Kapitel 132		Paper 132
Opholdet I Rom		The Sojourn at Rome
132:0.1 (1455.1) SIDEN Gonod bragte hilsner fra Indiens fyrster til Tiberius, den romerske hersker, dukkede de to indere og Jesus op for ham på tredjedagen efter deres ankomst til Rom. Den triste kejser var usædvanligt munter denne dag og snakkede længe med trioen. Og da de var gået, bemærkede kejseren med henvisning til Jesus, til adjudanten, der stod på hans højre side: “Hvis jeg havde den fyrs kongelige holdning og elskværdige væremåde, ville jeg være en rigtig kejser, ikke?”		132:0.1 (1455.1) SINCE Gonod carried greetings from the princes of India to Tiberius, the Roman ruler, on the third day after their arrival in Rome the two Indians and Jesus appeared before him. The morose emperor was unusually cheerful on this day and chatted long with the trio. And when they had gone from his presence, the emperor, referring to Jesus, remarked to the aide standing on his right, “If I had that fellow’s kingly bearing and gracious manner, I would be a real emperor, eh?”
132:0.2 (1455.2) Mens Ganid var i Rom, havde han regelmæssige timer til at studere og besøge interessante steder i byen. Hans far havde mange forretninger at gøre, og da han ønskede, at hans søn skulle vokse op og blive en værdig efterfølger i ledelsen af hans store kommercielle interesser, mente han, at tiden var inde til at introducere drengen til forretningsverdenen. Der var mange indiske borgere i Rom, og ofte ville en af Gonods egne ansatte ledsage ham som tolk, så Jesus havde hele dage for sig selv; det gav ham tid til at lære denne by med to millioner indbyggere grundigt at kende. Han var ofte at finde på forummet, centrum for det politiske, juridiske og forretningsmæssige liv. Han gik ofte op til Capitolium og funderede over den uvidenhed, som romerne var underlagt, mens han betragtede det storslåede tempel, der var viet til Jupiter, Juno og Minerva. Han tilbragte også meget tid på Palatinerhøjen, hvor kejserens residens, Apollontemplet og de græske og latinske biblioteker lå.		132:0.2 (1455.2) While at Rome, Ganid had regular hours for study and for visiting places of interest about the city. His father had much business to transact, and desiring that his son grow up to become a worthy successor in the management of his vast commercial interests, he thought the time had come to introduce the boy to the business world. There were many citizens of India in Rome, and often one of Gonod’s own employees would accompany him as interpreter so that Jesus would have whole days to himself; this gave him time in which to become thoroughly acquainted with this city of two million inhabitants. He was frequently to be found in the forum, the center of political, legal, and business life. He often went up to the Capitolium and pondered the bondage of ignorance in which these Romans were held as he beheld this magnificent temple dedicated to Jupiter, Juno, and Minerva. He also spent much time on Palatine hill, where were located the emperor’s residence, the temple of Apollo, and the Greek and Latin libraries.
132:0.3 (1455.3) På dette tidspunkt omfattede Romerriget hele Sydeuropa, Lilleasien, Syrien, Egypten og det nordvestlige Afrika; og dets indbyggere omfattede borgere fra alle lande på den østlige halvkugle. Hans ønske om at studere og blande sig med denne kosmopolitiske forsamling af dødelige på Urantia var hovedårsagen til, at Jesus indvilligede i at foretage denne rejse.		132:0.3 (1455.3) At this time the Roman Empire included all of southern Europe, Asia Minor, Syria, Egypt, and northwest Africa; and its inhabitants embraced the citizens of every country of the Eastern Hemisphere. His desire to study and mingle with this cosmopolitan aggregation of Urantia mortals was the chief reason why Jesus consented to make this journey.
132:0.4 (1455.4) Jesus lærte meget om mennesker, mens han var i Rom, men den mest værdifulde af alle de mange oplevelser under hans seks måneder lange ophold i byen var hans kontakt med og indflydelse på de religiøse ledere i imperiets hovedstad. Inden udgangen af den første uge i Rom havde Jesus opsøgt og stiftet bekendtskab med de værdifulde ledere af kynikerne, stoikerne og mysteriekulterne, i særdeleshed den mithraiske gruppe. Uanset om det var tydeligt for Jesus, at jøderne ville afvise hans mission eller ej, så forudså han helt sikkert, at hans budbringere snart ville komme til Rom for at forkynde Himmeriget; og han gik derfor i gang med på den mest fantastiske måde at forberede vejen for en bedre og mere sikker modtagelse af deres budskab. Han udvalgte fem af de førende stoikere, elleve af kynikerne og seksten af mysteriekultens ledere og tilbragte en stor del af sin fritid i næsten seks måneder i intimt selskab med disse religiøse lærere. Og dette var hans undervisningsmetode: Aldrig angreb han deres fejl eller så meget som nævnte manglerne i deres lære. I hvert enkelt tilfælde udvalgte han sandheden i det, de lærte, og fortsatte så med at uddybe og belyse denne sandhed i deres sind, så denne forbedring af sandheden på meget kort tid effektivt fortrængte den tilhørende fejl; og således blev disse Jesus-underviste mænd og kvinder forberedt til den efterfølgende anerkendelse af yderligere og lignende sandheder i de tidlige kristne missionærers lære. Det var denne tidlige accept af evangelieprædikanternes lære, der gav den kraftige impuls til den hurtige spredning af kristendommen i Rom og derfra ud over hele imperiet.		132:0.4 (1455.4) Jesus learned much about men while in Rome, but the most valuable of all the manifold experiences of his six months’ sojourn in that city was his contact with, and influence upon, the religious leaders of the empire’s capital. Before the end of the first week in Rome Jesus had sought out, and had made the acquaintance of, the worth-while leaders of the Cynics, the Stoics, and the mystery cults, in particular the Mithraic group. Whether or not it was apparent to Jesus that the Jews were going to reject his mission, he most certainly foresaw that his messengers were presently coming to Rome to proclaim the kingdom of heaven; and he therefore set about, in the most amazing manner, to prepare the way for the better and more certain reception of their message. He selected five of the leading Stoics, eleven of the Cynics, and sixteen of the mystery-cult leaders and spent much of his spare time for almost six months in intimate association with these religious teachers. And this was his method of instruction: Never once did he attack their errors or even mention the flaws in their teachings. In each case he would select the truth in what they taught and then proceed so to embellish and illuminate this truth in their minds that in a very short time this enhancement of the truth effectively crowded out the associated error; and thus were these Jesus-taught men and women prepared for the subsequent recognition of additional and similar truths in the teachings of the early Christian missionaries. It was this early acceptance of the teachings of the gospel preachers which gave that powerful impetus to the rapid spread of Christianity in Rome and from there throughout the empire.
132:0.5 (1456.1) Betydningen af denne bemærkelsesværdige handling kan bedre forstås, når vi registrerer det faktum, at ud af denne gruppe på toogtredive religiøse ledere i Rom, som blev undervist af Jesus, var kun to ufrugtbare; de tredive blev centrale personer i etableringen af kristendommen i Rom, og nogle af dem hjalp også med at forvandle det vigtigste mitraiske tempel til den første kristne kirke i byen. Vi, der betragter menneskelige aktiviteter bag kulisserne og i lyset af nitten århundreders tid, genkender kun tre faktorer af afgørende værdi i den tidlige etablering af scenen for den hurtige spredning af kristendommen i hele Europa, og de er:		132:0.5 (1456.1) The significance of this remarkable doing can the better be understood when we record the fact that, out of this group of thirty-two Jesus-taught religious leaders in Rome, only two were unfruitful; the thirty became pivotal individuals in the establishment of Christianity in Rome, and certain of them also aided in turning the chief Mithraic temple into the first Christian church of that city. We who view human activities from behind the scenes and in the light of nineteen centuries of time recognize just three factors of paramount value in the early setting of the stage for the rapid spread of Christianity throughout Europe, and they are:
132:0.6 (1456.2) 1. Udvælgelsen og fastholdelsen af Simon Peter som apostel.		132:0.6 (1456.2) 1. The choosing and holding of Simon Peter as an apostle.
132:0.7 (1456.3) 2. Samtalen i Jerusalem med Stefan, hvis død førte til at Saul fra Tarsus blev vundet for kristendommen.		132:0.7 (1456.3) 2. The talk in Jerusalem with Stephen, whose death led to the winning of Saul of Tarsus.
132:0.8 (1456.4) 3. Den indledende forberedelse af disse tredive romere til det efterfølgende lederskab af den nye religion i Rom og i hele imperiet.		132:0.8 (1456.4) 3. The preliminary preparation of these thirty Romans for the subsequent leadership of the new religion in Rome and throughout the empire.
132:0.9 (1456.5) Gennem alle deres oplevelser indså hverken Stefan eller de tredive udvalgte nogensinde, at de engang havde talt med den mand, hvis navn blev genstand for deres religiøse undervisning. Jesu arbejde for de oprindelige toogtredive var helt personligt. I sit arbejde for disse mennesker mødte den skriftlærde fra Damaskus aldrig mere end tre af dem på én gang, sjældent mere end to, og oftest underviste han dem enkeltvis. Og han kunne udføre dette store arbejde med religiøs oplæring, fordi disse mænd og kvinder ikke var traditionsbundne; de var ikke ofre for en fastlåst forudfattet mening om al fremtidig religiøs udvikling.		132:0.9 (1456.5) Through all their experiences, neither Stephen nor the thirty chosen ones ever realized that they had once talked with the man whose name became the subject of their religious teaching. Jesus’ work in behalf of the original thirty-two was entirely personal. In his labors for these individuals the scribe of Damascus never met more than three of them at one time, seldom more than two, while most often he taught them singly. And he could do this great work of religious training because these men and women were not tradition bound; they were not victims of a settled preconception as to all future religious developments.
132:0.10 (1456.6) Mange gange i de følgende år hørte Peter, Paulus og de andre kristne lærere i Rom om denne skriftlærde fra Damaskus, som var kommet før dem, og som så åbenlyst (og som de formodede ubevidst) havde banet vejen for deres ankomst med det nye evangelium. Selv om Paulus aldrig rigtig fandt ud af, hvem denne skriftlærde fra Damaskus var, nåede han kort tid før sin død på grund af ligheden i personbeskrivelserne frem til den konklusion, at “teltmageren fra Antiokia” også var “den skriftlærde fra Damaskus.” Ved en lejlighed, da Simon Peter prædikede i Rom og lyttede til en beskrivelse af den skriftkloge fra Damaskus, formodede han, at denne person kunne have været Jesus, men han afviste hurtigt tanken, da han udmærket vidste (troede han), at Mesteren aldrig havde været i Rom.		132:0.10 (1456.6) Many were the times in the years so soon to follow that Peter, Paul, and the other Christian teachers in Rome heard about this scribe of Damascus who had preceded them, and who had so obviously (and as they supposed unwittingly) prepared the way for their coming with the new gospel. Though Paul never really surmised the identity of this scribe of Damascus, he did, a short time before his death, because of the similarity of personal descriptions, reach the conclusion that the “tentmaker of Antioch” was also the “scribe of Damascus.” On one occasion, while preaching in Rome, Simon Peter, on listening to a description of the Damascus scribe, surmised that this individual might have been Jesus but quickly dismissed the idea, knowing full well (so he thought) that the Master had never been in Rome.
1. Sande værdier ^top		1. True Values ^top
132:1.1 (1456.7) Det var med Angamon, stoikernes leder, at Jesus havde en natlig samtale tidligt under sit ophold i Rom. Denne mand blev senere en god ven af Paulus og viste sig at være en af de stærke støtter af den kristne kirke i Rom. I substansen, og omformuleret i moderne fraseologi, underviste Jesus Angamon:		132:1.1 (1456.7) It was with Angamon, the leader of the Stoics, that Jesus had an all-night talk early during his sojourn in Rome. This man subsequently became a great friend of Paul and proved to be one of the strong supporters of the Christian church at Rome. In substance, and restated in modern phraseology, Jesus taught Angamon:
132:1.2 (1457.1) Standarden for sande værdier skal søges i den åndelige verden og på guddommelige niveauer af evig virkelighed. For en opstigende dødelig må alle lavere og materielle standarder anerkendes som forbigående, delvise og underordnede. Videnskabsmanden er som sådan begrænset til at opdage sammenhængen mellem materielle fakta. Teknisk set har han ingen ret til at hævde, at han er enten materialist eller idealist, for dermed har han påtaget sig at opgive holdningen som en sand videnskabsmand, da alle sådanne påstande om holdninger er selve essensen af filosofi.		132:1.2 (1457.1) The standard of true values must be looked for in the spiritual world and on divine levels of eternal reality. To an ascending mortal all lower and material standards must be recognized as transient, partial, and inferior. The scientist, as such, is limited to the discovery of the relatedness of material facts. Technically, he has no right to assert that he is either materialist or idealist, for in so doing he has assumed to forsake the attitude of a true scientist since any and all such assertions of attitude are the very essence of philosophy.
132:1.3 (1457.2) Medmindre menneskehedens moralske indsigt og åndelige udvikling øges proportionelt, kan den ubegrænsede udvikling af en rent materialistisk kultur i sidste ende blive en trussel mod civilisationen. En rent materialistisk videnskab rummer i sig selv det potentielle frø til ødelæggelse af al videnskabelig stræben, for netop denne holdning varsler det endelige sammenbrud for en civilisation, der har opgivet sin sans for moralske værdier og har afvist sit åndelige mål.		132:1.3 (1457.2) Unless the moral insight and the spiritual attainment of mankind are proportionately augmented, the unlimited advancement of a purely materialistic culture may eventually become a menace to civilization. A purely materialistic science harbors within itself the potential seed of the destruction of all scientific striving, for this very attitude presages the ultimate collapse of a civilization which has abandoned its sense of moral values and has repudiated its spiritual goal of attainment.
132:1.4 (1457.3) Den materialistiske videnskabsmand og den ekstreme idealist er bestemt til altid at være uvenner. Det gælder ikke for de videnskabsmænd og idealister, der er i besiddelse af en fælles standard af høje moralske værdier og åndelige testniveauer. I alle tidsaldre må videnskabsfolk og religiøse erkende, at de er stillet for retten på grund af menneskelige behov. De må undgå al indbyrdes krigsførelse, mens de kæmper tappert for at retfærdiggøre deres fortsatte overlevelse ved øget hengivenhed i det menneskelige fremskridts tjeneste. Hvis den såkaldte videnskab eller religion i en tidsalder er falsk, må den enten rense sine aktiviteter eller forsvinde, før der opstår en materiel videnskab eller åndelig religion af en sandere og mere værdig orden.		132:1.4 (1457.3) The materialistic scientist and the extreme idealist are destined always to be at loggerheads. This is not true of those scientists and idealists who are in possession of a common standard of high moral values and spiritual test levels. In every age scientists and religionists must recognize that they are on trial before the bar of human need. They must eschew all warfare between themselves while they strive valiantly to justify their continued survival by enhanced devotion to the service of human progress. If the so-called science or religion of any age is false, then must it either purify its activities or pass away before the emergence of a material science or spiritual religion of a truer and more worthy order.
2. Godt og ondt ^top		2. Good and Evil ^top
132:2.1 (1457.4) Mardus var den anerkendte leder af kynikerne i Rom, og han blev en god ven af den skriftlærde fra Damaskus. Dag efter dag talte han med Jesus, og aften efter aften lyttede han til hans overjordiske undervisning. Blandt de vigtigste diskussioner med Mardus var den, der havde til formål at besvare denne oprigtige kynikers spørgsmål om godt og ondt. I substansen og i det tyvende århundredes fraseologi sagde Jesus:		132:2.1 (1457.4) Mardus was the acknowledged leader of the Cynics of Rome, and he became a great friend of the scribe of Damascus. Day after day he conversed with Jesus, and night upon night he listened to his supernal teaching. Among the more important discussions with Mardus was the one designed to answer this sincere Cynic’s question about good and evil. In substance, and in twentieth-century phraseology, Jesus said:
132:2.2 (1457.5) Min bror, godt og ondt er blot ord, der symboliserer relative niveauer af menneskelig forståelse af det observerbare univers. Hvis du er etisk doven og socialt ligeglad, kan du tage de nuværende sociale skikke som din standard for det gode. Hvis du er åndeligt sløv og moralsk uprogressiv, kan du tage dine samtidige religiøse praksisser og traditioner som din standard for det gode. Men den sjæl, der overlever tiden og kommer ind i evigheden, må træffe et levende og personligt valg mellem godt og ondt, som bestemmes af de sande værdier i de åndelige standarder, der er fastsat af den guddommelige ånd, som Faderen i himlen har sendt for at bo i menneskets hjerte. Denne iboende ånd er standarden for personlighedens overlevelse.		132:2.2 (1457.5) My brother, good and evil are merely words symbolizing relative levels of human comprehension of the observable universe. If you are ethically lazy and socially indifferent, you can take as your standard of good the current social usages. If you are spiritually indolent and morally unprogressive, you may take as your standards of good the religious practices and traditions of your contemporaries. But the soul that survives time and emerges into eternity must make a living and personal choice between good and evil as they are determined by the true values of the spiritual standards established by the divine spirit which the Father in heaven has sent to dwell within the heart of man. This indwelling spirit is the standard of personality survival.
132:2.3 (1457.6) Godhed er, ligesom sandhed, altid relativ og altid i kontrast til ondskab. Det er opfattelsen af disse kvaliteter af godhed og sandhed, der gør det muligt for menneskers udviklende sjæle at træffe de personlige valg, som er afgørende for evig overlevelse.		132:2.3 (1457.6) Goodness, like truth, is always relative and unfailingly evil-contrasted. It is the perception of these qualities of goodness and truth that enables the evolving souls of men to make those personal decisions of choice which are essential to eternal survival.
132:2.4 (1458.1) Det åndeligt blinde individ, der logisk følger videnskabeligt diktat, social sædvane og religiøse dogmer, står i stor fare for at ofre sin moralske frihed og miste sin åndelige frihed. En sådan sjæl er bestemt til at blive en intellektuel papegøje, en social automat og en slave af religiøs autoritet		132:2.4 (1458.1) The spiritually blind individual who logically follows scientific dictation, social usage, and religious dogma stands in grave danger of sacrificing his moral freedom and losing his spiritual liberty. Such a soul is destined to become an intellectual parrot, a social automaton, and a slave to religious authority.
132:2.5 (1458.2) Godhed vokser altid mod nye niveauer af den stigende frihed til moralsk selvrealisering og åndelig personlighedsopnåelse—opdagelsen af og identifikationen med den indre Retter. En oplevelse er god, når den øger værdsættelsen af skønhed, forøger den moralske vilje, forbedrer skelneevnen for sandhed, udvider evnen til at elske og tjene sine medmennesker, ophøjer de åndelige idealer og forener tidens højeste menneskelige motiver med den iboende Retters evige planer, hvilket alt sammen fører direkte til et øget ønske om at gøre Faderens vilje og derved fremmer den guddommelige lidenskab for at finde Gud og blive mere lig ham.		132:2.5 (1458.2) Goodness is always growing toward new levels of the increasing liberty of moral self-realization and spiritual personality attainment—the discovery of, and identification with, the indwelling Adjuster. An experience is good when it heightens the appreciation of beauty, augments the moral will, enhances the discernment of truth, enlarges the capacity to love and serve one’s fellows, exalts the spiritual ideals, and unifies the supreme human motives of time with the eternal plans of the indwelling Adjuster, all of which lead directly to an increased desire to do the Father’s will, thereby fostering the divine passion to find God and to be more like him.
132:2.6 (1458.3) Efterhånden som du stiger op ad universets skala for skabningens udvikling, vil du opleve stigende godhed og aftagende ondskab i perfekt overensstemmelse med din evne til at opleve godhed og skelne sandhed. Evnen til at begå fejl eller opleve ondskab vil ikke gå helt tabt, før den opstigende menneskesjæl når de sidste åndelige niveauer.		132:2.6 (1458.3) As you ascend the universe scale of creature development, you will find increasing goodness and diminishing evil in perfect accordance with your capacity for goodness-experience and truth-discernment. The ability to entertain error or experience evil will not be fully lost until the ascending human soul achieves final spirit levels.
132:2.7 (1458.4) Godhed er levende, relativ, altid under udvikling, altid en personlig oplevelse og altid forbundet med opfattelsen af sandhed og skønhed. Godhed findes i erkendelsen af de positive sandhedsværdier på det åndelige niveau, som i den menneskelige erfaring skal kontrasteres med det negative modstykke—skyggerne af potentiel ondskab.		132:2.7 (1458.4) Goodness is living, relative, always progressing, invariably a personal experience, and everlastingly correlated with the discernment of truth and beauty. Goodness is found in the recognition of the positive truth-values of the spiritual level, which must, in human experience, be contrasted with the negative counterpart—the shadows of potential evil.
132:2.8 (1458.5) Indtil du når Paradisets niveauer, vil godhed altid være mere en søgen end en besiddelse, mere et mål end en oplevelse af opnåelse. Men selv når man hungrer og tørster efter retfærdighed, oplever man en stigende tilfredsstillelse i den delvise opnåelse af godhed. Tilstedeværelsen af godhed og ondskab i verden er i sig selv et positivt bevis på eksistensen og realiteten af menneskets moralske vilje, personligheden, som således identificerer disse værdier og også er i stand til at vælge mellem dem.		132:2.8 (1458.5) Until you attain Paradise levels, goodness will always be more of a quest than a possession, more of a goal than an experience of attainment. But even as you hunger and thirst for righteousness, you experience increasing satisfaction in the partial attainment of goodness. The presence of goodness and evil in the world is in itself positive proof of the existence and reality of man’s moral will, the personality, which thus identifies these values and is also able to choose between them.
132:2.9 (1458.6) På tidspunktet for opnåelsen af Paradis er den opstigende dødeliges evne til at identificere sig selv med sande åndelige værdier blevet så udvidet, at det resulterer i opnåelsen af fuldkommenheden i besiddelsen af livets lys. En sådan fuldkommen åndelig personlighed bliver så helt, guddommeligt og åndeligt forenet med de positive og højeste kvaliteter af godhed, skønhed og sandhed, at der ikke er nogen mulighed for, at en sådan retfærdig ånd vil kaste nogen negativ skygge af potentiel ondskab, når den udsættes for den søgende lysstyrke i det guddommelige lys fra Paradisets uendelige Herskere. I alle sådanne åndspersonligheder er godheden ikke længere delvis, kontrasterende og sammenlignende; den er blevet guddommeligt komplet og åndeligt fuldkommen; den nærmer sig den Højestes renhed og fuldkommenhed.		132:2.9 (1458.6) By the time of the attainment of Paradise the ascending mortal’s capacity for identifying the self with true spirit values has become so enlarged as to result in the attainment of the perfection of the possession of the light of life. Such a perfected spirit personality becomes so wholly, divinely, and spiritually unified with the positive and supreme qualities of goodness, beauty, and truth that there remains no possibility that such a righteous spirit would cast any negative shadow of potential evil when exposed to the searching luminosity of the divine light of the infinite Rulers of Paradise. In all such spirit personalities, goodness is no longer partial, contrastive, and comparative; it has become divinely complete and spiritually replete; it approaches the purity and perfection of the Supreme.
132:2.10 (1458.7) Muligheden for det onde er nødvendig for moralske valg, men ikke dets realitet. En skygge er kun relativt virkelig. Faktisk ondskab er ikke nødvendig som en personlig oplevelse. Potentiel ondskab fungerer lige så godt som en beslutningsstimulus inden for moralske fremskridt på de lavere niveauer af åndelig udvikling. Ondskab bliver kun en realitet i den personlige erfaring, når et moralsk sind vælger det onde.		132:2.10 (1458.7) The possibility of evil is necessary to moral choosing, but not the actuality thereof. A shadow is only relatively real. Actual evil is not necessary as a personal experience. Potential evil acts equally well as a decision stimulus in the realms of moral progress on the lower levels of spiritual development. Evil becomes a reality of personal experience only when a moral mind makes evil its choice.
3. Sandhed og tro ^top		3. Truth and Faith ^top
132:3.1 (1459.1) Nabon var en græsk jøde og den førende blandt lederne af den største mysteriekult i Rom, mitraismen. Mens denne ypperstepræst i mitraismen holdt mange konferencer med den skriftlærde fra Damaskus, blev han mest permanent påvirket af deres diskussion om sandhed og tro en aften. Nabon havde tænkt sig at gøre Jesus til en konvertit og havde endda foreslået, at han skulle vende tilbage til Palæstina som mitraisk lærer. Han var ikke klar over, at Jesus var ved at forberede ham på at blive en af de første, der omvendte sig til evangeliet om Himmeriget. Omformuleret i moderne fraseologi var substansen i Jesu undervisning:		132:3.1 (1459.1) Nabon was a Greek Jew and foremost among the leaders of the chief mystery cult in Rome, the Mithraic. While this high priest of Mithraism held many conferences with the Damascus scribe, he was most permanently influenced by their discussion of truth and faith one evening. Nabon had thought to make a convert of Jesus and had even suggested that he return to Palestine as a Mithraic teacher. He little realized that Jesus was preparing him to become one of the early converts to the gospel of the kingdom. Restated in modern phraseology, the substance of Jesus’ teaching was:
132:3.2 (1459.2) Sandhed kan ikke defineres med ord, kun ved at leve. Sandhed er altid mere end viden. Viden vedrører ting, man kan observere, men sandhed overskrider sådanne rent materielle niveauer, idet den er i pagt med visdom og favner så uoverskuelige ting som menneskelig erfaring, selv åndelige og levende realiteter. Viden har sit udspring i videnskab; visdom i sand filosofi; sandhed i den religiøse oplevelse af åndeligt liv. Viden handler om fakta; visdom om relationer; sandhed om virkelighedens værdier.		132:3.2 (1459.2) Truth cannot be defined with words, only by living. Truth is always more than knowledge. Knowledge pertains to things observed, but truth transcends such purely material levels in that it consorts with wisdom and embraces such imponderables as human experience, even spiritual and living realities. Knowledge originates in science; wisdom, in true philosophy; truth, in the religious experience of spiritual living. Knowledge deals with facts; wisdom, with relationships; truth, with reality values.
132:3.3 (1459.3) Mennesket har en tendens til at udkrystallisere videnskab, formulere filosofi og dogmatisere sandheden, fordi det er mentalt dovent i forhold til at tilpasse sig livets progressive kampe, samtidig med at det er frygteligt bange for det ukendte. Det naturlige menneske er langsomt til at ændre sine tankevaner og levevis.		132:3.3 (1459.3) Man tends to crystallize science, formulate philosophy, and dogmatize truth because he is mentally lazy in adjusting to the progressive struggles of living, while he is also terribly afraid of the unknown. Natural man is slow to initiate changes in his habits of thinking and in his techniques of living.
132:3.4 (1459.4) Åbenbaret sandhed, personlig opdaget sandhed, er menneskesjælens højeste glæde; det er det materiale sind og den iboende ånds fælles skabelse. Den evige frelse af denne sandhedssøgende og skønheds elskende sjæl, er sikret af den sult og tørst efter godhed som får dette menneske til at udvikle en klar fornemmelse af formålet i at gøre Faderens vilje, for at finde Gud og at blive som ham. Der er aldrig nogen konflikt mellem sand viden og sandhed. Der kan være en konflikt mellem viden og menneskelige overbevisninger, overbevisninger farvet af fordomme, forvrænget af frygt, og domineret af rædsel for at møde nye kendsgerninger, som resulterer i materielle opdagelser eller åndelige fremskridt.		132:3.4 (1459.4) Revealed truth, personally discovered truth, is the supreme delight of the human soul; it is the joint creation of the material mind and the indwelling spirit. The eternal salvation of this truth-discerning and beauty-loving soul is assured by that hunger and thirst for goodness which leads this mortal to develop a singleness of purpose to do the Father’s will, to find God and to become like him. There is never conflict between true knowledge and truth. There may be conflict between knowledge and human beliefs, beliefs colored with prejudice, distorted by fear, and dominated by the dread of facing new facts of material discovery or spiritual progress.
132:3.5 (1459.5) Men sandheden kan aldrig blive menneskets ejendom uden udøvelse af tro. Det er sandt, fordi menneskets tanker, visdom, etik og idealer aldrig vil blive højere end dets tro, dets sublime håb. Og al sådan sand tro er baseret på dyb refleksion, oprigtig selvkritik og kompromisløs moralsk bevidsthed. Troen er inspirationen fra den åndfulde kreative fantasi.		132:3.5 (1459.5) But truth can never become man’s possession without the exercise of faith. This is true because man’s thoughts, wisdom, ethics, and ideals will never rise higher than his faith, his sublime hope. And all such true faith is predicated on profound reflection, sincere self-criticism, and uncompromising moral consciousness. Faith is the inspiration of the spiritized creative imagination.
132:3.6 (1459.6) Troen forløser de overmenneskelige aktiviteter i den guddommelige gnist, den udødelige kim, som lever i menneskets sind, og som er potentialet for evig overlevelse. Planter og dyr overlever i tiden ved at videregive identiske partikler af sig selv fra en generation til en anden. Menneskets sjæl (personlighed) overlever den dødelige død ved identitetsforbindelse med denne indre gnist af guddommelighed, som er udødelig, og som fungerer ved at forevige den menneskelige personlighed på et fortsat og højere niveau af progressiv univers-eksistens. Menneskesjælens skjulte frø er en udødelig ånd. Sjælens anden generation er den første af en række personlighedsmanifestationer af åndelige og fremadskridende eksistenser, der først afsluttes, når denne guddommelige enhed opnår kilden til sin eksistens, den personlige kilde til al eksistens, Gud, den Universelle Fader.		132:3.6 (1459.6) Faith acts to release the superhuman activities of the divine spark, the immortal germ, that lives within the mind of man, and which is the potential of eternal survival. Plants and animals survive in time by the technique of passing on from one generation to another identical particles of themselves. The human soul (personality) of man survives mortal death by identity association with this indwelling spark of divinity, which is immortal, and which functions to perpetuate the human personality upon a continuing and higher level of progressive universe existence. The concealed seed of the human soul is an immortal spirit. The second generation of the soul is the first of a succession of personality manifestations of spiritual and progressing existences, terminating only when this divine entity attains the source of its existence, the personal source of all existence, God, the Universal Father.
132:3.7 (1459.7) Menneskelivet fortsætter—overlever—fordi det har en funktion i universet, nemlig at finde Gud. Menneskets trosaktiverede sjæl kan ikke lade være med at nå dette skæbnemål; og når den først har nået dette guddommelige mål, kan det aldrig ende, fordi den er blevet som Gud—evig.		132:3.7 (1459.7) Human life continues—survives—because it has a universe function, the task of finding God. The faith-activated soul of man cannot stop short of the attainment of this goal of destiny; and when it does once achieve this divine goal, it can never end because it has become like God—eternal.
132:3.8 (1460.1) Åndelig evolution er en oplevelse af et stigende og frivilligt valg af det gode, der ledsages af en tilsvarende og gradvis formindskelse af muligheden for det onde. Med opnåelsen af det endelige valg af det gode og den fuldendte evne til at værdsætte sandheden, opstår der en fuldkommenhed af skønhed og hellighed, hvis retfærdighed for evigt hæmmer muligheden for, at selv begrebet potentiel ondskab kan opstå. En sådan gudsvidende sjæl kaster ikke skyggen af tvivl om ondskab, når den fungerer på et så højt åndeligt niveau af guddommelig godhed.		132:3.8 (1460.1) Spiritual evolution is an experience of the increasing and voluntary choice of goodness attended by an equal and progressive diminution of the possibility of evil. With the attainment of finality of choice for goodness and of completed capacity for truth appreciation, there comes into existence a perfection of beauty and holiness whose righteousness eternally inhibits the possibility of the emergence of even the concept of potential evil. Such a God-knowing soul casts no shadow of doubting evil when functioning on such a high spirit level of divine goodness.
132:3.9 (1460.2) Paradisåndens tilstedeværelse i menneskets sind udgør åbenbaringens løfte og troens løfte om en evig eksistens med guddommelig progression for enhver sjæl, der søger at opnå identitet med dette udødelige og iboende åndsfragment af den universelle Fader.		132:3.9 (1460.2) The presence of the Paradise spirit in the mind of man constitutes the revelation promise and the faith pledge of an eternal existence of divine progression for every soul seeking to achieve identity with this immortal and indwelling spirit fragment of the Universal Father.
132:3.10 (1460.3) Universets fremskridt er kendetegnet ved stigende personlighedsfrihed, fordi det er forbundet med den gradvise opnåelse af højere og højere niveauer af selvforståelse og deraf følgende frivillig selvbeherskelse. Opnåelsen af fuldkommenhed i åndelig selvbeherskelse er lig med fuldkommenhed i universets frihed og personlig frihed. Troen nærer og opretholder menneskets sjæl midt i forvirringen over dets tidlige orientering i et så stort univers, mens bønnen bliver den store forener af den kreative fantasis forskellige inspirationer og en sjæls trostrang, der forsøger at identificere sig med de åndelige idealer for det guddommelige nærvær, der bor i og er forbundet med den.		132:3.10 (1460.3) Universe progress is characterized by increasing personality freedom because it is associated with the progressive attainment of higher and higher levels of self-understanding and consequent voluntary self-restraint. The attainment of perfection of spiritual self-restraint equals completeness of universe freedom and personal liberty. Faith fosters and maintains man’s soul in the midst of the confusion of his early orientation in such a vast universe, whereas prayer becomes the great unifier of the various inspirations of the creative imagination and the faith urges of a soul trying to identify itself with the spirit ideals of the indwelling and associated divine presence.
132:3.11 (1460.4) Nabon var meget imponeret over disse ord, ligesom han var over hver eneste af sine samtaler med Jesus. Disse sandheder blev ved med at brænde i hans hjerte, og han var til stor hjælp for de senere ankomne forkyndere af Jesu evangelium.		132:3.11 (1460.4) Nabon was greatly impressed by these words, as he was by each of his talks with Jesus. These truths continued to burn within his heart, and he was of great assistance to the later arriving preachers of Jesus’ gospel.
4. Personlig tjeneste ^top		4. Personal Ministry ^top
132:4.1 (1460.5) Jesus brugte ikke al sin fritid i Rom på at forberede mænd og kvinder til at blive fremtidige disciple i det kommende rige. Han brugte meget tid på at få et indgående kendskab til alle racer og klasser af mennesker, der boede i denne verdens største og mest kosmopolitiske by. I hver af disse talrige menneskelige kontakter havde Jesus et dobbelt formål: Han ønskede at lære deres reaktioner på det liv, de levede i kødet, og han var også indstillet på at sige eller gøre noget for at gøre det liv rigere og mere værd. Hans religiøse lære i disse uger var ikke anderledes end den, der prægede hans senere liv som lærer for de tolv og prædikant for folkemængderne.		132:4.1 (1460.5) Jesus did not devote all his leisure while in Rome to this work of preparing men and women to become future disciples in the oncoming kingdom. He spent much time gaining an intimate knowledge of all races and classes of men who lived in this, the largest and most cosmopolitan city of the world. In each of these numerous human contacts Jesus had a double purpose: He desired to learn their reactions to the life they were living in the flesh, and he was also minded to say or do something to make that life richer and more worth while. His religious teachings during these weeks were no different than those which characterized his later life as teacher of the twelve and preacher to the multitudes.
132:4.2 (1460.6) Hans budskab var altid: den himmelske Faders kærlighed og sandheden om hans barmhjertighed, kombineret med den gode nyhed om, at mennesket er en troende søn af den samme kærlighedens Gud. Jesus’ sædvanlige teknik til social kontakt var at trække folk ud og ind i en samtale med ham ved at stille dem spørgsmål. Interviewet begyndte som regel med, at han stillede dem spørgsmål, og sluttede med, at de stillede ham spørgsmål. Han var lige så dygtig til at undervise ved enten at stille eller besvare spørgsmål. Som regel sagde han mindst til dem, han underviste mest. De, der fik mest ud af hans personlige tjeneste, var overbebyrdede, ængstelige og nedtrykte dødelige, der fik meget lettelse på grund af muligheden for at lette deres sjæle for en sympatisk og forstående lytter, og han var alt det og mere til. Og når disse utilpassede mennesker havde fortalt Jesus om deres problemer, var han altid i stand til at komme med praktiske og umiddelbart hjælpsomme forslag til at afhjælpe deres virkelige vanskeligheder, selv om han ikke forsømte at tale ord af umiddelbar trøst og opmuntring. Og uvægerligt fortalte han disse nødlidende dødelige om Guds kærlighed og formidlede ved hjælp af forskellige metoder, at de var børn af denne kærlige Far i himlen.		132:4.2 (1460.6) Always the burden of his message was: the fact of the heavenly Father’s love and the truth of his mercy, coupled with the good news that man is a faith-son of this same God of love. Jesus’ usual technique of social contact was to draw people out and into talking with him by asking them questions. The interview would usually begin by his asking them questions and end by their asking him questions. He was equally adept in teaching by either asking or answering questions. As a rule, to those he taught the most, he said the least. Those who derived most benefit from his personal ministry were overburdened, anxious, and dejected mortals who gained much relief because of the opportunity to unburden their souls to a sympathetic and understanding listener, and he was all that and more. And when these maladjusted human beings had told Jesus about their troubles, always was he able to offer practical and immediately helpful suggestions looking toward the correction of their real difficulties, albeit he did not neglect to speak words of present comfort and immediate consolation. And invariably would he tell these distressed mortals about the love of God and impart the information, by various and sundry methods, that they were the children of this loving Father in heaven.
132:4.3 (1461.1) På denne måde kom Jesus under opholdet i Rom personligt i kærlig og opløftende kontakt med op mod fem hundrede af rigets dødelige. På den måde fik han en viden om menneskehedens forskellige racer, som han aldrig kunne have fået i Jerusalem og næppe engang i Alexandria. Han betragtede altid disse seks måneder som en af de rigeste og mest informative perioder i sit jordiske liv.		132:4.3 (1461.1) In this manner, during the sojourn in Rome, Jesus personally came into affectionate and uplifting contact with upward of five hundred mortals of the realm. He thus gained a knowledge of the different races of mankind which he could never have acquired in Jerusalem and hardly even in Alexandria. He always regarded this six months as one of the richest and most informative of any like period of his earth life.
132:4.4 (1461.2) Som man kunne have forventet, kunne en så alsidig og energisk mand ikke fungere i seks måneder i verdens metropol uden at blive kontaktet af adskillige personer, der ønskede at sikre sig hans tjenester i forbindelse med en eller anden forretning eller, oftere, et eller andet undervisningsprojekt, en social reform eller en religiøs bevægelse. Der var mere end et dusin af den slags tilbud, og han udnyttede dem alle som en mulighed for at formidle en tanke om åndelig forædling ved hjælp af velvalgte ord eller en tjeneste. Jesus var meget glad for at gøre ting—selv små ting—for alle slags mennesker.		132:4.4 (1461.2) As might have been expected, such a versatile and aggressive man could not thus function for six months in the world’s metropolis without being approached by numerous persons who desired to secure his services in connection with some business or, more often, for some project of teaching, social reform, or religious movement. More than a dozen such proffers were made, and he utilized each one as an opportunity for imparting some thought of spiritual ennoblement by well-chosen words or by some obliging service. Jesus was very fond of doing things—even little things—for all sorts of people.
132:4.5 (1461.3) Han talte med en romersk senator om politik og statsmandskunst, og denne ene kontakt med Jesus gjorde et sådant indtryk på denne lovgiver, at han resten af sit liv forgæves forsøgte at få sine kolleger til at ændre kursen for den herskende politik fra ideen om, at regeringen støtter og brødføder folket, til at folket støtter regeringen. Jesus tilbragte en aften med en rig slaveejer, talte om mennesket som Guds søn, og den næste dag gav denne mand, Claudius, frihed til 117 slaver. Han spiste middag med en græsk læge og fortalte ham, at hans patienter havde sind og sjæl såvel som krop, og det fik denne dygtige læge til at forsøge sig med en mere vidtrækkende tjeneste for sine medmennesker. Han talte med alle slags mennesker i alle samfundslag. Det eneste sted i Rom, han ikke besøgte, var de offentlige bade. Han nægtede at ledsage sine venner til badene på grund af den seksuelle promiskuitet, der herskede der.		132:4.5 (1461.3) He talked with a Roman senator on politics and statesmanship, and this one contact with Jesus made such an impression on this legislator that he spent the rest of his life vainly trying to induce his colleagues to change the course of the ruling policy from the idea of the government supporting and feeding the people to that of the people supporting the government. Jesus spent one evening with a wealthy slaveholder, talked about man as a son of God, and the next day this man, Claudius, gave freedom to one hundred and seventeen slaves. He visited at dinner with a Greek physician, telling him that his patients had minds and souls as well as bodies, and thus led this able doctor to attempt a more far-reaching ministry to his fellow men. He talked with all sorts of people in every walk of life. The only place in Rome he did not visit was the public baths. He refused to accompany his friends to the baths because of the sex promiscuity which there prevailed.
132:4.6 (1461.4) Til en romersk soldat, mens de gik langs Tiberen, sagde han: “Vær modig af hjertet såvel som af hånden. Vov at gøre ret og vær stor nok til at vise barmhjertighed. Tving din lavere natur til at adlyde din højere natur, som du adlyder dine overordnede. Værdsæt godhed og ophøj sandheden. Vælg det smukke i stedet for det grimme. Elsk dine medmennesker og ræk ud efter Gud med et helt hjerte, for Gud er din far i himlen.”		132:4.6 (1461.4) To a Roman soldier, as they walked along the Tiber, he said: “Be brave of heart as well as of hand. Dare to do justice and be big enough to show mercy. Compel your lower nature to obey your higher nature as you obey your superiors. Revere goodness and exalt truth. Choose the beautiful in place of the ugly. Love your fellows and reach out for God with a whole heart, for God is your Father in heaven.”
132:4.7 (1461.5) Til taleren på forummet sagde han: “Din veltalenhed er tiltalende, din logik er beundringsværdig, din stemme er behagelig, men din lære er næppe sand. Hvis du bare kunne nyde den inspirerende tilfredsstillelse ved at kende Gud som din åndelige far, så ville du måske bruge dine talekræfter til at befri dine medmennesker fra mørkets trældom og uvidenhedens slaveri.” Det var den Marcus, der hørte Peter prædike i Rom og blev hans efterfølger. Da de korsfæstede Simon Peter, var det denne mand, der trodsede de romerske forfølgere og frimodigt fortsatte med at forkynde det nye evangelium.		132:4.7 (1461.5) To the speaker at the forum he said: “Your eloquence is pleasing, your logic is admirable, your voice is pleasant, but your teaching is hardly true. If you could only enjoy the inspiring satisfaction of knowing God as your spiritual Father, then you might employ your powers of speech to liberate your fellows from the bondage of darkness and from the slavery of ignorance.” This was the Marcus who heard Peter preach in Rome and became his successor. When they crucified Simon Peter, it was this man who defied the Roman persecutors and boldly continued to preach the new gospel.
132:4.8 (1462.1) Da Jesus mødte en fattig mand, der var blevet uretfærdigt anklaget, gik han med ham til dommeren, og da han havde fået særlig tilladelse til at møde op på hans vegne, holdt han den fantastiske tale, hvor han sagde: “Retfærdighed gør en nation stor, og jo større en nation er, jo mere opmærksom vil den være på, at uretfærdighed ikke skal ramme selv dens mest ydmyge borger. Ve enhver nation, hvor kun de, der besidder penge og indflydelse, kan sikre hurtig retfærdighed ved dens domstole! Det er en dommers hellige pligt at frikende de uskyldige såvel som at straffe de skyldige. En nations overlevelse afhænger af domstolenes upartiskhed, retfærdighed og integritet. Den civile regering er baseret på retfærdighed, ligesom sand religion er baseret på barmhjertighed.” Dommeren genåbnede sagen, og da beviserne var blevet gennemgået, løslod han fangen. Af alle Jesus’ aktiviteter i disse dage med personlig tjeneste kom dette tættest på at være en offentlig optræden.		132:4.8 (1462.1) Meeting a poor man who had been falsely accused, Jesus went with him before the magistrate and, having been granted special permission to appear in his behalf, made that superb address in the course of which he said: “Justice makes a nation great, and the greater a nation the more solicitous will it be to see that injustice shall not befall even its most humble citizen. Woe upon any nation when only those who possess money and influence can secure ready justice before its courts! It is the sacred duty of a magistrate to acquit the innocent as well as to punish the guilty. Upon the impartiality, fairness, and integrity of its courts the endurance of a nation depends. Civil government is founded on justice, even as true religion is founded on mercy.” The judge reopened the case, and when the evidence had been sifted, he discharged the prisoner. Of all Jesus’ activities during these days of personal ministry, this came the nearest to being a public appearance.
5. Råd til den rige mand ^top		5. Counseling the Rich Man ^top
132:5.1 (1462.2) En vis rig mand, en romersk borger og stoiker, blev meget interesseret i Jesus’ lære efter at være blevet introduceret af Angamon. Efter mange intime samtaler spurgte denne rige borger Jesus, hvad han ville gøre med rigdom, hvis han havde den, og Jesus svarede ham: “Jeg ville give materiel rigdom til forbedring af det materielle liv, ligesom jeg ville give viden, visdom og åndelig tjeneste til berigelse af det intellektuelle liv, forædling af det sociale liv og fremme af det åndelige liv. Jeg ville administrere materiel rigdom som en klog og effektiv forvalter af en generations ressourcer til gavn for og forædling af den næste og de efterfølgende generationer.”		132:5.1 (1462.2) A certain rich man, a Roman citizen and a Stoic, became greatly interested in Jesus’ teaching, having been introduced by Angamon. After many intimate conferences this wealthy citizen asked Jesus what he would do with wealth if he had it, and Jesus answered him: “I would bestow material wealth for the enhancement of material life, even as I would minister knowledge, wisdom, and spiritual service for the enrichment of the intellectual life, the ennoblement of the social life, and the advancement of the spiritual life. I would administer material wealth as a wise and effective trustee of the resources of one generation for the benefit and ennoblement of the next and succeeding generations.”
132:5.2 (1462.3) Men den rige mand var ikke helt tilfreds med Jesu svar. Han dristede sig til at spørge igen: “Men hvad synes du, at en mand i min position skal gøre med sin rigdom? Skal jeg beholde den, eller skal jeg give den væk?” Og da Jesus fornemmede, at han virkelig ønskede at vide mere om sandheden om sin loyalitet over for Gud og sin pligt over for mennesker, svarede han videre: “Min gode ven, jeg fornemmer, at du er en oprigtig søger efter visdom og en ærlig elsker af sandheden; derfor er jeg indstillet på at fremlægge mit syn på løsningen af dine problemer, der har at gøre med ansvaret for rigdom. Jeg gør det, fordi du har bedt mig om råd, og når jeg giver dig dette råd, er jeg ikke optaget af andre rige mænds rigdom; jeg giver kun råd til dig og til din personlige vejledning. Hvis du oprigtigt ønsker at betragte din rigdom som en tillid, hvis du virkelig ønsker at blive en klog og effektiv forvalter af din akkumulerede rigdom, så vil jeg råde dig til at foretage følgende analyse af kilderne til din rigdom: Spørg dig selv, og gør dit bedste for at finde det ærlige svar: Hvorfra kommer denne rigdom? Og som en hjælp i studiet af kilderne til din store formue vil jeg foreslå, at du husker på følgende ti forskellige metoder til at samle materiel rigdom:		132:5.2 (1462.3) But the rich man was not fully satisfied with Jesus’ answer. He made bold to ask again: “But what do you think a man in my position should do with his wealth? Should I keep it, or should I give it away?” And when Jesus perceived that he really desired to know more of the truth about his loyalty to God and his duty to men, he further answered: “My good friend, I discern that you are a sincere seeker after wisdom and an honest lover of truth; therefore am I minded to lay before you my view of the solution of your problems having to do with the responsibilities of wealth. I do this because you have asked for my counsel, and in giving you this advice, I am not concerned with the wealth of any other rich man; I am offering advice only to you and for your personal guidance. If you honestly desire to regard your wealth as a trust, if you really wish to become a wise and efficient steward of your accumulated wealth, then would I counsel you to make the following analysis of the sources of your riches: Ask yourself, and do your best to find the honest answer, whence came this wealth? And as a help in the study of the sources of your great fortune, I would suggest that you bear in mind the following ten different methods of amassing material wealth:
132:5.3 (1462.4) “1. Arvet rigdomme—rigdomme som stammer fra forældre og andre forfædre.		132:5.3 (1462.4) “1. Inherited wealth—riches derived from parents and other ancestors.
132:5.4 (1462.5) “2. Opdagende rigdomme—rigdomme som stammer fra moder jords opdyrkede ressourcer.		132:5.4 (1462.5) “2. Discovered wealth—riches derived from the uncultivated resources of mother earth.
132:5.5 (1462.6) “3. Handelsrigdom—rigdom opnået som en rimelig fortjeneste fra salg og udveksling af materielle goder.		132:5.5 (1462.6) “3. Trade wealth—riches obtained as a fair profit in the exchange and barter of material goods.
132:5.6 (1462.7) “4. Uretfærdig rigdom—rigdom, der stammer fra uretfærdig udnyttelse eller slaveri af ens medmennesker.		132:5.6 (1462.7) “4. Unfair wealth—riches derived from the unfair exploitation or the enslavement of one’s fellows.
132:5.7 (1463.1) “5. Renteformue—indkomst, der stammer fra den investerede kapitals retfærdige og rimelige indtjeningsmuligheder.		132:5.7 (1463.1) “5. Interest wealth—income derived from the fair and just earning possibilities of invested capital.
132:5.8 (1463.2) “6. Genial rigdom—rigdom fra belønningen af det menneskelige sinds kreative og opfindsomme evner.		132:5.8 (1463.2) “6. Genius wealth—riches accruing from the rewards of the creative and inventive endowments of the human mind.
132:5.9 (1463.3) “7. Tilfældig rigdom—rigdom fra ens medmenneskers generøsitet eller fra livets omstændigheder.		132:5.9 (1463.3) “7. Accidental wealth—riches derived from the generosity of one’s fellows or taking origin in the circumstances of life.
132:5.10 (1463.4) “8. Stjålne rigdomme—rigdomme sikret ved uretfærdighed, uærlighed, tyveri eller svindel.		132:5.10 (1463.4) “8. Stolen wealth—riches secured by unfairness, dishonesty, theft, or fraud.
132:5.11 (1463.5) “9. Tillidsfonde—rigdom, som dine medmennesker har givet dig i hænderne til et bestemt formål, nu eller i fremtiden.		132:5.11 (1463.5) “9. Trust funds—wealth lodged in your hands by your fellows for some specific use, now or in the future.
132:5.12 (1463.6) “10. Optjent rigdom—rigdom, der stammer direkte fra dit eget personlige arbejde, den rimelige og retfærdige belønning for din egen daglige indsats af sind og krop.		132:5.12 (1463.6) “10. Earned wealth—riches derived directly from your own personal labor, the fair and just reward of your own daily efforts of mind and body.
132:5.13 (1463.7) “Og derfor, min ven, hvis du vil være en trofast og retfærdig forvalter af din store formue over for Gud og i tjeneste for mennesker, må du omtrentligt opdele din rigdom i disse ti store divisioner og derefter fortsætte med at administrere hver del i overensstemmelse med den kloge og ærlige fortolkning af lovene om retfærdighed, lighed, rimelighed og sand effektivitet; Omend himlens Gud ikke ville fordømme dig, hvis du undertiden i tvivlsomme situationer tog fejl af den barmhjertige og uselviske hensyntagen til de lidende ofre for de uheldige omstændigheder i det jordiske liv. Når du er i ærlig tvivl om rimeligheden og retfærdigheden i materielle situationer, så lad dine beslutninger favorisere dem, der er i nød, favorisere dem, der lider den ulykke at have ufortjent modgang.”		132:5.13 (1463.7) “And so, my friend, if you would be a faithful and just steward of your large fortune, before God and in service to men, you must approximately divide your wealth into these ten grand divisions, and then proceed to administer each portion in accordance with the wise and honest interpretation of the laws of justice, equity, fairness, and true efficiency; albeit, the God of heaven would not condemn you if sometimes you erred, in doubtful situations, on the side of merciful and unselfish regard for the distress of the suffering victims of the unfortunate circumstances of mortal life. When in honest doubt about the equity and justice of material situations, let your decisions favor those who are in need, favor those who suffer the misfortune of undeserved hardships.”
132:5.14 (1463.8) Efter at have diskuteret disse spørgsmål i flere timer og som svar på den rige mands anmodning om yderligere og mere detaljeret instruktion, fortsatte Jesus med at uddybe sit råd og sagde i det væsentlige: “Mens jeg tilbyder yderligere forslag vedrørende din holdning til rigdom, vil jeg formane dig til at modtage mine råd som kun er givet til dig og til din personlige vejledning. Jeg taler kun for mig selv og til dig som en nysgerrig ven. Jeg formaner dig til ikke at blive en diktator for, hvordan andre rige mænd skal betragte deres rigdom. Det vil jeg råde dig til:		132:5.14 (1463.8) After discussing these matters for several hours and in response to the rich man’s request for further and more detailed instruction, Jesus went on to amplify his advice, in substance saying: “While I offer further suggestions concerning your attitude toward wealth, I would admonish you to receive my counsel as given only to you and for your personal guidance. I speak only for myself and to you as an inquiring friend. I adjure you not to become a dictator as to how other rich men shall regard their wealth. I would advise you:
132:5.15 (1463.9) “1. Som forvalter af en arvet formue bør du overveje dens kilder. Du er moralsk forpligtet til at repræsentere den tidligere generation i den ærlige overførsel af legitim rigdom til de efterfølgende generationer efter at have fratrukket en retfærdig afgift til fordel for den nuværende generation. Men du er ikke forpligtet til at forevige uærlighed eller uretfærdighed, der er involveret i dine forfædres uretfærdige akkumulering af rigdom. Enhver del af din arvede formue, som viser sig at være opnået gennem svindel eller uretfærdighed, kan du udbetale i overensstemmelse med din overbevisning om retfærdighed, generøsitet og restitution. Resten af din legitime arvede formue kan du bruge i retfærdighed og overføre i sikkerhed som forvalter af en generation for en anden. Klog dømmekraft og sund dømmekraft bør diktere dine beslutninger om at testamentere rigdomme til dine efterfølgere.		132:5.15 (1463.9) “1. As steward of inherited wealth you should consider its sources. You are under moral obligation to represent the past generation in the honest transmittal of legitimate wealth to succeeding generations after subtracting a fair toll for the benefit of the present generation. But you are not obligated to perpetuate any dishonesty or injustice involved in the unfair accumulation of wealth by your ancestors. Any portion of your inherited wealth which turns out to have been derived through fraud or unfairness, you may disburse in accordance with your convictions of justice, generosity, and restitution. The remainder of your legitimate inherited wealth you may use in equity and transmit in security as the trustee of one generation for another. Wise discrimination and sound judgment should dictate your decisions regarding the bequest of riches to your successors.
132:5.16 (1463.10) “2. Enhver, der nyder godt af rigdom som følge af opdagelser, bør huske, at et individ kun kan leve på jorden i en kort sæson, og bør derfor sørge for, at disse opdagelser deles på hjælpsomme måder af det størst mulige antal af hans medmennesker. Selv om opdageren ikke bør nægtes enhver belønning for sin opdagelsesindsats, bør han heller ikke egoistisk gøre krav på alle de fordele og velsignelser, der kan udledes af afdækningen af naturens gemte ressourcer.		132:5.16 (1463.10) “2. Everyone who enjoys wealth as a result of discovery should remember that one individual can live on earth but a short season and should, therefore, make adequate provision for the sharing of these discoveries in helpful ways by the largest possible number of his fellow men. While the discoverer should not be denied all reward for efforts of discovery, neither should he selfishly presume to lay claim to all of the advantages and blessings to be derived from the uncovering of nature’s hoarded resources.
132:5.17 (1464.1) “3. Så længe mennesker vælger at drive verdens forretninger ved handel og byttehandel, har de ret til en retfærdig og legitim fortjeneste. Enhver håndværker fortjener løn for sine tjenester; købmanden har ret til sin hyre. Retfærdig handel og ærlig behandling af ens medmennesker i verdens organiserede forretninger skaber mange forskellige former for velstand, og alle disse kilder til velstand skal bedømmes ud fra de højeste principper om retfærdighed, ærlighed og rimelighed. Den ærlige handelsmand bør ikke tøve med at tage den samme fortjeneste, som han med glæde ville give sin medhandelsmand i en lignende transaktion. Selvom denne form for rigdom ikke er identisk med individuelt optjent indkomst, når forretninger udføres i stor skala, giver en sådan ærligt akkumuleret rigdom på samme tid besidderen en betydelig retfærdighed med hensyn til en stemme i den efterfølgende fordeling.		132:5.17 (1464.1) “3. As long as men choose to conduct the world’s business by trade and barter, they are entitled to a fair and legitimate profit. Every tradesman deserves wages for his services; the merchant is entitled to his hire. The fairness of trade and the honest treatment accorded one’s fellows in the organized business of the world create many different sorts of profit wealth, and all these sources of wealth must be judged by the highest principles of justice, honesty, and fairness. The honest trader should not hesitate to take the same profit which he would gladly accord his fellow trader in a similar transaction. While this sort of wealth is not identical with individually earned income when business dealings are conducted on a large scale, at the same time, such honestly accumulated wealth endows its possessor with a considerable equity as regards a voice in its subsequent distribution.
132:5.18 (1464.2) “4. Ingen dødelig, der kender Gud og søger at gøre den guddommelige vilje, kan nedlade sig til at deltage i rigdommens undertrykkelse. Intet ædelt menneske vil stræbe efter at akkumulere rigdom og samle rigdomsmagt ved at gøre sine brødre i kødet til slaver eller udnytte dem uretfærdigt. Rigdomme er en moralsk forbandelse og et åndeligt stigma, når de stammer fra undertrykte dødelige menneskers sved. Al sådan rigdom bør gives tilbage til dem, der er blevet berøvet den, eller til deres børn og deres børns børn. En varig civilisation kan ikke bygges på den praksis at snyde arbejderen for hans løn.		132:5.18 (1464.2) “4. No mortal who knows God and seeks to do the divine will can stoop to engage in the oppressions of wealth. No noble man will strive to accumulate riches and amass wealth-power by the enslavement or unfair exploitation of his brothers in the flesh. Riches are a moral curse and a spiritual stigma when they are derived from the sweat of oppressed mortal man. All such wealth should be restored to those who have thus been robbed or to their children and their children’s children. An enduring civilization cannot be built upon the practice of defrauding the laborer of his hire.
132:5.19 (1464.3) “5. Ærlig formue har ret til renter. Så længe mennesker låner og udlåner, kan det, der er retfærdig rente, opkræves, forudsat at den udlånte kapital var legitim rigdom. Rens først din kapital, før du gør krav på renterne. Bliv ikke så lille og grådig, at du vil bøje dig for åger. Tillad aldrig dig selv at være så egoistisk, at du bruger pengemagt til at opnå uretfærdige fordele i forhold til dine kæmpende medmennesker. Giv ikke efter for fristelsen til at tage ågerrenter fra din bror i økonomisk nød.		132:5.19 (1464.3) “5. Honest wealth is entitled to interest. As long as men borrow and lend, that which is fair interest may be collected provided the capital lent was legitimate wealth. First cleanse your capital before you lay claim to the interest. Do not become so small and grasping that you would stoop to the practice of usury. Never permit yourself to be so selfish as to employ money-power to gain unfair advantage over your struggling fellows. Yield not to the temptation to take usury from your brother in financial distress.
132:5.20 (1464.4) “6. Hvis du tilfældigvis sikrer dig rigdom som følge af dine kreative evner, hvis din rigdom stammer fra belønningen af opfinderisk begavelse, skal du ikke gøre krav på en uretfærdig del af sådanne belønninger. Geniet skylder både sine forfædre og sit afkom noget; på samme måde er han forpligtet over for den race, nation og de omstændigheder, hvorunder hans opfindelser fandt sted; han bør også huske, at det var som menneske blandt mennesker, at han arbejdede og udførte sine opfindelser. Det ville være lige så uretfærdigt at fratage geniet al hans tilvækst af rigdom. Og det vil altid være umuligt for mennesker at etablere regler og bestemmelser, der gælder ligeligt for alle disse problemer med retfærdig fordeling af rigdom. Du må først anerkende mennesket som din bror, og hvis du oprigtigt ønsker at gøre mod ham, som du ønsker, at han skal gøre mod dig, vil retfærdighedens, ærlighedens og rimelighedens almindelige diktater vejlede dig i den retfærdige og upartiske løsning af alle tilbagevendende problemer med økonomiske belønninger og social retfærdighed.		132:5.20 (1464.4) “6. If you chance to secure wealth by flights of genius, if your riches are derived from the rewards of inventive endowment, do not lay claim to an unfair portion of such rewards. The genius owes something to both his ancestors and his progeny; likewise is he under obligation to the race, nation, and circumstances of his inventive discoveries; he should also remember that it was as man among men that he labored and wrought out his inventions. It would be equally unjust to deprive the genius of all his increment of wealth. And it will ever be impossible for men to establish rules and regulations applicable equally to all these problems of the equitable distribution of wealth. You must first recognize man as your brother, and if you honestly desire to do by him as you would have him do by you, the commonplace dictates of justice, honesty, and fairness will guide you in the just and impartial settlement of every recurring problem of economic rewards and social justice.
132:5.21 (1464.5) “7. Bortset fra de retfærdige og legitime honorarer, der optjenes ved administration, bør ingen gøre personligt krav på den rigdom, som tid og tilfældigheder kan få til at falde i hans hænder. Tilfældig rigdom bør i nogen grad betragtes som en formue, der skal bruges til gavn for ens sociale eller økonomiske gruppe. De, der besidder en sådan rigdom, bør have den vigtigste stemme i beslutningen om en klog og effektiv fordeling af sådanne ufortjente ressourcer. Det civiliserede menneske vil ikke altid betragte alt, hvad det kontrollerer, som sin personlige og private ejendom.		132:5.21 (1464.5) “7. Except for the just and legitimate fees earned in administration, no man should lay personal claim to that wealth which time and chance may cause to fall into his hands. Accidental riches should be regarded somewhat in the light of a trust to be expended for the benefit of one’s social or economic group. The possessors of such wealth should be accorded the major voice in the determination of the wise and effective distribution of such unearned resources. Civilized man will not always look upon all that he controls as his personal and private possession.
132:5.22 (1465.1) “8. Hvis nogen del af din formue bevidst er kommet fra bedrageri; hvis noget af din rigdom er blevet akkumuleret ved uærlige metoder eller uretfærdige metoder; hvis dine rigdomme er produktet af uretfærdige handler med dine medmennesker, så skynd dig at give alle disse dårligt erhvervede gevinster tilbage til de retmæssige ejere. Gør det godt igen og rens på den måde din formue for alle uærlige rigdomme.		132:5.22 (1465.1) “8. If any portion of your fortune has been knowingly derived from fraud; if aught of your wealth has been accumulated by dishonest practices or unfair methods; if your riches are the product of unjust dealings with your fellows, make haste to restore all these ill-gotten gains to the rightful owners. Make full amends and thus cleanse your fortune of all dishonest riches.
132:5.23 (1465.2) “9. At forvalte en persons formue til gavn for andre er et højtideligt og helligt ansvar. Sæt ikke en sådan tillid på spil. Tag kun det til dig af enhver tillid, som alle ærlige mænd ville tillade.		132:5.23 (1465.2) “9. The trusteeship of the wealth of one person for the benefit of others is a solemn and sacred responsibility. Do not hazard or jeopardize such a trust. Take for yourself of any trust only that which all honest men would allow.
132:5.24 (1465.3) “10. Den del af din formue, som repræsenterer indtjeningen af din egen mentale og fysiske indsats—hvis dit arbejde er udført retfærdigt og rimeligt—er i sandhed din egen. Ingen kan anfægte din ret til at besidde og bruge en sådan formue, som du finder passende, forudsat at din udøvelse af denne ret ikke skader dine medmennesker.”		132:5.24 (1465.3) “10. That part of your fortune which represents the earnings of your own mental and physical efforts—if your work has been done in fairness and equity—is truly your own. No man can gainsay your right to hold and use such wealth as you may see fit provided your exercise of this right does not work harm upon your fellows.”
132:5.25 (1465.4) Da Jesus var færdig med at rådgive ham, rejste den rige romer sig fra sin sofa, og da han tog afsked for natten, gav han sig selv dette løfte: “Min gode ven, jeg kan se, at du er en mand med stor visdom og godhed, og i morgen vil jeg begynde at forvalte al min rigdom i overensstemmelse med dine råd.”		132:5.25 (1465.4) When Jesus had finished counseling him, this wealthy Roman arose from his couch and, in saying farewell for the night, delivered himself of this promise: “My good friend, I perceive you are a man of great wisdom and goodness, and tomorrow I will begin the administration of all my wealth in accordance with your counsel.”
6. Social tjeneste ^top		6. Social Ministry ^top
132:6.1 (1465.5) Her i Rom fandt også den rørende hændelse sted, hvor skaberen af et univers brugte flere timer på at bringe et fortabt barn tilbage til sin ængstelige mor. Den lille dreng havde forvildet sig væk fra sit hjem, og Jesus fandt ham grædende i nød. Han og Ganid var på vej til bibliotekerne, men de helligede sig at få barnet hjem igen. Ganid glemte aldrig Jesus’ kommentar: “Ved du hvad, Ganid, de fleste mennesker er som det fortabte barn. De bruger meget af deres tid på at græde af frygt og lide af sorg, selv om de i virkeligheden kun er et lille stykke fra sikkerhed og tryghed, ligesom dette barn kun var et lille stykke fra sit hjem. Og alle dem, der kender sandhedens vej og nyder forvisningen om at kende Gud, bør betragte det som et privilegium, ikke en pligt, at tilbyde vejledning til deres medmennesker i deres bestræbelser på at finde livets tilfredsstillelse. Nød vi ikke i allerhøjeste grad denne tjeneste med at føre barnet tilbage til sin mor? På samme måde oplever de, der leder mennesker til Gud, den højeste tilfredsstillelse ved at tjene mennesker.” Og fra den dag og resten af sit naturlige liv var Ganid konstant på udkig efter fortabte børn, som han kunne bringe tilbage til deres hjem.		132:6.1 (1465.5) Here in Rome also occurred that touching incident in which the Creator of a universe spent several hours restoring a lost child to his anxious mother. This little boy had wandered away from his home, and Jesus found him crying in distress. He and Ganid were on their way to the libraries, but they devoted themselves to getting the child back home. Ganid never forgot Jesus’ comment: “You know, Ganid, most human beings are like the lost child. They spend much of their time crying in fear and suffering in sorrow when, in very truth, they are but a short distance from safety and security, even as this child was only a little way from home. And all those who know the way of truth and enjoy the assurance of knowing God should esteem it a privilege, not a duty, to offer guidance to their fellows in their efforts to find the satisfactions of living. Did we not supremely enjoy this ministry of restoring the child to his mother? So do those who lead men to God experience the supreme satisfaction of human service.” And from that day forward, for the remainder of his natural life, Ganid was continually on the lookout for lost children whom he might restore to their homes.
132:6.2 (1465.6) Der var enken med fem børn, hvis mand var blevet dræbt ved et uheld. Jesus fortalte Ganid om tabet af sin egen far ved en ulykke, og de gik gentagne gange hen for at trøste denne mor og hendes børn, mens Ganid søgte penge hos sin far for at skaffe mad og tøj. De holdt ikke op, før de havde fundet en stilling til den ældste dreng, så han kunne hjælpe med at tage sig af familien.		132:6.2 (1465.6) There was the widow with five children whose husband had been accidentally killed. Jesus told Ganid about the loss of his own father by an accident, and they went repeatedly to comfort this mother and her children, while Ganid sought money from his father to provide food and clothing. They did not cease their efforts until they had found a position for the eldest boy so that he could help in the care of the family.
132:6.3 (1465.7) Den nat, da Gonod lyttede til historien om deres erfaringer, sagde han godmodigt til Jesus: “Jeg agter at gøre en lærd eller en forretningsmand af min søn, og nu gør du ham til en filosof eller filantrop.” Jesus svarede smilende: “Måske vi kan gøre ham til alle fire. Så kan han få en firedobbelt tilfredsstillelse i livet, da hans øre for menneskets melodi kan genkende fire toner i stedet for én.” Så sagde Gonod: “Jeg kan se, at du virkelig er en filosof. Du skal skrive en bog for fremtidige generationer.” Jesus svarede: “Ikke en bog—min mission er at leve et liv i denne generation, og for alle generationer. Jeg—” men han stoppede og sagde i stedet til Ganid, “Min søn, det er tid til at sove.”		132:6.3 (1465.7) That night, as Gonod listened to the recital of these experiences, he said to Jesus, good-naturedly: “I propose to make a scholar or a businessman of my son, and now you start out to make a philosopher or philanthropist of him.” And Jesus smilingly replied: “Perhaps we will make him all four; then can he enjoy a fourfold satisfaction in life as his ear for the recognition of human melody will be able to recognize four tones instead of one.” Then said Gonod: “I perceive that you really are a philosopher. You must write a book for future generations.” And Jesus replied: “Not a book—my mission is to live a life in this generation and for all generations. I—” but he stopped, saying to Ganid, “My son, it is time to retire.”
7. Rejser til roms omegn ^top		7. Trips About Rome ^top
132:7.1 (1466.1) Jesus, Gonod og Ganid tog på fem ture væk fra Rom til interessante steder i det omkringliggende område. På deres besøg ved de norditalienske søer havde Jesus en lang snak med Ganid om, at det er umuligt at lære et menneske om Gud, hvis mennesket ikke ønsker at kende Gud. De havde tilfældigt mødt en tankeløs hedning på deres rejse op til søerne, og Ganid var overrasket over, at Jesus ikke fulgte sin sædvanlige praksis med at inddrage manden i en samtale, som naturligt ville føre til en diskussion af åndelige spørgsmål. Da Ganid spurgte sin lærer, hvorfor han udviste så lidt interesse for denne hedning, svarede Jesus:		132:7.1 (1466.1) Jesus, Gonod, and Ganid made five trips away from Rome to points of interest in the surrounding territory. On their visit to the northern Italian lakes Jesus had the long talk with Ganid concerning the impossibility of teaching a man about God if the man does not desire to know God. They had casually met a thoughtless pagan while on their journey up to the lakes, and Ganid was surprised that Jesus did not follow out his usual practice of enlisting the man in conversation which would naturally lead up to the discussion of spiritual questions. When Ganid asked his teacher why he evinced so little interest in this pagan, Jesus answered:
132:7.2 (1466.2) “Ganid, manden var ikke sulten efter sandhed. Han var ikke utilfreds med sig selv. Han var ikke parat til at bede om hjælp, og hans sinds øjne var ikke åbne for at modtage lys til sjælen. Denne mand var ikke moden til frelsens høst; han skal have mere tid til livets prøvelser og vanskeligheder for at forberede ham til at modtage visdom og højere lærdom. Eller, hvis vi kunne få ham til at bo hos os, kunne vi med vores liv vise ham Faderen i himlen, og således ville han blive så tiltrukket af vores liv som Guds sønner, at han ville blive tvunget til at spørge om vores Fader. Man kan ikke åbenbare Gud for dem, der ikke søger efter ham; man kan ikke lede uvillige sjæle ind i frelsens glæder. Mennesket skal blive sulten efter sandheden som følge af livets erfaringer, eller det skal ønske at kende Gud som følge af kontakt med livet hos dem, der kender den guddommelige Fader, før et andet menneske kan fungere som middel til at føre en sådan meddødelig til Faderen i himlen. Hvis vi kender Gud, er vores egentlige opgave på jorden at leve sådan, at Faderen kan åbenbare sig i vores liv, og således vil alle gudssøgende mennesker se Faderen og bede om vores hjælp til at finde ud af mere om den Gud, der på denne måde kommer til udtryk i vores liv.”		132:7.2 (1466.2) “Ganid, the man was not hungry for truth. He was not dissatisfied with himself. He was not ready to ask for help, and the eyes of his mind were not open to receive light for the soul. That man was not ripe for the harvest of salvation; he must be allowed more time for the trials and difficulties of life to prepare him for the reception of wisdom and higher learning. Or, if we could have him live with us, we might by our lives show him the Father in heaven, and thus would he become so attracted by our lives as sons of God that he would be constrained to inquire about our Father. You cannot reveal God to those who do not seek for him; you cannot lead unwilling souls into the joys of salvation. Man must become hungry for truth as a result of the experiences of living, or he must desire to know God as the result of contact with the lives of those who are acquainted with the divine Father before another human being can act as the means of leading such a fellow mortal to the Father in heaven. If we know God, our real business on earth is so to live as to permit the Father to reveal himself in our lives, and thus will all God-seeking persons see the Father and ask for our help in finding out more about the God who in this manner finds expression in our lives.”
132:7.3 (1466.3) Det var under besøget i Schweiz, oppe i bjergene, at Jesus havde en heldagssamtale med både far og søn om buddhisme. Ganid havde mange gange stillet Jesus direkte spørgsmål om Buddha, men han havde altid fået mere eller mindre undvigende svar. Nu, i sønnens nærvær, stillede faderen Jesus et direkte spørgsmål om Buddha, og han fik et direkte svar. Sagde Gonod: “Jeg vil virkelig gerne vide, hvad du synes om Buddha.” Og Jesus svarede:		132:7.3 (1466.3) It was on the visit to Switzerland, up in the mountains, that Jesus had an all-day talk with both father and son about Buddhism. Many times Ganid had asked Jesus direct questions about Buddha, but he had always received more or less evasive replies. Now, in the presence of the son, the father asked Jesus a direct question about Buddha, and he received a direct reply. Said Gonod: “I would really like to know what you think of Buddha.” And Jesus answered:
132:7.4 (1466.4) “Jeres Buddha var meget bedre end jeres buddhisme. Buddha var en stor mand, endda en profet for sit folk, men han var en forældreløs profet; med det mener jeg, at han tidligt mistede sin åndelige Fader af syne, Faderen i himlen. Hans oplevelse var tragisk. Han forsøgte at leve og undervise som Guds budbringer, men uden Gud. Buddha styrede sit frelsesskib helt op til den sikre havn, helt op til indgangen til den dødelige frelses havn, og der gik det gode skib på grund på grund af fejl i navigationskortene. Der har det ligget i mange generationer, ubevægeligt og næsten håbløst strandet. Og der har mange af jeres folk opholdt sig i alle disse år. De lever inden for rækkevidde af hvilens sikre farvande, men de nægter at gå derind, fordi den gode Buddhas ædle fartøj var så uheldig at gå på grund lige uden for havnen. Og de buddhistiske folk vil aldrig komme ind i denne havn, medmindre de opgiver deres profets filosofiske håndværk og griber fat i hans ædle ånd. Hvis dit folk var forblevet tro mod Buddhas ånd, ville du for længst være kommet ind i din havn af åndelig ro, sjælelig hvile og sikkerhed for frelse.		132:7.4 (1466.4) “Your Buddha was much better than your Buddhism. Buddha was a great man, even a prophet to his people, but he was an orphan prophet; by that I mean that he early lost sight of his spiritual Father, the Father in heaven. His experience was tragic. He tried to live and teach as a messenger of God, but without God. Buddha guided his ship of salvation right up to the safe harbor, right up to the entrance to the haven of mortal salvation, and there, because of faulty charts of navigation, the good ship ran aground. There it has rested these many generations, motionless and almost hopelessly stranded. And thereon have many of your people remained all these years. They live within hailing distance of the safe waters of rest, but they refuse to enter because the noble craft of the good Buddha met the misfortune of grounding just outside the harbor. And the Buddhist peoples never will enter this harbor unless they abandon the philosophic craft of their prophet and seize upon his noble spirit. Had your people remained true to the spirit of Buddha, you would have long since entered your haven of spirit tranquillity, soul rest, and assurance of salvation.
132:7.5 (1467.1) “Ser du, Gonod, Buddha kendte Gud i ånden, men kunne ikke opdage ham i sindet; jøderne opdagede Gud i sindet, men kunne stort set ikke kende ham i ånden. I dag flyder buddhisterne rundt i en filosofi uden Gud, mens mit folk på ynkelig vis er slaver af frygten for en Gud uden en frelsende filosofi om liv og frihed. I har en filosofi uden en Gud; jøderne har en Gud, men er stort set uden en livsfilosofi, som er relateret til den. Buddha, der ikke forestillede sig Gud som en ånd og som en far, formåede ikke i sin lære at give den moralske energi og den åndelige drivkraft, som en religion skal besidde, hvis den skal ændre en race og ophøje en nation.”		132:7.5 (1467.1) “You see, Gonod, Buddha knew God in spirit but failed clearly to discover him in mind; the Jews discovered God in mind but largely failed to know him in spirit. Today, the Buddhists flounder about in a philosophy without God, while my people are piteously enslaved to the fear of a God without a saving philosophy of life and liberty. You have a philosophy without a God; the Jews have a God but are largely without a philosophy of living as related thereto. Buddha, failing to envision God as a spirit and as a Father, failed to provide in his teaching the moral energy and the spiritual driving power which a religion must possess if it is to change a race and exalt a nation.”
132:7.6 (1467.2) Så udbrød Ganid: “Lærer, lad os lave en ny religion, en der er god nok til Indien og stor nok til Rom, og måske kan vi bytte den til jøderne for Jahve.” Og Jesus svarede: “Ganid, religioner bliver ikke skabt. Menneskers religioner vokser op over lange perioder, mens Guds åbenbaringer blinker på jorden i de menneskers liv, som åbenbarer Gud for deres medmennesker.” Men de forstod ikke betydningen af disse profetiske ord.		132:7.6 (1467.2) Then exclaimed Ganid: “Teacher, let’s you and I make a new religion, one good enough for India and big enough for Rome, and maybe we can trade it to the Jews for Yahweh.” And Jesus replied: “Ganid, religions are not made. The religions of men grow up over long periods of time, while the revelations of God flash upon earth in the lives of the men who reveal God to their fellows.” But they did not comprehend the meaning of these prophetic words.
132:7.7 (1467.3) Den aften, da de var gået til ro, kunne Ganid ikke sove. Han talte længe med sin far og sagde til sidst: “Ved du hvad, far, nogle gange tror jeg, at Joshua er en profet.” Og hans far svarede kun søvnigt: “Min søn, der er andre—”		132:7.7 (1467.3) That night after they had retired, Ganid could not sleep. He talked a long time with his father and finally said, “You know, father, I sometimes think Joshua is a prophet.” And his father only sleepily replied, “My son, there are others—”
132:7.8 (1467.4) Fra denne dag og resten af sit naturlige liv fortsatte Ganid med at udvikle sin egen religion. Han blev stærkt bevæget i sit eget sind af Jesus’ frisind, retfærdighed og tolerance. I alle deres diskussioner om filosofi og religion oplevede denne unge mand aldrig følelser af vrede eller fjendtlige reaktioner.		132:7.8 (1467.4) From this day, for the remainder of his natural life, Ganid continued to evolve a religion of his own. He was mightily moved in his own mind by Jesus’ broadmindedness, fairness, and tolerance. In all their discussions of philosophy and religion this youth never experienced feelings of resentment or reactions of antagonism.
132:7.9 (1467.5) Hvilken scene for de himmelske intelligenser at betragte, dette syn af den indiske dreng, der foreslår universets Skaber, at de laver en ny religion! Og selvom den unge mand ikke vidste det, skabte de en ny og evig religion lige der og da—denne nye vej til frelse, Guds åbenbaring til mennesket gennem og i Jesus. Det, som drengen havde allermest lyst til at gøre, gjorde han faktisk ubevidst. Og sådan var og er det altid. Det, som den oplyste og reflekterende menneskelige fantasi om åndelig undervisning og ledelse helhjertet og uselvisk ønsker at gøre og være, bliver målbart kreativt i overensstemmelse med graden af dødelig dedikation til den guddommelige udførelse af Faderens vilje. Når mennesket går i partnerskab med Gud, kan der ske store ting, og det sker også.		132:7.9 (1467.5) What a scene for the celestial intelligences to behold, this spectacle of the Indian lad proposing to the Creator of a universe that they make a new religion! And though the young man did not know it, they were making a new and everlasting religion right then and there—this new way of salvation, the revelation of God to man through, and in, Jesus. That which the lad wanted most to do he was unconsciously actually doing. And it was, and is, ever thus. That which the enlightened and reflective human imagination of spiritual teaching and leading wholeheartedly and unselfishly wants to do and be, becomes measurably creative in accordance with the degree of mortal dedication to the divine doing of the Father’s will. When man goes in partnership with God, great things may, and do, happen.