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POGLAVLJE 99 : DRUŠTVENI PROBLEMI RELIGIJE |
THE MELCHIZEDEK TEACHINGS IN THE OCCIDENT
POGLAVLJE 98 : MELKIZEDEKOVA UČENJA NA ZAPADU
1955 98:0.1 THE Melchizedek teachings entered Europe along many routes, but chiefly they came by way of Egypt and were embodied in Occidental philosophy after being thoroughly Hellenized and later Christianized. The ideals of the Western world were basically Socratic, and its later religious philosophy became that of Jesus as it was modified and compromised through contact with evolving Occidental philosophy and religion, all of which culminated in the Christian church.
2014 98:0.1 MELKIZEDEKOVA učenja su ušla u Europu iz mnogo pravaca, ali prvenstveno preko Egipta, te su utjelovljena u Zapadnoj filozofiji nakon što su prvo temeljito helenizirana i kasnije pomiješana sa kršćanstvom. Ideali zapadnog svijeta bili su u osnovi sokratovski, dok kasnije zapadni svijet usvaja kao svoju religijsku filozofiju Isusova učenja modificirana i kompromitirana kroz kontakt s razvijajućom zapadnom filozofijom i religijom, što je sve kulminiralo u kršćanskoj crkvi.
1955 98:0.2 For a long time in Europe the Salem missionaries carried on their activities, becoming gradually absorbed into many of the cults and ritual groups which periodically arose. Among those who maintained the Salem teachings in the purest form must be mentioned the Cynics. These preachers of faith and trust in God were still functioning in Roman Europe in the first century after Christ, being later incorporated into the newly forming Christian religion.
2014 98:0.2 Za duže vrijeme u Europi salemski misionari su nastavljali sa svojim aktivnostima, postupno apsorbirani u mnogim kultovima i obrednim skupinama koje su se povremeno javljale. Među onima koji su naučavali salemska učenja u najčišćem obliku treba pomenuti Cinike. Ovi propovjednici vjere i uzdanja u Boga su još uvijek funkcionirali u rimskoj Europi u prvom stoljeću poslije Krista, a kasnije su ušli u novoformiranu kršćansku religiju.
1955 98:0.3 Much of the Salem doctrine was spread in Europe by the Jewish mercenary soldiers who fought in so many of the Occidental military struggles. In ancient times the Jews were famed as much for military valor as for theologic peculiarities.
2014 98:0.3 Veći dio salemske doktrine se proširio u Europi djelovanjem židovskih vojnika plaćenika koji su se borili u mnogim zapadnim sukobima. U davna vremena Židovi su bili poznati jednako po svojoj vojnoj hrabrosti kao i po svojoj teološkoj posebnosti.
1955 98:0.4 The basic doctrines of Greek philosophy, Jewish theology, and Christian ethics were fundamentally repercussions of the earlier Melchizedek teachings.
2014 98:0.4 Osnovne doktrine grčke filozofije, židovske teologije i kršćanske etike su temeljno zasnovane na ranijim učenjima Melkizedeka.
¶ 1. SALEMSKA RELIGIJA MEĐU GRCIMA
1. THE SALEM RELIGION AMONG THE GREEKS
1. SALEMSKA RELIGIJA MEĐU GRCIMA
1955 98:1.1 The Salem missionaries might have built up a great religious structure among the Greeks had it not been for their strict interpretation of their oath of ordination, a pledge imposed by Machiventa which forbade the organization of exclusive congregations for worship, and which exacted the promise of each teacher never to function as a priest, never to receive fees for religious service, only food, clothing, and shelter. When the Melchizedek teachers penetrated to pre-Hellenic Greece, they found a people who still fostered the traditions of Adamson and the days of the Andites, but these teachings had become greatly adulterated with the notions and beliefs of the hordes of inferior slaves that had been brought to the Greek shores in increasing numbers. This adulteration produced a reversion to a crude animism with bloody rites, the lower classes even making ceremonial out of the execution of condemned criminals.
2014 98:1.1 Salemski misionari mogli su izgraditi moćnu religioznu platformu među Grcima da nije bilo strogog tumačenja zakletve koju su položili pri ređenju, Makiventinog naloga da ne smiju formirati zajednice isključivo posvećene bogoslužju i da individualni učitelji neće djelovati kao svećenici niti primiti naknadu za religijsku službu, nego samo hranu, odjeću i zaklon. Kada su Melkizedekovi učitelji stigli u predhelenističku Grčku, pronašli su ljude koji su još uvijek njegovali tradicijeAdamsona iz anditskog razdoblja, ali ta učenja su postala uveliko razvodnjena s pojmovima i vjerovanjima velikog broja inferiornih robova koji su u sve većem broju dovođeni na grčke obale. Ove pridošlice su bile odgovorne za vraćanje grubom animizmu sa krvavim obredima, dok su niže klase pretvarale kažnjavanje osuđenih kriminalaca u ceremonijalne svečanosti.
1955 98:1.2 The early influence of the Salem teachers was nearly destroyed by the so-called Aryan invasion from southern Europe and the East. These Hellenic invaders brought along with them anthropomorphic God concepts similar to those which their Aryan fellows had carried to India. This importation inaugurated the evolution of the Greek family of gods and goddesses. This new religion was partly based on the cults of the incoming Hellenic barbarians, but it also shared in the myths of the older inhabitants of Greece.
2014 98:1.2 Rani utjecaj salemskih učitelja bio je gotovo uništen takozvanom arijskom invazijom iz južne Europe i Istoka. Ovi helenski osvajači donijeli su sa sobom antropomorfne koncepcije Boga slične onima koje su njihovi arijski rođaci sprovodili u Indiji. Ovaj uvezeni utjecaj je vodio počecima evolucije grčke obitelji bogova i božica. Ova nova religija djelomično se temeljila na kultovima helenističkih barbara koji dolaze u Grčku, ali je također u sebi nosila mitove starijih stanovnika Grčke.
1955 98:1.3 The Hellenic Greeks found the Mediterranean world largely dominated by the mother cult, and they imposed upon these peoples their man-god, Dyaus-Zeus, who had already become, like Yahweh among the henotheistic Semites, head of the whole Greek pantheon of subordinate gods. And the Greeks would have eventually achieved a true monotheism in the concept of Zeus except for their retention of the overcontrol of Fate. A God of final value must, himself, be the arbiter of fate and the creator of destiny.
2014 98:1.3 Helenski Grci su zatekli mediteranski svijet kojim je u velikoj mjeri dominirao kult majke, a oni su ovim narodima nametnuli njihovog čovjeka-boga - Diausa-Zeusa - koji je poput Jahve u vjerovanju i obožavanju henoteističkih Semita, već postao glava cijelog grčkog panteona podređenih bogova. Grci bi na kraju ostvarili pravi monoteizam u konceptu Zeusa da nije bilo njihovog vjerovanja u kontrolu Sudbine. Bog najviših vrijednosti mora odlučivati o sudbini, a ne samo biti stvoritelj sudbine.
1955 98:1.4 As a consequence of these factors in religious evolution, there presently developed the popular belief in the happy-go-lucky gods of Mount Olympus, gods more human than divine, and gods which the intelligent Greeks never did regard very seriously. They neither greatly loved nor greatly feared these divinities of their own creation. They had a patriotic and racial feeling for Zeus and his family of half men and half gods, but they hardly reverenced or worshiped them.
2014 98:1.4 Kao posljedica ovih čimbenika u religijskoj evoluciji, s vremenom se razvilo popularno vjerovanje u bezbrižne bogove Olimpa koji su bili više ljudski nego božanski i koje inteligentni Grci nikada nisu uzeli ozbiljno. Oni nisu imali ni velike ljubavi niti velikog straha od tih božanstava koja su bila plod njihove mašte. Imali su domoljubnu i rasnu naklonost prema Zeusu i njegovoj obitelji poluljudi-polubogova, ali teško da su ih poštovali ili obožavali.
1955 98:1.5 The Hellenes became so impregnated with the antipriestcraft doctrines of the earlier Salem teachers that no priesthood of any importance ever arose in Greece. Even the making of images to the gods became more of a work in art than a matter of worship.
2014 98:1.5 Heleni su postali toliko puni protivljenja prema svećenstvu zbog ranijih doktrina salemskih učitelja, da se nikakvo moćnije svećenstvo nije pojavilo u Grčkoj. Čak je i stvaranje slika bogova postalo više pitanje umjetnosti nego obožavanja.
1955 98:1.6 The Olympian gods illustrate man’s typical anthropomorphism. But the Greek mythology was more aesthetic than ethic. The Greek religion was helpful in that it portrayed a universe governed by a deity group. But Greek morals, ethics, and philosophy presently advanced far beyond the god concept, and this imbalance between intellectual and spiritual growth was as hazardous to Greece as it had proved to be in India.
2014 98:1.6 Olimpijski bogovi pokazuju čovjekov tipični antropomorfizam. No, grčka mitologija je bila više estetska nego etička. Grčka religija je bila korisna u tome što je prikazala svemir kojim upravlja skupina božanstava. No, grčka moralnost, etika i filozofija su s vremenom daleko prevazišli koncepciju boga i ta neuravnoteženost između intelektualnog i duhovnog rasta bila je jednako opasna u Grčkoj kao što se pokazala opasnom u Indiji.
¶ 2. GRČKA FILOZOFSKA MISAO
2. GREEK PHILOSOPHIC THOUGHT
2. GRČKA FILOZOFSKA MISAO
1955 98:2.1 A lightly regarded and superficial religion cannot endure, especially when it has no priesthood to foster its forms and to fill the hearts of the devotees with fear and awe. The Olympian religion did not promise salvation, nor did it quench the spiritual thirst of its believers; therefore was it doomed to perish. Within a millennium of its inception it had nearly vanished, and the Greeks were without a national religion, the gods of Olympus having lost their hold upon the better minds.
2014 98:2.1 Religija koja je površna i koju čovjek ne uzima ozbiljno ne može opstati, pogotovo ako nema svećenika koji će njegovati njezina obličja i ispunjavati srca posvećenika sa strijepnjom i strahopoštovanjem. Religija Olimpa nije obećavala spasenje i nije gasila duhovnu žeđ svojih vjernika; stoga je bila osuđena na propast. Tisuću godina nakon osnutka je gotovo nestala, tako da su Grci bili bez nacionalne religije, kako su bogovi Olimpa izgubili uporište u boljim umovima.
1955 98:2.2 This was the situation when, during the sixth century before Christ, the Orient and the Levant experienced a revival of spiritual consciousness and a new awakening to the recognition of monotheism. But the West did not share in this new development; neither Europe nor northern Africa extensively participated in this religious renaissance. The Greeks, however, did engage in a magnificent intellectual advancement. They had begun to master fear and no longer sought religion as an antidote therefor, but they did not perceive that true religion is the cure for soul hunger, spiritual disquiet, and moral despair. They sought for the solace of the soul in deep thinking—philosophy and metaphysics. They turned from the contemplation of self-preservation—salvation—to self-realization and self-understanding.
2014 98:2.2 Takve su bile okolnosti u šestom stoljeću prije Krista, kada u Orijentu i Levantu dolazi do oživljavanja duhovne svijesti i novog buđenja i priznavanja monoteizma. No, Zapad nije imao udjela u tom novom razvoju; ni Europa, ni sjeverna Afrika nisu intenzivno sudjelovali u ovoj religioznoj renesansi. Grci, međutim, su prolazili kroz jedan veličanstveni period intelektualnog napredovanja. Oni su počeli svladavati strah i više nisu tražili religiju kao protuotrov za strah, ali oni nisu vidjeli da je istinska religija bila lijek za glad duše, duhovni nemir i moralni očaj. Oni su tražili utjehu duši u dubokom razmišljanju - filozofiji i metafizici. Okrenuli su se od kontemplacije samoodržanja - spasenja - na samoostvarenje i samorazumijevanje.
1955 98:2.3 By rigorous thought the Greeks attempted to attain that consciousness of security which would serve as a substitute for the belief in survival, but they utterly failed. Only the more intelligent among the higher classes of the Hellenic peoples could grasp this new teaching; the rank and file of the progeny of the slaves of former generations had no capacity for the reception of this new substitute for religion.
2014 98:2.3 Rigoroznim razmišljanjem Grci su pokušali postići tu svjesnost sigurnosti koja bi služila kao zamjena za vjerovanje u preživljavanje, ali su pri tome doživjeli neuspjeh. Samo inteligentniji među višim klasama Grčkog naroda su mogli shvatiti ovo novo učenje; narodne mase, potomci robova iz bivših generacija, nisu imali kapaciteta za prijem ove nove zamjene za religiju.
1955 98:2.4 The philosophers disdained all forms of worship, notwithstanding that they practically all held loosely to the background of a belief in the Salem doctrine of “the Intelligence of the universe,” “the idea of God,” and “the Great Source.” In so far as the Greek philosophers gave recognition to the divine and the superfinite, they were frankly monotheistic; they gave scant recognition to the whole galaxy of Olympian gods and goddesses.
2014 98:2.4 Filozofi su prezirali sve oblike bogoslužja, bez obzira što su gotovo svi u pozadini labavo vjerovali u salemsku doktrinu "inteligencije svemira," "ideju Boga" i "Veliki Izvor." U onoj mjeri u kojoj su grčki filozofi dali priznanje božanskom i nadkonačnom, oni su bili pravi monoteisti; ukazivali su vrlo površno priznanje cijeloj galaksiji olimpijskih bogova i božica.
1955 98:2.5 The Greek poets of the fifth and sixth centuries, notably Pindar, attempted the reformation of Greek religion. They elevated its ideals, but they were more artists than religionists. They failed to develop a technique for fostering and conserving supreme values.
2014 98:2.5 Grčki pjesnici petog i šestog stoljeća, a osobito Pindar, pokušavaju reformirati grčku religiju. Oni su povisili njezine ideale, ali su bili više umjetnici nego praktikanti religije. Nisu uspjeli razviti metodu za njegovanje i očuvanje vrhovnih vrijednosti.
1955 98:2.6 Xenophanes taught one God, but his deity concept was too pantheistic to be a personal Father to mortal man. Anaxagoras was a mechanist except that he did recognize a First Cause, an Initial Mind. Socrates and his successors, Plato and Aristotle, taught that virtue is knowledge; goodness, health of the soul; that it is better to suffer injustice than to be guilty of it, that it is wrong to return evil for evil, and that the gods are wise and good. Their cardinal virtues were: wisdom, courage, temperance, and justice.
2014 98:2.6 Ksenofan je zagovarao ideju o jednom Bogu, ali njegov koncept božanstva je bio previše panteistički kako bi mogao biti osobni Otac smrtnog čovjeka. Anaksagora je bio zagovornik mehanizma, osim što je priznavao Prvi Uzrok, Početni Um. Sokrat i njegovi nasljednici, Platon i Aristotel, učili su da je u znanju bila vrlina; da je u dobroti počivalo zdravlje duše; da je bilo bolje trpjeti nepravdu nego biti kriv za nju, da je bilo pogrešno vraćati zlo za zlo, te da su bogovi bili mudri i dobri. Njihove glavne vrline su bile: mudrost, hrabrost, umjerenost i pravednost.
1955 98:2.7 The evolution of religious philosophy among the Hellenic and Hebrew peoples affords a contrastive illustration of the function of the church as an institution in the shaping of cultural progress. In Palestine, human thought was so priest-controlled and scripture-directed that philosophy and aesthetics were entirely submerged in religion and morality. In Greece, the almost complete absence of priests and “sacred scriptures” left the human mind free and unfettered, resulting in a startling development in depth of thought. But religion as a personal experience failed to keep pace with the intellectual probings into the nature and reality of the cosmos.
2014 98:2.7 Evolucija religijske filozofije među helenskim i hebrejskim narodima pruža kontrastivnu ilustraciju djelovanja crkve kao institucije u oblikovanju kulturnog napretka. U Palestini, ljudska misao je toliko bila pod kontrolom svećenika i Svetog pisma, da su filozofija i estetika bile u cijelosti potopljene u religiji i moralnosti. U Grčkoj, gotovo potpuno nepostojanje svećenika i "Svetog pisma" ostavilo je ljudski um slobodan i nesputan, što je rezultiralo zapanjujućim razvojem u dubini misli. Ali religija kao osobno iskustvo nije uspjela održati korak s intelektualnim ispitivanjem prirode i stvarnosti svemira.
1955 98:2.8 In Greece, believing was subordinated to thinking; in Palestine, thinking was held subject to believing. Much of the strength of Christianity is due to its having borrowed heavily from both Hebrew morality and Greek thought.
2014 98:2.8 U Grčkoj, vjera je bila podređena razmišljanju; u Palestini, razmišljanje je bilo podređeno vjerovanju. Velika snaga kršćanstva je bila u tome što je puno posudilo od hebrejske mornosti i grčke misli.
1955 98:2.9 In Palestine, religious dogma became so crystallized as to jeopardize further growth; in Greece, human thought became so abstract that the concept of God resolved itself into a misty vapor of pantheistic speculation not at all unlike the impersonal Infinity of the Brahman philosophers.
2014 98:2.9 U Palestini, religijska dogma je bila toliko očvrsla da je zapriječila put daljnjem rastu; u Grčkoj, ljudska misao je postala toliko apstraktna da je pojam Boga rasplinjen u maglovitim parama panteističke spekulacije koja je bila vrlo usporediva s neosobnom Beskonačnosti brahmanskih filozofa.
1955 98:2.10 But the average men of these times could not grasp, nor were they much interested in, the Greek philosophy of self-realization and an abstract Deity; they rather craved promises of salvation, coupled with a personal God who could hear their prayers. They exiled the philosophers, persecuted the remnants of the Salem cult, both doctrines having become much blended, and made ready for that terrible orgiastic plunge into the follies of the mystery cults which were then overspreading the Mediterranean lands. The Eleusinian mysteries grew up within the Olympian pantheon, a Greek version of the worship of fertility; Dionysus nature worship flourished; the best of the cults was the Orphic brotherhood, whose moral preachments and promises of salvation made a great appeal to many.
2014 98:2.10 No, prosječni ljudi tog vremena nisu mogli shvatiti niti su se puno zanimali za grčku filozofiju samoostvarenja i jedno apstraktno Božanstvo; oni su prije tražili obećanja spasenja i osobnog Boga koji može čuti njihove molitve.Oni su protjerali filozofe i prognali ostatke salemskog kulta - ove dvije doktrine su tada već bile stopljene u jednu - i spremali se prihvatiti orgijske ludorije misterijskih kultova koji su se širili mediteranskim zemljama. Eleuzinski misteriji su podignuti u olimpijskom panteonu, grčkoj verziji štovanja plodnosti; cvjetao je Dionizijev kult obožavanja prirode; najbolji od kultova bilo je Orfijsko bratstvo, čiji su moralni nauci i obećanja spasenja učinili upečatljiv dojam na mnoge ljude.
1955 98:2.11 All Greece became involved in these new methods of attaining salvation, these emotional and fiery ceremonials. No nation ever attained such heights of artistic philosophy in so short a time; none ever created such an advanced system of ethics practically without Deity and entirely devoid of the promise of human salvation; no nation ever plunged so quickly, deeply, and violently into such depths of intellectual stagnation, moral depravity, and spiritual poverty as these same Greek peoples when they flung themselves into the mad whirl of the mystery cults.
2014 98:2.11 Cijela Grčka je postala zaokupljena ovim novim metodama za postizanje spasenja, ovim emocionalnim i plahovitim ceremonijama. Ni jedna nacija nije nikad dostigla takve visine umjetničke filozofije u tako kratkom vremenu; nitko nikada nije stvorio tako napredan sustav etike praktički bez Božanstva i potpuno lišen obećanja ljudskog spasenja; i ni jedna nacija nije nikada prije tako brzo, duboko i nasilno pala u takve dubine intelektualne stagnacije, moralne izopačenosti i duhovnog siromaštva kao ti isti grčki narodi, kada su se bacili u ludi vrtlog misterijskih kultova.
1955 98:2.12 Religions have long endured without philosophical support, but few philosophies, as such, have long persisted without some identification with religion. Philosophy is to religion as conception is to action. But the ideal human estate is that in which philosophy, religion, and science are welded into a meaningful unity by the conjoined action of wisdom, faith, and experience.
2014 98:2.12 Religije dugo mogu opstati bez filozofske podrške, ali mali broj filozofija, kao takvih, dugo može ustrajati bez neke identifikacije s religijom. Filozofija je religiji isto što je koncepcija djelovanju. No, idealno ljudsko stanje je ono u kojem su filozofija, religija i znanost čvrsto povezane u smisleno jedinstvo vezujućim djelovanjem mudrosti, vjere i iskustva.
¶ 3. MELKIZEDEKOVA UČENJA U RIMU
3. THE MELCHIZEDEK TEACHINGS IN ROME
3. MELKIZEDEKOVA UČENJA U RIMU
1955 98:3.1 Having grown out of the earlier religious forms of worship of the family gods into the tribal reverence for Mars, the god of war, it was natural that the later religion of the Latins was more of a political observance than were the intellectual systems of the Greeks and Brahmans or the more spiritual religions of several other peoples.
2014 98:3.1 Kako je izrasla iz ranijih religioznih oblika obožavanja obiteljskih bogova u plemensko štovanje Marsa, boga rata, bilo je prirodno što je kasnija religija Latina bila više politička tvorevina nego što su to bili intelektualni sustavi Grka i brahmana ili duhovnije religije nekih drugih naroda.
1955 98:3.2 In the great monotheistic renaissance of Melchizedek’s gospel during the sixth century before Christ, too few of the Salem missionaries penetrated Italy, and those who did were unable to overcome the influence of the rapidly spreading Etruscan priesthood with its new galaxy of gods and temples, all of which became organized into the Roman state religion. This religion of the Latin tribes was not trivial and venal like that of the Greeks, neither was it austere and tyrannical like that of the Hebrews; it consisted for the most part in the observance of mere forms, vows, and taboos.
2014 98:3.2 U velikoj monoteističkoj renesansi Melkizedekova evanđelja u šestom stoljeću prije Krista, premalo salemskih misionara je prodrlo u Italiju, a oni nisu bili u mogućnosti da prevladaju nad utjecajem brzog širenja etrurskog svećenstva sa svojom novom galaksijom bogova i hramova, koja je ušla u sastav rimske državne religije. Ova religija latinskih plemena nije bila trivijalna i potkupljiva kao kod Grka, niti je bila stroga i tiranska kao kod Hebreja; sastojala se najvećim dijelom u održavanju pukih formi, zavjeta i tabua.
1955 98:3.3 Roman religion was greatly influenced by extensive cultural importations from Greece. Eventually most of the Olympian gods were transplanted and incorporated into the Latin pantheon. The Greeks long worshiped the fire of the family hearth—Hestia was the virgin goddess of the hearth; Vesta was the Roman goddess of the home. Zeus became Jupiter; Aphrodite, Venus; and so on down through the many Olympian deities.
2014 98:3.3 Rimska religija uveliko je bila pod utjecajem opsežnog uvoza i usvajanja kulture iz Grčke. Na kraju je većina olimpijskih bogova transplantirana i inkorporirana u latinski panteon. Grci su dugo obožavali vatru obiteljskog ognjišta - Hestia je bila djevičanska božica ognjišta; Vesta je bila rimska boginja doma. Zeus je postaoJupiter;Afrodita je postala Venera; i tako dalje dugim redom olimpijskih božanstava.
1955 98:3.4 The religious initiation of Roman youths was the occasion of their solemn consecration to the service of the state. Oaths and admissions to citizenship were in reality religious ceremonies. The Latin peoples maintained temples, altars, and shrines and, in a crisis, would consult the oracles. They preserved the bones of heroes and later on those of the Christian saints.
2014 98:3.4 Religiozna inicijacija rimske mladeži je bila prigoda njihove svečane posvete službi države. Polaganje zakletvi i primanje državljanstva su ustvari bili vjerski obredi. Latinski narodi su održavali hramove, oltare i svetišta, dok su u kriznim situacijama imali običaj konzultirati proročanstva. Oni su sačuvali kosti junaka i kasnije kršćanskih svetaca.
1955 98:3.5 This formal and unemotional form of pseudoreligious patriotism was doomed to collapse, even as the highly intellectual and artistic worship of the Greeks had gone down before the fervid and deeply emotional worship of the mystery cults. The greatest of these devastating cults was the mystery religion of the Mother of God sect, which had its headquarters, in those days, on the exact site of the present church of St. Peter’s in Rome.
2014 98:3.5 Ovaj formalni i neemocionalni oblik pseudoreligijskog domoljublja bio je osuđen na propast, upravo kao što je izrazito intelektualno i umjetničko obožavanje Grka propalo pred naletom strašnih i duboko emocionalnih štovanja kultnih misterija. Najveći među tim razarajućim kultovima bila je misterijska religija sekte Majke Božje, koja je u te dane imala svoje sjedište točno na mjestu današnje crkve Sv. Petra u Rimu.
1955 98:3.6 The emerging Roman state conquered politically but was in turn conquered by the cults, rituals, mysteries, and god concepts of Egypt, Greece, and the Levant. These imported cults continued to flourish throughout the Roman state up to the time of Augustus, who, purely for political and civic reasons, made a heroic and somewhat successful effort to destroy the mysteries and revive the older political religion.
2014 98:3.6 Javljajuća rimska država politički je osvajila druge, ali nju su zauzvrat osvojili kultovi, obredi, misterije i koncepcije boga koje su formirane u Egiptu, Grčkoj i Levantu. Ovi uvezeni kultovi nastavili su procvat diljem rimske države do vremena Augusta, koji je isključivo iz političkih i građanskih razloga povukao herojski i djelomično uspješan potez u nastojanju da uništi misterijske kultove i da oživi staru političku religiju.
1955 98:3.7 One of the priests of the state religion told Augustus of the earlier attempts of the Salem teachers to spread the doctrine of one God, a final Deity presiding over all supernatural beings; and this idea took such a firm hold on the emperor that he built many temples, stocked them well with beautiful images, reorganized the state priesthood, re-established the state religion, appointed himself acting high priest of all, and as emperor did not hesitate to proclaim himself the supreme god.
2014 98:3.7 Jedan od svećenika državne religije je rekao Augustu o ranijim pokušajima salemskih učitelja da prošire nauk o jednom Bogu, najvišem Božanstvu koje predsjedava nad svim nadnaravnim bićima; a ta ideja toliko je dojmila ovog cara da je sagradio mnoge hramove opskrbljene sa prekrasnim slikama, reorganizirao državno svećenstvo i ponovno uspostavio državnu religiju imenujući sebe visokim svećenikom, a kao car nije se ustručavao proglasiti sebe vrhovnim bogom.
1955 98:3.8 This new religion of Augustus worship flourished and was observed throughout the empire during his lifetime except in Palestine, the home of the Jews. And this era of the human gods continued until the official Roman cult had a roster of more than two-score self-elevated human deities, all claiming miraculous births and other superhuman attributes.
2014 98:3.8 Ova nova religija štovanja Augusta procvjetala je i bila promovirana širom carstva za vrijeme njegova života, osim u Palestini koja je bila dom Židova. A u to doba ljudski bogovi su se nastavili umnožavati sve dok službeni rimski kult nije imao na popisu imena više od četrdeset ovih čovjekolikih božanstava, koja su sva navodno imala čudesno rođenje i druge nadljudske osobine.
1955 98:3.9 The last stand of the dwindling band of Salem believers was made by an earnest group of preachers, the Cynics, who exhorted the Romans to abandon their wild and senseless religious rituals and return to a form of worship embodying Melchizedek’s gospel as it had been modified and contaminated through contact with the philosophy of the Greeks. But the people at large rejected the Cynics; they preferred to plunge into the rituals of the mysteries, which not only offered hopes of personal salvation but also gratified the desire for diversion, excitement, and entertainment.
2014 98:3.9 Ova grupa salemskih vjernika koja je bila na izmaku svog postojanja, povukla je svoj posljednji potez kad je ozbiljna grupa propovjednika - Cinika - potaknula Rimljane da napuste svoje divlje i besmislene religiozne obrede i da se vrate obliku obožavanja koji utjelovljuje Melkizedekovo evanđelje u njegovom izmijenjenom i kontaminiranom obliku koji je nastao kroz kontakt s filozofijom Grka. No, narod je općenito odbacio Cinike; oni su se radije prepuštali misterijskim ritualima, koji ne samo što su nudili nadu u osobno spasenje, nego su također zadovoljavali čovjekovu potrebu za razonodom, uzbuđenjem i zabavom.
¶ 4. MISTERIJSKI KULTOVI
4. THE MYSTERY CULTS
4. MISTERIJSKI KULTOVI
1955 98:4.1 The majority of people in the Greco-Roman world, having lost their primitive family and state religions and being unable or unwilling to grasp the meaning of Greek philosophy, turned their attention to the spectacular and emotional mystery cults from Egypt and the Levant. The common people craved promises of salvation—religious consolation for today and assurances of hope for immortality after death.
2014 98:4.1 Većina ljudi u grčko-rimskom svijetu, nakon što su izgubili svoje primitivne obiteljske i državne religije i nakon što nisu uspjeli ili nisu željeli shvatiti značenje grčke filozofije, okrenuli su pozornost naspektakularne i emocionalne misterijske kultove iz Egipta i Levanta. Obični ljudi su tražili obećanja spasenja - vjersku utjehu koja zadovoljava potrebe današnjice i jamstva nade za besmrtnost u idućem životu.
1955 98:4.2 The three mystery cults which became most popular were:
2014 98:4.2 Od misterijskih kultova tri su bila najpopularnija:
1955 98:4.3 1. The Phrygian cult of Cybele and her son Attis.
2014 98:4.3 1. Frigijski kult Kibele i njezina sina Atisa.
2014 98:4.4 2. Egipatski kult Ozirisa i njegove majke Izide.
1955 98:4.5 3. The Iranian cult of the worship of Mithras as the savior and redeemer of sinful mankind.
2014 98:4.5 3. Iranski kult štovanja Mitre kao spasitelja i otkupitelja grešnog čovječanstva.
1955 98:4.6 The Phrygian and Egyptian mysteries taught that the divine son (respectively Attis and Osiris) had experienced death and had been resurrected by divine power, and further that all who were properly initiated into the mystery, and who reverently celebrated the anniversary of the god’s death and resurrection, would thereby become partakers of his divine nature and his immortality.
2014 98:4.6 Frigijske i egipatske misterije zagovaraju ideju da božanski sin (Atis ili Oziris) doživljava smrt i uskrsnuće zahvaljujući božanskom djelovanju i dalje, da svi koji su pravilno inicirani u misteriju i koji sa poštovanjem slave obljetnicu smrti i uskrsnuća boga, na taj način postaju sudionici njegove božanske naravi i besmrtnosti.
1955 98:4.7 The Phrygian ceremonies were imposing but degrading; their bloody festivals indicate how degraded and primitive these Levantine mysteries became. The most holy day was Black Friday, the “day of blood,” commemorating the self-inflicted death of Attis. After three days of the celebration of the sacrifice and death of Attis the festival was turned to joy in honor of his resurrection.
2014 98:4.7 Frigijske ceremonije su bile impozantne, ali su imale degradirajući učinak; njihovi krvavi festivali pokazuju kolika je bila degradacija i primitivnost tih levantinskih misterija. Najsvetiji dan bio je Crni petak, "dan krvi," koji je obilježavao samoubistvoAtisa. Nakon tri dana obilježavanja žrtve i smrti Atisa, festival je postajao radosna proslava njegova uskrsnuća.
1955 98:4.8 The rituals of the worship of Isis and Osiris were more refined and impressive than were those of the Phrygian cult. This Egyptian ritual was built around the legend of the Nile god of old, a god who died and was resurrected, which concept was derived from the observation of the annually recurring stoppage of vegetation growth followed by the springtime restoration of all living plants. The frenzy of the observance of these mystery cults and the orgies of their ceremonials, which were supposed to lead up to the “enthusiasm” of the realization of divinity, were sometimes most revolting.
2014 98:4.8 Rituali obožavanja Izide i Ozirisa su nešto sofisticiraniji i impresivniji od rituala frigijskog kulta. Ovaj egipatski ritual je izgrađen oko legende o drevnom nilskom bogu koji je umro i bio uskrsnut, a ovaj pojam je izveden iz promatranja godišnjih dobi - propadanja vegetacije prilikom sušne sezone i njezine obnove u proljeće. Emocionalna pomama u ritualima ovih misterijskih kultova i orgijanje u njihovim obredima koji su navodno trebali pobuditi stanje "ushićenosti" koje prati spoznaju i ostvarenje božanstva, bili su ponekad više nego odvratni.
¶ 5. KULT MITRE
5. THE CULT OF MITHRAS
5. KULT MITRE
1955 98:5.1 The Phrygian and Egyptian mysteries eventually gave way before the greatest of all the mystery cults, the worship of Mithras. The Mithraic cult made its appeal to a wide range of human nature and gradually supplanted both of its predecessors. Mithraism spread over the Roman Empire through the propagandizing of Roman legions recruited in the Levant, where this religion was the vogue, for they carried this belief wherever they went. And this new religious ritual was a great improvement over the earlier mystery cults.
2014 98:5.1 Frigijske i egipatske misterije su na kraju ustupile mjesto najvećem od svih misterijskih kultova, obožavanju Mitre. Kult Mitre ostvaruje upečatljiv dojam na širok raspon ljudske prirode i postupno zauzima mjesto svoja dva prethodnika. Mitraizam se proširio Rimskim Carstvom kroz propagandu rimskih legija regrutiranih u Levantu, gdje je ta religija uživala popularnost, koji su širili ovo vjerovanje gdje god su išli. I ovaj novi religijski obred je bio veliki korak naprijed u odnosu na ranije misterijske kultove.
1955 98:5.2 The cult of Mithras arose in Iran and long persisted in its homeland despite the militant opposition of the followers of Zoroaster. But by the time Mithraism reached Rome, it had become greatly improved by the absorption of many of Zoroaster’s teachings. It was chiefly through the Mithraic cult that Zoroaster’s religion exerted an influence upon later appearing Christianity.
2014 98:5.2 Kult Mitre nastao je u Iranu i dugo je ustrajao u svojoj domovini, unatoč protivljenju militantnih sljedbenika Zaratustre. Ali u vrijeme kada Mitraizam stiže u Rim, on je postao značajno unaprijeđen apsorpcijom mnogih Zaratustrinih učenja. Uglavnom kroz mitraistički kult Zaratustrinareligija je izvršila utjecaj na kasnije pojavljujuće kršćanstvo.
1955 98:5.3 The Mithraic cult portrayed a militant god taking origin in a great rock, engaging in valiant exploits, and causing water to gush forth from a rock struck with his arrows. There was a flood from which one man escaped in a specially built boat and a last supper which Mithras celebrated with the sun-god before he ascended into the heavens. This sun-god, or Sol Invictus, was a degeneration of the Ahura-Mazda deity concept of Zoroastrianism. Mithras was conceived as the surviving champion of the sun-god in his struggle with the god of darkness. And in recognition of his slaying the mythical sacred bull, Mithras was made immortal, being exalted to the station of intercessor for the human race among the gods on high.
2014 98:5.3 Mitraistički kult prikazuje militantnog boga rođenog iz pećine koji sudjeluje u junačkim pohodima i gdje god on baci strijele, tu izvor poteče iz strijene. Tako dolazi do poplave od koje jedan čovjek uspijeva pobjeći u posebno izgrađenom brodu i posljednje večere koju Mitra slavi sa bogom sunca prije nego što je uznesen na nebesa. Ovaj bog sunca - Sol Invictus ili Nepobjedivo Sunce - bio je degeneracija Ahura Mazda koncepcije božanstva Zoroastrizma. Mitra je bio zamišljen kao preživjeli prvak boga-sunca u borbi s bogom tame. U znak priznanja za njegovo ubistvo mitskog svetog bika, Mitra je postao besmrtan i uzvišen na položaj posrednika između ljudskog roda i bogova na visini.
1955 98:5.4 The adherents of this cult worshiped in caves and other secret places, chanting hymns, mumbling magic, eating the flesh of the sacrificial animals, and drinking the blood. Three times a day they worshiped, with special weekly ceremonials on the day of the sun-god and with the most elaborate observance of all on the annual festival of Mithras, December twenty-fifth. It was believed that the partaking of the sacrament ensured eternal life, the immediate passing, after death, to the bosom of Mithras, there to tarry in bliss until the judgment day. On the judgment day the Mithraic keys of heaven would unlock the gates of Paradise for the reception of the faithful; whereupon all the unbaptized of the living and the dead would be annihilated upon the return of Mithras to earth. It was taught that, when a man died, he went before Mithras for judgment, and that at the end of the world Mithras would summon all the dead from their graves to face the last judgment. The wicked would be destroyed by fire, and the righteous would reign with Mithras forever.
2014 98:5.4 Sljedbenici tog kulta vrše obožavanje u špiljama i drugim skrovitim mjestima dok pjevaju himne, mrmljaju magične riječi, jedu meso žrtvenih životinja i piju krv. Tri puta na dan oni su se odavali obožavaju, s posebnim tjednim ceremonijama na dan boga-sunca i sa najviše razrađenom ceremonijom poštivanja prilikom godišnjeg festivala Mitre, uoči dvadeset petog prosinca. Vjerovali su da uzimanje sakramenta osigurava vječni život i neposredno nakon smrti, dolazak u okrilje Mitre i čekanje u blaženstvu na dan presude. Na dan presude mitraistički ključevi neba otključavaju vrata Raja za prihvat vjernika; nakon toga svi nekršteni živi i mrtvi su uništeni nakon povratka Mitre na zemlju. Zagovarali su ideju da nakon smrti čovjek dolazi pred sud Mitre i da na kraju svijeta Mitra poziva sve mrtve iz njihovih grobova da se suoče sa konačnom presudom. Zli su uništeni vatrom, a pravednici zauvijek kraljuju sa Mitrom.
1955 98:5.5 At first it was a religion only for men, and there were seven different orders into which believers could be successively initiated. Later on, the wives and daughters of believers were admitted to the temples of the Great Mother, which adjoined the Mithraic temples. The women’s cult was a mixture of Mithraic ritual and the ceremonies of the Phrygian cult of Cybele, the mother of Attis.
2014 98:5.5 Isprva je to bila religija samo za muškarce, a bilo je i sedam različitih redova ili stupnjeva u koje vjernici mogu biti uvedeni. Kasnije, supruge i kćeri vjernika su bile primane u hramove Velike Majke, koji su građeni neposredno uz mitraističke hramove. Ženski kult je mješavina mitraističkog rituala i ceremonija frigijskog kulta Kibele, majke Atisa.
¶ 6. MITRAIZAM I KRŠĆANSTVO
6. MITHRAISM AND CHRISTIANITY
6. MITRAIZAM I KRŠĆANSTVO
1955 98:6.1 Prior to the coming of the mystery cults and Christianity, personal religion hardly developed as an independent institution in the civilized lands of North Africa and Europe; it was more of a family, city-state, political, and imperial affair. The Hellenic Greeks never evolved a centralized worship system; the ritual was local; they had no priesthood and no “sacred book.” Much as the Romans, their religious institutions lacked a powerful driving agency for the preservation of higher moral and spiritual values. While it is true that the institutionalization of religion has usually detracted from its spiritual quality, it is also a fact that no religion has thus far succeeded in surviving without the aid of institutional organization of some degree, greater or lesser.
2014 98:6.1 Prije dolaska tajnih kultova i kršćanstva, teško se može reći da se osobna religija razvijala kao samostalna ustanova u civiliziranim zemljama Sjeverne Afrike i Europe; ona je više bila obiteljska, gradsko-državna, politička i carska pojava. Helenistički Grci nikada nisu razvili centralizirani sustav iskazanja obožavanja; njihov ritual je imao lokalnu narav; oni nisu imali svećenika niti "svetih knjiga." Slično kao što je bio slučaj s Rimljanima, njihove vjerske institucije nisu imale snažne vodeće agense za očuvanje viših moralnih i duhovnih vrijednosti. Iako je istina da institucionalizacija religije obično umanjuje njezine duhovne kvalitete, također je činjenica da ni jedna religija do sada nije uspijela preživjeti bez pomoći institucionalne organizacije u određenoj mjeri, većoj ili manjoj.
1955 98:6.2 Occidental religion thus languished until the days of the Skeptics, Cynics, Epicureans, and Stoics, but most important of all, until the times of the great contest between Mithraism and Paul’s new religion of Christianity.
2014 98:6.2 Zapadna religija je tako propadala sve do dobi Skeptika, Cinika, Epikurejaca i Stoika, ali prije svega, do vremena velikog natjecanja između mitraizma i Pavlove nove religije kršćanstva.
1955 98:6.3 During the third century after Christ, Mithraic and Christian churches were very similar both in appearance and in the character of their ritual. A majority of such places of worship were underground, and both contained altars whose backgrounds variously depicted the sufferings of the savior who had brought salvation to a sin-cursed human race.
2014 98:6.3 Tijekom trećeg stoljeća poslije Krista, mitraičke i kršćanske crkve su bile vrlo slične po izgledu i karakteru svojih rituala. Takva mjesta bogoslužja su većinom bila pod zemljom, a u obje su bili oltari čija je pozadina različito prikazivala patnje spasitelja koji donosi spasenje ljudskom rodu koji je bio proklet grijehom.
1955 98:6.4 Always had it been the practice of Mithraic worshipers, on entering the temple, to dip their fingers in holy water. And since in some districts there were those who at one time belonged to both religions, they introduced this custom into the majority of the Christian churches in the vicinity of Rome. Both religions employed baptism and partook of the sacrament of bread and wine. The one great difference between Mithraism and Christianity, aside from the characters of Mithras and Jesus, was that the one encouraged militarism while the other was ultrapacific. Mithraism’s tolerance for other religions (except later Christianity) led to its final undoing. But the deciding factor in the struggle between the two was the admission of women into the full fellowship of the Christian faith.
2014 98:6.4 Mitraički vjernici su pri ulasku u hram imali običajumočitiprste u svetu vodu. A budući da je u nekim okruzima bilo onih koji su neko vrijeme pripadali objema religijama, oni su uveli taj običaj u većini kršćanskih crkava u blizini Rima. Obje religije su imale ritual krštenja i sakrament kruha i vina. Velika razlika između mitraizma i kršćanstva, na stranu od osoba Mitre i Isusa, bila je u tome da je jedno učenje poticalo militarizam, dok je drugo zagovaralo nenasilje. To što je Mitraizam bio tolerantan prema drugim religijama (osim kasnije kršćanstva) na kraju je dovelo do njegove propasti. No, odlučujući faktor u borbi između dvije religije bio je ulazak žena u punopravno zajedništvo kršćanske vjere.
1955 98:6.5 In the end the nominal Christian faith dominated the Occident. Greek philosophy supplied the concepts of ethical value; Mithraism, the ritual of worship observance; and Christianity, as such, the technique for the conservation of moral and social values.
2014 98:6.5 Na kraju je nominalna kršćanska vjera dominirala Zapadom. Grčka filozofija je uvela pojmove etičkih vrijednosti; mitraizam je dao ritual iskazanja obožavanja; kršćanstvo, kao takvo, metodu za očuvanje moralnih i društvenih vrijednosti.
¶ 7. KRŠĆANSKA RELIGIJA
7. THE CHRISTIAN RELIGION
7. KRŠĆANSKA RELIGIJA
1955 98:7.1 A Creator Son did not incarnate in the likeness of mortal flesh and bestow himself upon the humanity of Urantia to reconcile an angry God but rather to win all mankind to the recognition of the Father’s love and to the realization of their sonship with God. After all, even the great advocate of the atonement doctrine realized something of this truth, for he declared that “God was in Christ reconciling the world to himself.”
2014 98:7.1 Sin Stvoritelj nije bio utjelovljen u obličju smrtnog tijela i nije sebe darovao čovječanstvu Urantije kako bi pomirio ljutitog Boga, nego je tu došao da pridobije cijelo čovječanstvo priznavanju Očeve ljubavi i ostvarenju spoznaje u čovjekovom iskustvu da je sin Boga. Naposljetku, čak i veliki zagovornik doktrine pomirenja je shvatio nešto od ove istine, jer je izjavio da je "Bog u Kristu pomirio svijet sa sobom
[1]."
1955 98:7.2 It is not the province of this paper to deal with the origin and dissemination of the Christian religion. Suffice it to say that it is built around the person of Jesus of Nazareth, the humanly incarnate Michael Son of Nebadon, known to Urantia as the Christ, the anointed one. Christianity was spread throughout the Levant and Occident by the followers of this Galilean, and their missionary zeal equaled that of their illustrious predecessors, the Sethites and Salemites, as well as that of their earnest Asiatic contemporaries, the Buddhist teachers.
2014 98:7.2 Ovo poglavlje nema namjeru da se bavi pitanjem podrijetla i širenja kršćanske vjere. Dovoljno je reći da je ona izgrađena oko osobe Isusa iz Nazareta, utjelovljenog ljudskog Mihaela Sina Nebadona, koji je poznat na Urantiji kao Krist, pomazanik. Kršćanstvo su proširili diljem Levanta i Zapada sljedbenici ovog Galilejca, koji su po misionarskom žaru nalikovali svojim glasovitim prethodnicima, misionarima Šeta i salemskim učiteljima, kao i njihovim iskrenim azijatskim suvremenicima, učiteljima budizma.
1955 98:7.3 The Christian religion, as a Urantian system of belief, arose through the compounding of the following teachings, influences, beliefs, cults, and personal individual attitudes:
2014 98:7.3 Kršćanska religija, kao sustav vjerovanja koji se javio na Urantiji, složena je od sljedećih učenja,utjecaja, vjerovanja, kultova i osobnih pojedinačnih stavova:
1955 98:7.4 1. The Melchizedek teachings, which are a basic factor in all the religions of Occident and Orient that have arisen in the last four thousand years.
2014 98:7.4 1. Učenja Melkizedeka, koje je bio osnovni faktor u svim religijama Zapada i Istoka koje su nastale u posljednjih četiri tisuće godina.
1955 98:7.5 2. The Hebraic system of morality, ethics, theology, and belief in both Providence and the supreme Yahweh.
2014 98:7.5 2. Hebrejskog sustava moralnosti, etike, teologije i vjerovanja u Providnost kao i u vrhovnog Jahvu.
1955 98:7.6 3. The Zoroastrian conception of the struggle between cosmic good and evil, which had already left its imprint on both Judaism and Mithraism. Through prolonged contact attendant upon the struggles between Mithraism and Christianity, the doctrines of the Iranian prophet became a potent factor in determining the theologic and philosophic cast and structure of the dogmas, tenets, and cosmology of the Hellenized and Latinized versions of the teachings of Jesus.
2014 98:7.6 3. Zoroastrijske koncepcije borbe između kozmičkog dobra i zla, koja je već bila ispoljila utjecaj na judaizam i mitraizam. Kroz dugotrajan utjecaj koji je ispoljen prilikom borbe između mitraizma i kršćanstva, doktrina iranskog proroka je postala moćan čimbenik u određivanju teološke i filozofske scene i strukture dogmi, načela i kozmologije helenizirane i latinizirane verzije Isusovih učenja.
1955 98:7.7 4. The mystery cults, especially Mithraism but also the worship of the Great Mother in the Phrygian cult. Even the legends of the birth of Jesus on Urantia became tainted with the Roman version of the miraculous birth of the Iranian savior-hero, Mithras, whose advent on earth was supposed to have been witnessed by only a handful of gift-bearing shepherds who had been informed of this impending event by angels.
2014 98:7.7 4. Misterijskih kultova, prvenstveno mitraizma, kao i štovanja Velike Majke u frigijskom kultu. Čak i legende o rođenju Isusa na Urantiji su postale pokvarene s rimskom verzijom čudesnog rođenja iranskog spasitelja-heroja Mitre, čiju pojavu na Zemlji navodno svjedoči samo nekoliko pastira koji mu donose darove, a koji su čuli o ovom događaju od anđela.
1955 98:7.8 5. The historic fact of the human life of Joshua ben Joseph, the reality of Jesus of Nazareth as the glorified Christ, the Son of God.
2014 98:7.8 5. Povijesne činjenice ljudskog života Jošue ben Josipa, stvarnost Isusa iz Nazareta kao proslavljenog Krista, Sina Božjeg.
1955 98:7.9 6. The personal viewpoint of Paul of Tarsus. And it should be recorded that Mithraism was the dominant religion of Tarsus during his adolescence. Paul little dreamed that his well-intentioned letters to his converts would someday be regarded by still later Christians as the “word of God.” Such well-meaning teachers must not be held accountable for the use made of their writings by later-day successors.
2014 98:7.9 6. Osobnih stajališta Pavla iz Tarza. I tu trebamo zabilježiti da je mitraizam bio dominantna religija u Tarzu tijekom njegove mladosti. Pavao nije ni sanjao da bi njegova dobronamjerna pisma upućena njegovim obraćenicima bila smatrana za "riječ Božju" u očima kasnijih kršćana. Takvi dobronamjerni učitelji ne smiju se smatrati odgovornim za način na koji su njihovi nasljednici u kasnijim razdobljima koristili njihove spise.
1955 98:7.10 7. The philosophic thought of the Hellenistic peoples, from Alexandria and Antioch through Greece to Syracuse and Rome. The philosophy of the Greeks was more in harmony with Paul’s version of Christianity than with any other current religious system and became an important factor in the success of Christianity in the Occident. Greek philosophy, coupled with Paul’s theology, still forms the basis of European ethics.
2014 98:7.10 7. Filozofske misli helenističkih naroda, od Aleksandrije i Antiohije kroz Grčku do Sirakuze i Rima. Grčka filozofija bila je više u skladu s Pavlovom verzijom kršćanstva nego s bilo kojim drugim ondašnjim religijskim sustavom i postala je važan čimbenik u uspjehu kršćanstva na Zapadu. Grčka filozofija, u kombinaciji s Pavlovom teologijom, još uvijek predstavlja temelj europske etike.
1955 98:7.11 As the original teachings of Jesus penetrated the Occident, they became Occidentalized, and as they became Occidentalized, they began to lose their potentially universal appeal to all races and kinds of men. Christianity, today, has become a religion well adapted to the social, economic, and political mores of the white races. It has long since ceased to be the religion of Jesus, although it still valiantly portrays a beautiful religion about Jesus to such individuals as sincerely seek to follow in the way of its teaching. It has glorified Jesus as the Christ, the Messianic anointed one from God, but has largely forgotten the Master’s personal gospel: the Fatherhood of God and the universal brotherhood of all men.
2014 98:7.11 Kako je Isusov izvorni nauk prodirao na Zapad, postajao je sve više Zapadnjački i kako je postajao Zapadnjački, tako je počeo gubiti moć da priđe umovima i srcima svih rasa i vrsta ljudi. Kršćanstvo, u svom današnjem obliku, postalo je religija dobro prilagođena društvenim, ekonomskim i političkim običajima bijelih rasa. Ono je odavno prestalo biti religija Isusa, iako još uvijek hrabro prikazuje lijepu religiju o Isusu individualnim osobama koje iskreno žele slijediti put ovih učenja. Ono je proslavilo Isusa kao Krista, mesijanskog pomazanika od Boga, ali je uglavnom zaboravilo Učiteljevo osobno evanđelje: Ideju da je Bog čovjekov Otac i da su svi ljudi braća.
1955 98:7.12 And this is the long story of the teachings of Machiventa Melchizedek on Urantia. It is nearly four thousand years since this emergency Son of Nebadon bestowed himself on Urantia, and in that time the teachings of the “priest of El Elyon, the Most High God,” have penetrated to all races and peoples. And Machiventa was successful in achieving the purpose of his unusual bestowal; when Michael made ready to appear on Urantia, the God concept was existent in the hearts of men and women, the same God concept that still flames anew in the living spiritual experience of the manifold children of the Universal Father as they live their intriguing temporal lives on the whirling planets of space.
2014 98:7.12 I to je duga priča o učenjima MakiventeMelkizedeka na Urantiji. Prošlo je gotovo četiri tisuće godina otkako je ovaj vanredni Sin Nebadona sebe darovao na Urantiji, razdoblja kad su učenja "svećenika El Eliona, Svevišnjeg Boga" prodrla u sve rase i narode[2]. Makiventa je bilo uspješan u ostvarenju svrhe njegovog neobičnog darivanja; koncept Boga je vladao u srcima muškaraca i žena u vrijeme kad se Mihael spremao pojaviti na Urantiji, isti koncept Boga čiji plamen još uvijek živi u novom svjetlu svakodnevnog duhovnog iskustva mnoge raznolike djece Oca koja žive svoje fascinantne vremenske živote na planetima prostora.
1955 98:7.13 [Presented by a Melchizedek of Nebadon.]
2014 98:7.13 Predstavio Melkizedek iz Nebadona.
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¶ Reference
¶ Biblija
- ↑ 98:7.1 Kristovo pomirenje: Rim 5:10; 2 Kor 5:19.
- ↑ 98:7.12 Svećenik El Elyona, Svevišnji: Post 14:18; Heb 7:1.