpful to the family; it has not adequately fostered peace and good will; it has sometimes neglected education and retarded science; it has unduly impoverished life for the pretended enrichment of death. Evolutionary religion, human religion, has indeed been guilty of all these and many more mistakes, errors, and blunders; nevertheless, it did maintain cultural ethics, civilized morality, and social coherence, and made it possible for later revealed religion to compensate for these many evolutionary shortcomings.
2014 92:3.7 Ali dok religija igra bitnu ulogu pri razvoju i očuvanju civilizacije, treba naglasiti da je prirodna religija isto tako značajno sputala i paralizirala istu onu civilizaciju koju je inače njegovala i održavala. Religija je stala na put industrijskim aktivnostima i ekonomskom razvoju; rastrošno se koristila ljudskim radom potrošivši silan kapital; često nije bila od pomoći obitelji; nije čuvala mir i dobronamjernost; često je zanemarivala obrazovanje i unazađivala znanost; nije imala pravo osiromašiti ovaj život kako bi tobože obogatila budući. Evolutivna religija, ljudska religija, je uistinukriva svemu tome i mnogim drugim manjim i većim propustima i greškama; no unatoč tome, održala je kulturnu etiku, civiliziranu moralnost i društveni sklad, stvorivši uvjete koji su omogućili da skorija religija otkrivenja nadomjesti ove višestruke evolutivne promašaje.
1955 92:3.8 Evolutionary religion has been man’s most expensive but incomparably effective institution. Human religion can be justified only in the light of evolutionary civilization. If man were not the ascendant product of animal evolution, then would such a course of religious development stand without justification.
2014 92:3.8 Evolutivna religija je bila čovjekova najskuplja ali daleko najdjelotvornija institucija. Ljudska se religija može opravdati jedino u svjetlu evolutivne civilizacije. Takav tijek religioznog razvoja ne bi imao opravdanja da čovjek ne predstavlja uspinjući proizvod životinjske evolucije.
1955 92:3.9 Religion facilitated the accumulation of capital; it fostered work of certain kinds; the leisure of the priests promoted art and knowledge; the race, in the end, gained much as a result of all these early errors in ethical technique. The shamans, honest and dishonest, were terribly expensive, but they were worth all they cost. The learned professions and science itself emerged from the parasitical priesthoods. Religion fostered civilization and provided societal continuity; it has been the moral police force of all time. Religion provided that human discipline and self-control which made wisdom possible. Religion is the efficient scourge of evolution which ruthlessly drives indolent and suffering humanity from its natural state of intellectual inertia forward and upward to the higher levels of reason and wisdom.
2014 92:3.9 Religija je olakšala nakupljanje kapitala; potakla je razvoj određenih djelatnosti; svećenička dokolica je dala podstreka znanju i umjetnosti; ljudski rod je na koncu izvukao veliku korist iz svih ovih ranih propusta u djelovanju etike. Ljudi su platili ogromnu cijenu u prilog svojih šamana, poštenih i nepoštenih, koji su na koncu bili vrijedni ovog ulaganja. Učene profesije uključujući i samu znanost su se prvo javile među parazitskim svećenstvom. Religija je dala podstreka razvoju civilizacije tako što je obezbijedila društveni continuitet; bila je policija koja je čuvala moralnost. Stvorila je disciplinu i samokontrolu koje su omogućile postignuće mudrosti. Religija je djelotvoran evolutivni bič koji nemilosrdno prisiljava lijene i napaćene ljude da se odrekne svog prirodnog stanja intelektualne inercije i da posegne prema visinama razuma i mudrosti.
1955 92:3.10 And this sacred heritage of animal ascent, evolutionary religion, must ever continue to be refined and ennobled by the continuous censorship of revealed religion and by the fiery furnace of genuine science.
2014 92:3.10 Pod budnom cenzurom religije otkrivenja i zahuktale peći istinske znanosti, ovo sveto nasljeđe životinjskog uspona - evolucijska religija - zauvijek mora ići procesom profinjenja i oplemenjenja.
¶ 4. DAR OTKRIVENJA
4. THE GIFT OF REVELATION
4. DAR OTKRIVENJA
1955 92:4.1 Revelation is evolutionary but always progressive. Down through the ages of a world’s history, the revelations of religion are ever-expanding and successively more enlightening. It is the mission of revelation to sort and censor the successive religions of evolution. But if revelation is to exalt and upstep the religions of evolution, then must such divine visitations portray teachings which are not too far removed from the thought and reactions of the age in which they are presented. Thus must and does revelation always keep in touch with evolution. Always must the religion of revelation be limited by man’s capacity of receptivity.
2014 92:4.1 Otkrivenje je evolutivno ali uvijek progresivno. Kroz mnoga stoljeća svjetske povijesti neprestano su se širila i unaprjeđivala religiozna otkrivenja. Misija otkrivenja počiva u probirci i cenzuri niza evolutivnih religija. Ali kako bi uzvisile i unaprijedile evolutivne religije, božanske vizije otkrivenja moraju predočiti učenja koja nisu suviše udaljena od misli i reakcija tekućih stoljeća. Otkrivenje se stoga nalazi i uvijek se mora nalaziti u dodiru s evolucijom. Obznanjena religija uvijek mora biti ograničena čovjekovom prijemnom
[1]
1955 92:4.2 But regardless of apparent connection or derivation, the religions of revelation are always characterized by a belief in some Deity of final value and in some concept of the survival of personality identity after death.
2014 92:4.2 Ali unatoč očiglednoj povezanosti ili derivaciji, religije otkrivenja su uvijek obilježene vjerovanjem u neko Božanstvo najviše vrijednosti i neku koncepciju o opstanku identiteta ličnosti nakon smrti.
1955 92:4.3 Evolutionary religion is sentimental, not logical. It is man’s reaction to belief in a hypothetical ghost-spirit world—the human belief-reflex, excited by the realization and fear of the unknown. Revelatory religion is propounded by the real spiritual world; it is the response of the superintellectual cosmos to the mortal hunger to believe in, and depend upon, the universal Deities. Evolutionary religion pictures the circuitous gropings of humanity in quest of truth; revelatory religion is that very truth.
2014 92:4.3 Evoluctivna religija je sentimentalna, a ne logična. Ona je čovjekova reakcija na vjerovanje u tobožnji svijet utvara-duhova - čovjekovo refleksno vjerovanje koje prima podražaj od njegove spoznaje i straha od nepoznatog. Čovjek prima otkrivenje od stvarnog duhovnog svijeta; ono je odgovor nadintelektualnog kozmosa na smrtničku žudnju koja vodi k vjeri i uzdanju u univerzalna Božanstva. Evolutivna religija pokazuje cikličnu potragu čovječanstva za istinom; obznanjena religija je ta istina.
1955 92:4.4 There have been many events of religious revelation but only five of epochal significance. These were as follows:
2014 92:4.4 Svijet je primio veći broj religioznih otkrivenja, dok je jedino sljedećih pet imalo epohalni značaj:
1955 92:4.5 1. The Dalamatian teachings. The true concept of the First Source and Center was first promulgated on Urantia by the one hundred corporeal members of Prince Caligastia’s staff. This expanding revelation of Deity went on for more than three hundred thousand years until it was suddenly terminated by the planetary secession and the disruption of the teaching regime. Except for the work of Van, the influence of the Dalamatian revelation was practically lost to the whole world. Even the Nodites had forgotten this truth by the time of Adam’s arrival. Of all who received the teachings of the one hundred, the red men held them longest, but the idea of the Great Spirit was but a hazy concept in Amerindian religion when contact with Christianity greatly clarified and strengthened it.
2014 92:4.5 1. Dalamatijska učenja. Stotinu tjelesnih pripadnika osoblja Princa Kaligastije su bili prvi koji su Urantiji objavili istinsku koncepciju o Prvom Izvoru i Centru. Ovo se djelotvorno otkrivenje Božanstva nastavilo širiti kroz više od tri stotine tisuća godina, dok nije iznenada prekinuto planetarnom pobunom i poremećajem obrazovnog sustava. Izuzev Vanovog utjecaja, svijet je praktično izgubio učenja dalamatijskog otkrivenja. Čak su i Noditi zaboravili ove istine prije Adamovog dolaska. Od svih naroda koji su primili učenja stotinke, najduže ih je zadržala crvena rasa, premda je ideja Velikog Duha predstavlja jedino slabu i mutnu predstavu u religiji američkih Indijanaca u doba kad je uspostavljen dodir s kršćanstvom koje je značajno pojasnilo i osnažilo ovaj koncept.
1955 92:4.6 2. The Edenic teachings. Adam and Eve again portrayed the concept of the Father of all to the evolutionary peoples. The disruption of the first Eden halted the course of the Adamic revelation before it had ever fully started. But the aborted teachings of Adam were carried on by the Sethite priests, and some of these truths have never been entirely lost to the world. The entire trend of Levantine religious evolution was modified by the teachings of the Sethites. But by 2500 B.C. mankind had largely lost sight of the revelation sponsored in the days of Eden.
2014 92:4.6 2. Edenička učenja. Adam i Eva su po drugi put predstavili ideju o Ocu svih evolutivnih naroda. S poremećajem prvog Edena, nastupio je zastoj u procesu Adamičkog otkrivenja prije nego što je zapravo i počelo djelovati. Ali zahvaljujući setitskim svećenicima, nastavljena su Adamova prekinuta učenja, i neke od ovih istina svijet nikada nije posve izgubio. Setitska su učenja izmijenila cijeli pokret levantske religiozne evolucije. Ali oko 2500 godine pr.K., čovječanstvo je uveliko izgubilo iz vida otkrivenje koje je objavljeno u doba Edena.
1955 92:4.7 3. Melchizedek of Salem. This emergency Son of Nebadon inaugurated the third revelation of truth on Urantia. The cardinal precepts of his teachings were trust and faith. He taught trust in the omnipotent beneficence of God and proclaimed that faith was the act by which men earned God’s favor. His teachings gradually commingled with the beliefs and practices of various evolutionary religions and finally developed into those theologic systems present on Urantia at the opening of the first millennium after Christ.
2014 92:4.7 3. Melkizedek od Salema. Ovaj je Sin koji normalno djeluje u vanrednim i kritičnim situacijama Nebadona, uveo treće otkrivenje istine na Urantiji. Glavne poruke njegovog učenja su bile povjerenje i vjera.Učio je da ljudi trebaju imati povjerenja u Božju svemoguću blagotvornost i proglasio da čovjek vjerom prima Božju naklonost. Njegova su se učenja dosta izmiješala s vjerovanjima i običajima različitih evolutivnih religija i s vremenom su poprimila oblik teoloških sustava koji su postojali na Urantiji na početku prvog tisućljeća poslije Krista.
1955 92:4.8 4. Jesus of Nazareth. Christ Michael presented for the fourth time to Urantia the concept of God as the Universal Father, and this teaching has generally persisted ever since. The essence of his teaching was love and service, the loving worship which a creature son voluntarily gives in recognition of, and response to, the loving ministry of God his Father; the freewill service which such creature sons bestow upon their brethren in the joyous realization that in this service they are likewise serving God the Father.
2014 92:4.8 4. Isus iz Nazareta. Krist Mihael je po četvrti put Urantiji predstavio ideju o Bogu kao Ocu Svih i njegova su se učenja općenito održala do danas. Bit njegovog učenja počiva u ljubavi i službi, u obožavanju utemeljenom na ljubavi koje sin Boga dobrovoljno daje u znak priznanja službe ljubavi Boga, svoga Oca; ono počiva u dobrovoljnoj službi koju stvorena bića koja su Božji sinovi ukazuju svojoj braći u radosnoj spoznaji da ovim služenjem služe Boga Oca.[2][3]
1955 92:4.9 5. The Urantia Papers. The papers, of which this is one, constitute the most recent presentation of truth to the mortals of Urantia. These papers differ from all previous revelations, for they are not the work of a single universe personality but a composite presentation by many beings. But no revelation short of the attainment of the Universal Father can ever be complete. All other celestial ministrations are no more than partial, transient, and practically adapted to local conditions in time and space. While such admissions as this may possibly detract from the immediate force and authority of all revelations, the time has arrived on Urantia when it is advisable to make such frank statements, even at the risk of weakening the future influence and authority of this, the most recent of the revelations of truth to the mortal races of Urantia.
2014 92:4.9 5. Knjiga Urantije. Poglavlja knjige koju čitate predstavljaju najnoviju predstavu istine smrtnicima Urantije. Ova se poglavlja razlikuju od svih prethodnih otkrivenja po tome što ne predstavljaju djelo samo jedne kozmičke ličnosti, već nastaju kao rezultat usklađenog djelovanja mnogih bića. Ali ni jedno otkrivenje kojim biće ne nalazi Oca Svih ne može biti potpuno. Sve su druge nebeske službe jedino djelomične, prolazne i praktično prilagođene lokalnim uvjetima vremena i prostora. Dok ove riječi mogu umanjiti trenutnu snagu i autoritet svih otkrivenja, došlo je vrijeme kad se žiteljima Urantije mogu i trebaju predočiti tako iskrene tvrdnje, čak i ako to može oslabiti budući utjecaj i autoritet ovih poglavlja, najskorijeg otkrivenja istine smrtničkim rasama Urantije.[4]
¶ 5. VELIKE RELIGIOZNE VOĐE
5. THE GREAT RELIGIOUS LEADERS
5. VELIKE RELIGIOZNE VOĐE
1955 92:5.1 In evolutionary religion, the gods are conceived to exist in the likeness of man’s image; in revelatory religion, men are taught that they are God’s sons—even fashioned in the finite image of divinity; in the synthesized beliefs compounded from the teachings of revelation and the products of evolution, the God concept is a blend of:
2014 92:5.1 U evolutivnoj religiji ljudi vjeruju da bogovi sliče ljudima; u obznanjenoj religiji, ljudi imaju priliku naučiti da su sinovi Boga - da su štoviše načinjeni u konačnom obličju božanstvenosti; u spojenim vjerovanja koja predstavljaju kombinaciju otkrivenja s učenjima evolucije, koncepcija o Bogu podrazumijeva mješavinu sljedećeg:
1955 92:5.2 1. The pre-existent ideas of the evolutionary cults.
2014 92:5.2 1. Prapostojećih ideja evolutivnihkultova.
2014 92:5.3 2. Uzvišenih ideala religije otkrivenja.
1955 92:5.4 3. The personal viewpoints of the great religious leaders, the prophets and teachers of mankind.
2014 92:5.4 3. Osobnih pogleda velikih religioznih vođa, proroka i učitelja ljudskog roda.
1955 92:5.5 Most great religious epochs have been inaugurated by the life and teachings of some outstanding personality; leadership has originated a majority of the worth-while moral movements of history. And men have always tended to venerate the leader, even at the expense of his teachings; to revere his personality, even though losing sight of the truths which he proclaimed. And this is not without reason; there is an instinctive longing in the heart of evolutionary man for help from above and beyond. This craving is designed to anticipate the appearance on earth of the Planetary Prince and the later Material Sons. On Urantia man has been deprived of these superhuman leaders and rulers, and therefore does he constantly seek to make good this loss by enshrouding his human leaders with legends pertaining to supernatural origins and miraculous careers.
2014 92:5.5 Većina velikih religioznih epoha započinje s životom i učenjima neke izuzetne ličnosti; tijekom povijesti, istaknute vođe su pokrenule većinu vrijednih moralnih pokreta. Ljudi su uvijek bili skloni ukazanju poštovanja, ako ne i obožavanja, svojim vođama na štetu njihovih učenja; imali su običaj duboko poštovati učiteljevu ličnost I izgubiti iz vida istinu kojoj ih je učio. Ovo nije bilo bez razloga; u srcu evolutivnog čovjeka počiva instinktivna težnja za pomoći iz domena koji se nalaze iznad i izvan njega samoga. Ova se težnja trebala javiti prethodno dolasku Planetarnog Princa i kasnijem dolasku Materijalnih Sinova. Na Urantiji ljudi nisu imali priliku primiti ove nadljudske vođe i vladare, radi čega neprestano nastoje nadoknaditi ovaj gubitak tako što predu predanja o legendama o nadprirodnom porijeklu i čudesnim životima svojih ljudskih vođa.
1955 92:5.6 Many races have conceived of their leaders as being born of virgins; their careers are liberally sprinkled with miraculous episodes, and their return is always expected by their respective groups. In central Asia the tribesmen still look for the return of Genghis Khan; in Tibet, China, and India it is Buddha; in Islam it is Mohammed; among the Amerinds it was Hesunanin Onamonalonton; with the Hebrews it was, in general, Adam’s return as a material ruler. In Babylon the god Marduk was a perpetuation of the Adam legend, the son-of-God idea, the connecting link between man and God. Following the appearance of Adam on earth, so-called sons of God were common among the world races.
2014 92:5.6 Mnoge rase su vjerovale da su njihovi vladari bili sinovi djevica; bogato su kitile živote svojih vođa mnogim izmišljenim čudima, uvijek očekujujući njihov kasniji povratak. Centralnoazijska plemena još uvijek očekuju povratak Džingis-kana; na Tibetu, u Kini i Indiji, očekuje se povratak Bude; u Islamu, Muhameda; među američkim Indijancima, HesunaninaOnamonalontona; Židovi uopćeno očekuju povratak Adama kao materijalnog vladara. U Babilonu, bog Marduk je bio ovjekovječenje legende o Adamu, ideje Božjeg sina, spojne veze između čovjeka i Boga. Nakon Adamove pojave na zemlji, među svim ljudskim rasama proširile su se ideje o takozvanim sinovima Božjim.
1955 92:5.7 But regardless of the superstitious awe in which they were often held, it remains a fact that these teachers were the temporal personality fulcrums on which the levers of revealed truth depended for the advancement of the morality, philosophy, and religion of mankind.
2014 92:5.7 Ali unatoč praznovjernom strahopoštovanju s kojim su često promatrani, ostaje činjenica je da su ovi učitelji bili zemaljske ličnosti koje su poslužile kao oslonci poluzi obznanjene istine pri unaprjeđenju ljudske moralnosti, filozofije i religije.
1955 92:5.8 There have been hundreds upon hundreds of religious leaders in the million-year human history of Urantia from Onagar to Guru Nanak. During this time there have been many ebbs and flows of the tide of religious truth and spiritual faith, and each renaissance of Urantian religion has, in the past, been identified with the life and teachings of some religious leader. In considering the teachers of recent times, it may prove helpful to group them into the seven major religious epochs of post-Adamic Urantia:
2014 92:5.8 Tijekom milijun godina svoje povijesti, Urantija je imala stotine i stotine religioznih vođa, od Onagara to guru Nanaka. Za ovog razdoblja nastupile su mnoge plime i oseke u struji religiozne istine i duhovne vjere i svaki se prošli preporod Urantija religijemogao poistovijetiti sa životom i učenjima nekog religioznog vođe. Pri razmatranju suvremenih učitelja, najbolje ih je svrstati u sedam glavnih religioznih epoha poslijeadamičkog razdoblja na Urantiji:
1955 92:5.9 1. The Sethite period. The Sethite priests, as regenerated under the leadership of Amosad, became the great post-Adamic teachers. They functioned throughout the lands of the Andites, and their influence persisted longest among the Greeks, Sumerians, and Hindus. Among the latter they have continued to the present time as the Brahmans of the Hindu faith. The Sethites and their followers never entirely lost the Trinity concept revealed by Adam.
2014 92:5.9 1. Setitski period. Setitski svećenici, čiji je pokret oživjeo pod vodstvom Amosada, su postali velikim poslijeadamičkim učiteljima. Djelovali su širom anditskih zemalja, dok se njihov utjecaj najdulje zadržao među Grcima, Sumeranima i Hindusima. Među Hindusima su se održali do danas kao hramani hindu vjere. Setiti i njihovi učenici nikada nisu u cjelosti izgubili Adamovo otkrivenje koncepta 0 Trojstvu.
1955 92:5.10 2. Era of the Melchizedek missionaries. Urantia religion was in no small measure regenerated by the efforts of those teachers who were commissioned by Machiventa Melchizedek when he lived and taught at Salem almost two thousand years before Christ. These missionaries proclaimed faith as the price of favor with God, and their teachings, though unproductive of any immediately appearing religions, nevertheless formed the foundations on which later teachers of truth were to build the religions of Urantia.
2014 92:5.10 2. Eru Melkizedekovih misionara. Religija koja postoji na Urantiji bitno je obnovljena zahvaljujući naporima onih učitelja koje je odaslao MakiventaMelkizedek za svog života i rada u Salemu skoro dvije tisuće godina prije Krista. Ovi misionari su proglasili vjeru kao cijenu Božje naklonosti i unatoč tome što njihova učenja nisu urodila neposrednim formiranjem novih religija, položila su temelje na kojima su kasniji učitelji istine izgradili nove religije Urantije.
1955 92:5.11 3. The post-Melchizedek era. Though Amenemope and Ikhnaton both taught in this period, the outstanding religious genius of the post-Melchizedek era was the leader of a group of Levantine Bedouins and the founder of the Hebrew religion—Moses. Moses taught monotheism. Said he: “Hear, O Israel, the Lord our God is one God.” “The Lord he is God. There is none beside him.” He persistently sought to uproot the remnants of the ghost cult among his people, even prescribing the death penalty for its practitioners. The monotheism of Moses was adulterated by his successors, but in later times they did return to many of his teachings. The greatness of Moses lies in his wisdom and sagacity. Other men have had greater concepts of God, but no one man was ever so successful in inducing large numbers of people to adopt such advanced beliefs.
2014 92:5.11 3. Razdoblje poslije Melkizedeka. Premda su u ovom razdoblju djelovali Amenofis i Ehnaton, najistaknutiji religiozni genij poslijemelkizedeške ere je bio vođa levantinskih beduina i osnivač židovske religije - Mojsije. Mojsije je učio jednoboštvo[6]. Rekao je: "Čuj, Izraele! Gopsodin je Bog naš, Gospodin jedini[7]." "Gospod je Bog. Nema drugog osim njega[8]." Iz svog je naroda ustrajno nastojao iskorijeniti ostatke kulta duhova, štoviše dosuđujući smrtnu kaznu onima koji ga se nisu htjeli odreći. Mojsijevi učenici su iskrivili njegovo jednoboštvo, premda su se u kasnijim vremenima vratili mnogim njegovim učenjima. Mojsijeva veličina počiva u njegovoj mudrosti i pronicavosti. I drugi su ljudi imali jednako velike koncepcije o Boga, ali nikada ni jedan čovjek nije bio u stanju navesti tako velik broj ljudi da prihvate njegova napredna vjerovanja.
1955 92:5.12 4. The sixth century before Christ. Many men arose to proclaim truth in this, one of the greatest centuries of religious awakening ever witnessed on Urantia. Among these should be recorded Gautama, Confucius, Lao-tse, Zoroaster, and the Jainist teachers. The teachings of Gautama have become widespread in Asia, and he is revered as the Buddha by millions. Confucius was to Chinese morality what Plato was to Greek philosophy, and while there were religious repercussions to the teachings of both, strictly speaking, neither was a religious teacher; Lao-tse envisioned more of God in Tao than did Confucius in humanity or Plato in idealism. Zoroaster, while much affected by the prevalent concept of dual spiritism, the good and the bad, at the same time definitely exalted the idea of one eternal Deity and of the ultimate victory of light over darkness.
2014 92:5.12 4. Šesto stoljeće prije Krista. Mnogi ljudi su se podigli da objave istinu u ovom, jednom od najvećih stoljeća religioznog preporoda koji je vladalo na Urantiji. Među njima treba pomenutiGvatamu, Konfucija, Lao-Cea, Zaratustru, kao i učitelje džinizma. Gvatamina učenja su se proširila po Aziji, gdje ga milijuni poštuju kao Budu.U kineskoj moralnosti Konfucije igra jednaku bitnu ulogu koju Plato igra u grčkoj filozofiji i dok su učenja ova dva čovjeka stvorila određene religiozne odjeke, strogo rečeno, ni jedan nije bio religiozni učitelj; Lao-Ce je predočio više Boga u Tau nego je Konfucije uspio predočiti u humanosti ili Plato u idealizmu. Premda je bio pod snažnim utjecajem koncepta dualnog spiritizma - dobrog kao i lošeg - Zaratustra je nesumnjivo uzvisio ideju o jednom vječnom Božanstvu I o konačnoj pobjedi svjetla nad tamom.
1955 92:5.13 5. The first century after Christ. As a religious teacher, Jesus of Nazareth started out with the cult which had been established by John the Baptist and progressed as far as he could away from fasts and forms. Aside from Jesus, Paul of Tarsus and Philo of Alexandria were the greatest teachers of this era. Their concepts of religion have played a dominant part in the evolution of that faith which bears the name of Christ.
2014 92:5.13 5. Prvo stoljeće poslije Krista. Kao relgiozni učitelj, Isus od Nazareta je započeo djelovati uporedo s kultom koji je utemeljio Ivan Krstitelj, dok se s vremenom udaljio koliko god je to bilo moguće od posta i formalnosti. Pored Isusa, Pavao iz Tarsusa i Filo iz Aleksandrije su bili najveći učitelji ove ere. Njihove koncepcije religije su igrale značajnu ulogu u evoluciji vjere koja nosi Kristovo ime.
1955 92:5.15 7. The fifteenth century after Christ. This period witnessed two religious movements: the disruption of the unity of Christianity in the Occident and the synthesis of a new religion in the Orient. In Europe institutionalized Christianity had attained that degree of inelasticity which rendered further growth incompatible with unity. In the Orient the combined teachings of Islam, Hinduism, and Buddhism were synthesized by Nanak and his followers into Sikhism, one of the most advanced religions of Asia.
2014 92:5.15 7. Petnaesto stoljeće poslije Krista. Ovaj je period posvjedočio dva religiozna pokreta: poremećaj u jedinstvu kršćanstva na Zapadu i sintezu nove religije na Istoku. U Europi, institucionalizirano kršćanstvo je dostiglo stupanj neelastičnosti koji je zahtijevao bilo raspad ili razvoj. Na Istoku, Nanak i njegovi sljedbenici su ujedinili spojena učenja islama, hinduizma i budizma u sikizam, jednu od najnaprednijih religija Azije.
1955 92:5.16 The future of Urantia will doubtless be characterized by the appearance of teachers of religious truth—the Fatherhood of God and the fraternity of all creatures. But it is to be hoped that the ardent and sincere efforts of these future prophets will be directed less toward the strengthening of interreligious barriers and more toward the augmentation of the religious brotherhood of spiritual worship among the many followers of the differing intellectual theologies which so characterize Urantia of Satania.
2014 92:5.16 Budućnost Urantije će nesumnjivo biti obilježena pojavom učitelja religiozne istine - Božjeg Očinstva i bratstva svih stvorenih bića. Ali nadamo se je da će žustri i iskreni napori ovih budućih proroka biti manje usmjereni k jačanju međuvjerskih prepreka, a više prema unaprijeđenju religioznog bratstva duhovnog obožavanja među sljedbenicima različitih intelektualnih teologija koje su postale obilježjem Urantije u Sataniji.[6][7][8][9]
¶ 6. SLOŽENE RELIGIJE
6. THE COMPOSITE RELIGIONS
6. SLOŽENE RELIGIJE
1955 92:6.1 Twentieth-century Urantia religions present an interesting study of the social evolution of man’s worship impulse. Many faiths have progressed very little since the days of the ghost cult. The Pygmies of Africa have no religious reactions as a class, although some of them believe slightly in a spirit environment. They are today just where primitive man was when the evolution of religion began. The basic belief of primitive religion was survival after death. The idea of worshiping a personal God indicates advanced evolutionary development, even the first stage of revelation. The Dyaks have evolved only the most primitive religious practices. The comparatively recent Eskimos and Amerinds had very meager concepts of God; they believed in ghosts and had an indefinite idea of survival of some sort after death. Present-day native Australians have only a ghost fear, dread of the dark, and a crude ancestor veneration. The Zulus are just evolving a religion of ghost fear and sacrifice. Many African tribes, except through missionary work of Christians and Mohammedans, are not yet beyond the fetish stage of religious evolution. But some groups have long held to the idea of monotheism, like the onetime Thracians, who also believed in immortality.
2014 92:6.1 Religije koje se mogu naći na Urantiji u dvadesetom stoljeću omogućuju zanimljivu analizu društvene evolucije čovjekovog poriva k obožavanju. Mnoge vjere su se tek neznatno udaljile od kulta duhova. Kao klasa, afrički Pigmeji nemaju nikavih religioznih reakcija, premda neki površno vjeruju u okružje duhova. Oni su danas upravo tamo gdje je primitivni čovjek bio na početku svoje religiozne evolucije. Posmrtni život predstavlja osnovno vjerovanje primitivne religije. Ideja o obožavanju osobnog Boga označava napredan evolutivni razvoj, ako ne prvi stadij otkrivenja. Dajaci posjeduju jedino najprimitivnije religiozne običaje. Eskimi i američki Indijanci su doskora imali vrlo blijede koncepcije o Bogu; vjerovali su u duhove i imali su neodređenu ideju o nekoj vrsti života poslije smrti. Suvremeni urođenici Australije znaju jedino za strah od tame i duhova i grubi oblik obožavanja predaka. Zulu pleme upravo razvija religiju žrtvovanja i straha od duhova. Izuzev kroz misionarsko djelovanje kršćana i muslimana, mnoga afrička plemena još uvijek nisu prerasla fetišni stadij religiozne evolucije. Ali neke su se grupe dugo držale jednobožačkih ideja, kao recimo negdašnji Tračam, koji su vjerovali i u besmrtnost.
1955 92:6.2 On Urantia, evolutionary and revelatory religion are progressing side by side while they blend and coalesce into the diversified theologic systems found in the world in the times of the inditement of these papers. These religions, the religions of twentieth-century Urantia, may be enumerated as follows:
2014 92:6.2 Na Urantiji, evolutivna religija napreduje uporedo s otkrivenjem, dok se miješa i srasta u različite teološke sustave koji vladaju na svijetu za vrijeme pisanja ovih poglavlja. Ove se religije, religije Urantije dvadesetog stoljeća, mogu sabrati na sljedeći način:
1955 92:6.8 6. Zoroastrianism.
2014 92:6.8 6. Učenja Zaratustre.
1955 92:6.11 9. Christianity.
2014 92:6.11 9. Kršćanstvo.
1955 92:6.14 The most advanced religions of ancient times were Hinduism and Judaism, and each respectively has greatly influenced the course of religious development in Orient and Occident. Both Hindus and Hebrews believed that their religions were inspired and revealed, and they believed all others to be decadent forms of the one true faith.
2014 92:6.14 U staro doba, judaizam i hinduizam su predstavljali najnaprednije religije koje su ispoljile snažan utjecaj na tijek religioznog razvoja Istoka i Zapada. Hindusi i židovi su vjerovali da su njihove religije bile nadahnute i obznanjene, te su dalje vjerovali da su svedruge religije predstavljale dekadentne oblike jedne istinske vjere.
1955 92:6.15 India is divided among Hindu, Sikh, Mohammedan, and Jain, each picturing God, man, and the universe as these are variously conceived. China follows the Taoist and the Confucian teachings; Shinto is revered in Japan.
2014 92:6.15 Indija je podjeljena između hindusa, sika, muslimana i pripadnika džainizma, od kojih svi prikazuju svemir, čovjeka i Boga prema svom vlastitom razumijevanju. Kina slijedi učenja taoizma i konfucijanizma; šintoizam prevladava Japanom.
1955 92:6.16 The great international, interracial faiths are the Hebraic, Buddhist, Christian, and Islamic. Buddhism stretches from Ceylon and Burma through Tibet and China to Japan. It has shown an adaptability to the mores of many peoples that has been equaled only by Christianity.
2014 92:6.16 Velike internacionalne, međurasne vjere su hebraizam, budizam, kršćanstvo i islam. Budizam se prostire od Cejlona i Burme kroz Tibet i Kinu, do Japana. Pokazao je prilagodljivost društvenim običajima mnogih naroda po kojoj se može usporediti jedino s kršćanstvom.
1955 92:6.17 The Hebrew religion encompasses the philosophic transition from polytheism to monotheism; it is an evolutionary link between the religions of evolution and the religions of revelation. The Hebrews were the only western people to follow their early evolutionary gods straight through to the God of revelation. But this truth never became widely accepted until the days of Isaiah, who once again taught the blended idea of a racial deity combined with a Universal Creator: “O Lord of Hosts, God of Israel, you are God, even you alone; you have made heaven and earth.” At one time the hope of the survival of Occidental civilization lay in the sublime Hebraic concepts of goodness and the advanced Hellenic concepts of beauty.
2014 92:6.17 Hebrejstvo obuhvaća filozofski prijelaz od višeboštva u jednoboštvo; ono predstavlja evolutivnu sponu između religija evolucije i religija otkrivenja[9]. Židovi su bili jedini zapadni narod koji je izravno slijedio svoje rane evolutivne bogove sve do Boga otkrivenja. Ali ova istina nikada nije postala široko prihvaćena sve do doba Izaije, koji je iznova propovijedao spojenu ideju rasnog božanstva i Univerzalnog Stvoritelja: "O Gospodine nad vojskama, Bože Izraelov, ti si Bog jedini; ti si stvorio nebo i zemlju[10][11]." U određenom razdoblju povijesti, nada u opstanak Zapadne civilizacije je počivala u uzvišenim hebrejskim konceptima o dobroti i naprednim helenističkim idejama o ljepoti.
1955 92:6.18 The Christian religion is the religion about the life and teachings of Christ based upon the theology of Judaism, modified further through the assimilation of certain Zoroastrian teachings and Greek philosophy, and formulated primarily by three individuals: Philo, Peter, and Paul. It has passed through many phases of evolution since the time of Paul and has become so thoroughly Occidentalized that many non-European peoples very naturally look upon Christianity as a strange revelation of a strange God and for strangers.
2014 92:6.18 Kršćanska religija govori o životu i učenjima Krista utemeljim na teologiji Judaizma, dok je dalje izmijenjena usvajanjem određenih učenja Zaratustre kao i Grčke filozofije i koju su prvenstveno formirali Filo, Petar i Pavle. Od Pavlovog je doba kršćanstvo prošlo kroz mnoge faze evolucije toliko poprimivši zapadnjačka svojstva da mnogi neeuropski narodi vrlo prirodno promatraju kršćanstvo čudnim i stranim otkrivenjem čudnog Boga koji je jedino za strance.
1955 92:6.19 Islam is the religio-cultural connective of North Africa, the Levant, and southeastern Asia. It was Jewish theology in connection with the later Christian teachings that made Islam monotheistic. The followers of Mohammed stumbled at the advanced teachings of the Trinity; they could not comprehend the doctrine of three divine personalities and one Deity. It is always difficult to induce evolutionary minds suddenly to accept advanced revealed truth. Man is an evolutionary creature and in the main must get his religion by evolutionary techniques.
2014 92:6.19 Islam je religijsko-kulturna spona koja povezuje sjevernu Afriku, Levant i jugoistočnu Aziju. Islam je jednobožačka vjera zahvaljujući utjecaju židovske teologije i kasnijih kršćanskih učenja. Muhamedovi učenici su se spotakli o napredna učenja o Trojstvu; nisu mogli shvatiti doktrinu o trima božanskim ličnostima i jednom Božanstvu. Uvijek je teško u kratkom vremenskom razdoblju navesti evolutivne umove da prihvate istinu otkrivenja. Čovjek evolutivno stvoreno biće i kao takav najvećim dijelom mora primiti svoju religiju evolutivnim metodama.
1955 92:6.20 Ancestor worship onetime constituted a decided advance in religious evolution, but it is both amazing and regrettable that this primitive concept persists in China, Japan, and India amidst so much that is relatively more advanced, such as Buddhism and Hinduism. In the Occident, ancestor worship developed into the veneration of national gods and respect for racial heroes. In the twentieth century this hero-venerating nationalistic religion makes its appearance in the various radical and nationalistic secularisms which characterize many races and nations of the Occident. Much of this same attitude is also found in the great universities and the larger industrial communities of the English-speaking peoples. Not very different from these concepts is the idea that religion is but “a shared quest of the good life.” The “national religions” are nothing more than a reversion to the early Roman emperor worship and to Shinto—worship of the state in the imperial family.
2014 92:6.20 U određenom povijesnom razdoblju, obožavanje predaka je predstavljalo značajan napredak religiozne evolucije, premda je jako čudno i žalosno da ovaj primitivni koncept još uvijek vlada u Kini, Japanu i Indiji, pored toliko relativno naprednijih učenja kakva su budizam i hinduizam. Obožavanje predaka je na Zapadu poprimilo oblik obožavanja nacionalnih bogova i poštovanja rasnih heroja. U dvadesetom stoljeću ova nacionalistička religija obožavanja heroja postoji u različitim radikalnim i nacionalističkim svjetovnim pokretima koji obilježavaju mnoge zapadne nacije i rase. Isti ovaj stav uveliko vlada na velikim sveučilištima i u većim industrijskim zajednicama engleskog govornog područja. Ove se predodžbe neznatno razlikuju od ideje da religija ne predstavlja ništa drugo nego "zajednički zahtijev za boljim životom". "Nacionalne religije" znače povratak ranom rimskom obožavanju imperatora i šintoizmu - obožavanju države u vidu vladarske obitelji.
¶ 7. NASTAVAK EVOLUTIVNE RELIGIJE
7. THE FURTHER EVOLUTION OF RELIGION
7. NASTAVAK EVOLUTIVNE RELIGIJE
1955 92:7.1 Religion can never become a scientific fact. Philosophy may, indeed, rest on a scientific basis, but religion will ever remain either evolutionary or revelatory, or a possible combination of both, as it is in the world today.
2014 92:7.1 Religija nikada ne može biti znanstvena činjenica. Dok filozofija može počivati na znanstvenim temeljima, religija zauvijek mora biti bilo evolutivna, objavljena ili mješavina ovih dvaju, kao što je religija koja danas postoji na svijetu.
1955 92:7.2 New religions cannot be invented; they are either evolved, or else they are suddenly revealed. All new evolutionary religions are merely advancing expressions of the old beliefs, new adaptations and adjustments. The old does not cease to exist; it is merged with the new, even as Sikhism budded and blossomed out of the soil and forms of Hinduism, Buddhism, Islam, and other contemporary cults. Primitive religion was very democratic; the savage was quick to borrow or lend. Only with revealed religion did autocratic and intolerant theologic egotism appear.
2014 92:7.2 Nove religije ne mogu biti izmišljene; one moraju bilo evoluirati ili biti iznenada objavljene. Sve nove evolutivne religije predstavljaju jedino napredujuće izražaje starih vjerovanja, nova prilagođenja i usklađenja. Staro ne umire; ono se stapa s novim, upravo kao što je sikizam nikao i procvao iz tla i formi hinduizma, budizma, islama i drugih suvremenih kultova. Primitivna religija je bila vrlo demokratska; divljak je bez problema posuđivao i iznajmljivao. Jedino se u slučaju otkrivenja pojavio autokratski i netrpeljiv egotizam.
1955 92:7.3 The many religions of Urantia are all good to the extent that they bring man to God and bring the realization of the Father to man. It is a fallacy for any group of religionists to conceive of their creed as The Truth; such attitudes bespeak more of theological arrogance than of certainty of faith. There is not a Urantia religion that could not profitably study and assimilate the best of the truths contained in every other faith, for all contain truth. Religionists would do better to borrow the best in their neighbors’ living spiritual faith rather than to denounce the worst in their lingering superstitions and outworn rituals.
2014 92:7.3 Kvaliteta mnogobrojnih religija koje danas postoje na Urantiji ovisi o tome u kolikoj mjeri one vode čovjeka k Bogu i u kolikoj mjeri ljudima donose spoznaju Oca. Svaka grupa koja proglasi svoje vjerovanje jedinom Istinom čini veliku grešku; takvi stavovi prije označavaju teološku aroganciju nego čvrstinu vjere. Na Urantiji ne postoji religija koja ne bi izvukla korist iz proučavanjanajviše istine bilo koje druge vjere, kako sve sadrže istinu. Religioznim ljudima bi bilo bolje posuditi najbolje aspekte živuće duhovne vjere svojih susjeda nego optuživati najgore aspekte njihovih zaostalih predrasuda i zastarjelih rituala.
1955 92:7.4 All these religions have arisen as a result of man’s variable intellectual response to his identical spiritual leading. They can never hope to attain a uniformity of creeds, dogmas, and rituals—these are intellectual; but they can, and some day will, realize a unity in true worship of the Father of all, for this is spiritual, and it is forever true, in the spirit all men are equal.
2014 92:7.4 Sve religije su nastale kao rezultat varijacija u čovjekovom načinu reagiranja na jednolika duhovna vodstva. One se nikada ne mogu nadati da će postići jednolikost vjerovanja, dogmi i rituala - intelektualnih aspekata; ali one mogu i jednog dana hoće, uvidjeti jedinstvo koje počiva u istinskom obožavanju Oca svih, jer ono je duhovno a zauvijek je istina da su u duhu svi ljudi jednaki.
1955 92:7.5 Primitive religion was largely a material-value consciousness, but civilization elevates religious values, for true religion is the devotion of the self to the service of meaningful and supreme values. As religion evolves, ethics becomes the philosophy of morals, and morality becomes the discipline of self by the standards of highest meanings and supreme values—divine and spiritual ideals. And thus religion becomes a spontaneous and exquisite devotion, the living experience of the loyalty of love.
2014 92:7.5 Primitivna religija je najvećim dijelom bila usmjerena na materijalne vrijednosti, ali civilizacija povisuje religiozne vrijednosti, kako istinska religija nije ništa drugo nego odanost čovjekovog "ja" služenju smislenim i uzvišenim vrijednostima. Tijekom religiozne evolucije, etika prerasta u filozofiju morala, dok moralnost postaje disciplinom čovjekovog "ja" koju određuju mjerila najviših značenja i uzvišenih vrijednosti - božanskih i duhovnih ideala. Religija tako prerasta u spontanu i veličanstvenu odanost, živuće iskustvo predane ljubavi.
1955 92:7.8 2. Depth of meanings—the sensitization of the individual to the idealistic appreciation of these highest values.
2014 92:7.8 2. Dubini značenj a - profinjenju individualne osjetljivosti prema idealističnom cijenjenju ovih najviših vrijednosti.
1955 92:7.9 3. Consecration intensity—the degree of devotion to these divine values.
2014 92:7.9 3. Snazi posvećenja - stupnju odanosti ovim božanskim vrijednostima.
1955 92:7.10 4. The unfettered progress of the personality in this cosmic path of idealistic spiritual living, realization of sonship with God and never-ending progressive citizenship in the universe.
2014 92:7.10 4. Nesputanom napretku ličnosti na ovoj kozmičkoj stazi idealističkog duhovnog življenja, spoznaji statusa Božjeg sina i beskrajnog progresivnog državljanstva u svemiru.
1955 92:7.11 Religious meanings progress in self-consciousness when the child transfers his ideas of omnipotence from his parents to God. And the entire religious experience of such a child is largely dependent on whether fear or love has dominated the parent-child relationship. Slaves have always experienced great difficulty in transferring their master-fear into concepts of God-love. Civilization, science, and advanced religions must deliver mankind from those fears born of the dread of natural phenomena. And so should greater enlightenment deliver educated mortals from all dependence on intermediaries in communion with Deity.
2014 92:7.11 Religiozna značenja nepreduju u ljudskoj samosvijesti kad dijete prenese ideje o svemoći sa svojih roditelja na Boga. Cjelokupno religiozno iskustvo takvog djeteta uveliko ovisi o tome da li je odnosom između njega i roditelja dominirao strah ili ljubav. Robovima je uvijek bilo teško prenijeti strah od gospodara u ideje o Božjoj ljubavi. Civilizacija, znanost i napredne religije moraju izručiti čovječanstvo od straha od prirodnih pojava. Viša prosvjetljenosti tako oslobađa obrazovane smrtnike svake ovisnosi oposrednicima pri uspostavi duhovnog zajedništva s Božanstvom.
1955 92:7.12 These intermediate stages of idolatrous hesitation in the transfer of veneration from the human and the visible to the divine and invisible are inevitable, but they should be shortened by the consciousness of the facilitating ministry of the indwelling divine spirit. Nevertheless, man has been profoundly influenced, not only by his concepts of Deity, but also by the character of the heroes whom he has chosen to honor. It is most unfortunate that those who have come to venerate the divine and risen Christ should have overlooked the man—the valiant and courageous hero—Joshua ben Joseph.
2014 92:7.12 Ove se međufaze idolopokloničke neodlučnosti pri prenosu obožavanja od ljudskog i vidljivog u božansko i nevidljivo ne mogu izbjeći, premda bi njihova duljina trebala biti umanjena čovjekovom sviješću o pomoćnoj službi unutarnjeg božanskog duha. Unatoč tome, na čovjeka su snažno utjecali ne samo njegovi koncepti o Božastvu, već i karakter junaka koje je izabrao poštovati. Velika je žalost da su oni koji su izabrali poštovati božanskog i uskrslog Krista previdjeli čovjeka - smionog i hrabrog heroja - Jozinog sina Isusa.
1955 92:7.13 Modern man is adequately self-conscious of religion, but his worshipful customs are confused and discredited by his accelerated social metamorphosis and unprecedented scientific developments. Thinking men and women want religion redefined, and this demand will compel religion to re-evaluate itself.
2014 92:7.13 Suvremeni čovjek je ovladao prihvatljivom religioznom samosviješću, premda su njegovi običaji obožavanja uskomešani i diskreditirani ubrzanom društvenom preobrazbom i neviđenim napretkom znanosti. Razboriti muškarci i žene traže novu definiciju religije i ovaj će zahtijev prisiliti religiju na samoprocjenu.
1955 92:7.14 Modern man is confronted with the task of making more readjustments of human values in one generation than have been made in two thousand years. And this all influences the social attitude toward religion, for religion is a way of living as well as a technique of thinking.
2014 92:7.14 U jednoj jedinoj generaciji, suvremeni čovjek je primoran postići veće prilagođenje ljudskih vrijednosti nego je učinjeno kroz dvije tisuće godina. Ovo ispoljava bitan utjecaj na društveni stav prema religiji, kako religija predstavlja način življenja kao i vještinu razmišljanja.
1955 92:7.15 True religion must ever be, at one and the same time, the eternal foundation and the guiding star of all enduring civilizations.
2014 92:7.15 Istodobno, istinska religija uvijek mora biti vječni temelj i zvijezda vodilja svih trajnih civilizacija.
1955 92:7.16 [Presented by a Melchizedek of Nebadon.]
2014 92:7.16 [Predstavio Melkizedek iz Nebadona.]
¶ Reference
¶ Biblija
- ↑ 92:1.5 Bog je veliki strah: Post 20:11; Post 22:12; Job 1:1.
- ↑ 92:1.5 Bog je ljubav: 1 Iv 4:8,16.
- ↑ 92:2.2 Oltar od neklesanog kamena: Izl 20:25; Pnz 27:5-6.
- ↑ 92:2.2 Pečeno meso i kruh: Izl 12:8.
- ↑ 92:3.4 Vjera jednom predana svecima: Jd 1:3.
- ↑ 92:5.11 Jedan Bog: 2 Kr 19:19; 1 Ljet 17:20; Neh 9:6; Ps 86:10; Sir 36:5; Iz 37:16; Iz 44:6,8; Iz 45:5-6,21; Pnz 4:35,39; Iv 17:3; Rim 3:30; 1 Kor 8:4-6; Gal 3:20; Ef 4:6; 1 Tim 2:5; Jak 2:19; 1 Sam 2:2; 2 Sam 7:22.
- ↑ 92:5.11 Čuj, Izraele, jedan Bog: Pnz 6:4; Mk 12:29,32.
- ↑ 92:5.11 Gospodin je Bog, nema osim njega: Pnz 4:35,39.
- ↑ 92:6.17 Jedan Bog: 2 Kr 19:19; 1 Ljet 17:20; Neh 9:6; Ps 86:10; Sir 36:5; Iz 37:16; Iz 44:6,8; Iz 45:5-6,21; Pnz 4:35,39; Pnz 6:4; Mk 12:29,32; Iv 17:3; Rim 3:30; 1 Kor 8:4-6; Gal 3:20; Ef 4:6; 1 Tim 2:5; Jak 2:19; 1 Sam 2:2; 2 Sam 7:22.
- ↑ 92:6.17 Gospodin, Bog nad vojskama: Ps 46:7,11; Iz 8:13; Jr 35:17; 2 Sam 7:26. Gospodine nad vojskama, ti si Bog: Iz 37:16.
- ↑ 92:6.17 Bog je stvorio nebo i zemlju: Post 1:1; Post 2:4; Izl 20:11; Izl 31:17; 2 Kr 19:15; 2 Ljet 2:12; Neh 9:6; Ps 115:15-16; Ps 121:2; Ps 124:8; Ps 134:3; Ps 146:6; Iz 37:16; Iz 42:5; Iz 45:12,18; Jr 10:11-12; Jr 32:17; Jr 51:15-16; Dj 4:24; Dj 14:15; Kol 1:16; Otk 4:11; Otk 10:6.
¶ Druge knjige
- ↑ 92:4.1 92:4.1: Qur'an, ---, poglavlje 4, p. v166
- ↑ 92:4.8 92:4.8: Qur'an, ---, poglavlje 20, p. v4
- ↑ 92:4.8 92:4.8: Qur'an, ---, poglavlje 3, p. v3
- ↑ 92:4.9 92:4.9: Qur'an, ---, poglavlje 13, p. v2
- ↑ 92:4.10 92:4.10: Qur'an, ---, poglavlje 69, p. v43
- ↑ 92:5.14 92:5.14: Qur'an, ---, poglavlje 2, p. v2
- ↑ 92:5.16 92:5.16: Qur'an, ---, poglavlje 5, p. v15
- ↑ 92:5.16 92:5.16: Qur'an, ---, poglavlje 3, p. v79
- ↑ 92:5.16 92:5.16: Qur'an, ---, poglavlje 5, p. v48
- ↑ 92:5.16 92:5.16: Qur'an, ---, poglavlje 2, p. v129