| Kapitel 140 | Paper 140 | |
| Ordinationen Af De Tolv | The Ordination of the Twelve | |
| 140:0.1 (1568.1) LIGE før middag søndag den 12. januar år 27 e.Kr. kaldte Jesus apostlene sammen til deres ordination som offentlige forkyndere af evangeliet om riget. De tolv forventede at blive kaldt næsten hver dag, så denne morgen gik de ikke langt ud fra kysten for at fiske. Flere af dem blev hængende nær kysten og reparerede deres net og rodede med deres fiskeudstyr. | 140:0.1 (1568.1) JUST before noon on Sunday, January 12, a.d. 27, Jesus called the apostles together for their ordination as public preachers of the gospel of the kingdom. The twelve were expecting to be called almost any day; so this morning they did not go out far from the shore to fish. Several of them were lingering near the shore repairing their nets and tinkering with their fishing paraphernalia. | |
| 140:0.2 (1568.2) Da Jesus gik ned ad kysten og kaldte på apostlene, kaldte han først på Andreas og Peter, som fiskede nær kysten; derefter gav han tegn til James og Johannes, som var i en båd i nærheden, på besøg hos deres far, Zebedæus, og i færd med at reparere deres net. To og to samlede han de andre apostle, og da han havde samlet alle tolv, vandrede han med dem til højlandet nord for Kapernaum, hvor han begyndte at instruere dem som forberedelse til deres formelle ordination. | 140:0.2 (1568.2) As Jesus started down the seashore calling the apostles, he first hailed Andrew and Peter, who were fishing near the shore; next he signaled to James and John, who were in a boat near by, visiting with their father, Zebedee, and mending their nets. Two by two he gathered up the other apostles, and when he had assembled all twelve, he journeyed with them to the highlands north of Capernaum, where he proceeded to instruct them in preparation for their formal ordination. | |
| 140:0.3 (1568.3) For en gangs skyld var alle tolv apostle tavse; selv Peter var i en eftertænksom stemning. Endelig var den længe ventede time kommet! De skulle gå fra hinanden med Mesteren for at deltage i en slags højtidelig ceremoni med personlig indvielse og kollektiv dedikation til det hellige arbejde med at repræsentere deres Mester i proklamationen af hans Faders riges komme. | 140:0.3 (1568.3) For once all twelve of the apostles were silent; even Peter was in a reflective mood. At last the long-waited-for hour had come! They were going apart with the Master to participate in some sort of solemn ceremony of personal consecration and collective dedication to the sacred work of representing their Master in the proclamation of the coming of his Father’s kingdom. | |
| 1. Forberedende instruktioner ^top | 1. Preliminary Instruction ^top | |
| 140:1.1 (1568.4) Før den formelle ordinationsgudstjeneste talte Jesus til de tolv, mens de sad omkring ham: “Mine brødre, denne rigets time er kommet. Jeg har taget jer med mig herud for at præsentere jer for Faderen som ambassadører for riget. Nogle af jer hørte mig tale om dette rige i synagogen, da I først blev kaldet. Hver af jer har lært mere om Faderens rige, siden I har været sammen med mig og arbejdet i byerne omkring Galilæas Sø. Men lige nu har jeg noget mere at fortælle jer om dette rige. | 140:1.1 (1568.4) Before the formal ordination service Jesus spoke to the twelve as they were seated about him: “My brethren, this hour of the kingdom has come. I have brought you apart here with me to present you to the Father as ambassadors of the kingdom. Some of you heard me speak of this kingdom in the synagogue when you first were called. Each of you has learned more about the Father’s kingdom since you have been with me working in the cities around about the Sea of Galilee. But just now I have something more to tell you concerning this kingdom. | |
| 140:1.2 (1568.5) “Det nye rige, som min Far er ved at oprette i sine jordiske børns hjerter, skal være et evigt herredømme. Der skal ikke være nogen ende på min Faders styre i hjerterne på dem, der ønsker at gøre hans guddommelige vilje. Jeg erklærer for jer, at min Fader ikke er jøders eller hedningers Gud. Mange skal komme fra øst og fra vest for at sætte sig sammen med os i Faderens rige, mens mange af Abrahams børn vil nægte at træde ind i dette nye broderskab, hvor Faderens ånd hersker i menneskebørnenes hjerter. | 140:1.2 (1568.5) “The new kingdom which my Father is about to set up in the hearts of his earth children is to be an everlasting dominion. There shall be no end of this rule of my Father in the hearts of those who desire to do his divine will. I declare to you that my Father is not the God of Jew or gentile. Many shall come from the east and from the west to sit down with us in the Father’s kingdom, while many of the children of Abraham will refuse to enter this new brotherhood of the rule of the Father’s spirit in the hearts of the children of men. | |
| 140:1.3 (1568.6) “Dette riges kraft skal ikke bestå i hæres styrke eller i rigdommes magt, men snarere i den guddommelige ånds herlighed, der skal komme for at undervise sindet og styre hjerterne hos de genfødte borgere i dette himmelske rige, Guds sønner. Dette er kærlighedens broderskab, hvor retfærdigheden hersker, og hvis kampråb skal være: Fred på jorden og god vilje til alle mennesker. Dette rige, som I så snart skal ud og forkynde, er alle tiders gode menneskers ønske, hele jordens håb og opfyldelsen af alle profeters kloge løfter. | 140:1.3 (1568.6) “The power of this kingdom shall consist, not in the strength of armies nor in the might of riches, but rather in the glory of the divine spirit that shall come to teach the minds and rule the hearts of the reborn citizens of this heavenly kingdom, the sons of God. This is the brotherhood of love wherein righteousness reigns, and whose battle cry shall be: Peace on earth and good will to all men. This kingdom, which you are so soon to go forth proclaiming, is the desire of the good men of all ages, the hope of all the earth, and the fulfillment of the wise promises of all the prophets. | |
| 140:1.4 (1569.1) “Men for jer, mine børn, og for alle andre, der vil følge jer ind i dette rige, er der sat en alvorlig prøve. Troen alene vil føre jer gennem dets portaler, men I må frembringe frugterne af min Faders ånd, hvis I vil fortsætte med at stige op i det guddommelige fællesskabs progressive liv. Sandelig, sandelig siger jeg jer: Ikke enhver, der siger: ‘Herre, Herre’, skal komme ind i Himmeriget, men derimod den, der gør min Faders vilje, som er i himlene. | 140:1.4 (1569.1) “But for you, my children, and for all others who would follow you into this kingdom, there is set a severe test. Faith alone will pass you through its portals, but you must bring forth the fruits of my Father’s spirit if you would continue to ascend in the progressive life of the divine fellowship. Verily, verily, I say to you, not every one who says, ‘Lord, Lord,’ shall enter the kingdom of heaven; but rather he who does the will of my Father who is in heaven. | |
| 140:1.5 (1569.2) “Jeres budskab til verden skal være: Søg først Guds rige og hans retfærdighed, og når I finder disse, vil alle andre ting, der er vigtige for evig overlevelse, blive sikret med dem. Og nu vil jeg gøre det klart for jer, at denne min Faders rige ikke vil komme med en ydre magtdemonstration eller med upassende demonstration. I skal ikke gå ud og forkynde riget og sige: ‘Det er her’ eller ‘Det er der,’ for dette rige, som I forkynder, er Gud inden i jer. | 140:1.5 (1569.2) “Your message to the world shall be: Seek first the kingdom of God and his righteousness, and in finding these, all other things essential to eternal survival shall be secured therewith. And now would I make it plain to you that this kingdom of my Father will not come with an outward show of power or with unseemly demonstration. You are not to go hence in the proclamation of the kingdom, saying, ‘it is here’ or ‘it is there,’ for this kingdom of which you preach is God within you. | |
| 140:1.6 (1569.3) “Den, der vil være stor i min Faders rige, skal være tjener for alle; og den, der vil være den første blandt jer, skal være sine brødres tjener. Men når I først er blevet modtaget som borgere i det himmelske rige, er I ikke længere tjenere, men sønner, sønner af den levende Gud. Og sådan skal dette rige udvikle sig i verden, indtil det nedbryder alle barrierer og får alle mennesker til at kende min Fader og tro på den frelsende sandhed, som jeg er kommet for at forkynde. Allerede nu er riget nær, og nogle af jer vil ikke dø, før I har set Guds rige komme med stor kraft. | 140:1.6 (1569.3) “Whosoever would become great in my Father’s kingdom shall become a minister to all; and whosoever would be first among you, let him become the server of his brethren. But when you are once truly received as citizens in the heavenly kingdom, you are no longer servants but sons, sons of the living God. And so shall this kingdom progress in the world until it shall break down every barrier and bring all men to know my Father and believe in the saving truth which I have come to declare. Even now is the kingdom at hand, and some of you will not die until you have seen the reign of God come in great power. | |
| 140:1.7 (1569.4) “Og det, som jeres øjne nu ser, denne lille begyndelse med tolv almindelige mænd, skal formere sig og vokse, indtil hele jorden til sidst bliver fyldt med min Faders lovprisning. Og det vil ikke så meget være ved de ord, I taler, som ved det liv, I lever, at mennesker vil vide, at I har været sammen med mig og har lært om realiteterne i riget. Og selvom jeg ikke vil lægge nogen tung byrde på jeres sind, er jeg ved at pålægge jeres sjæle det højtidelige ansvar at repræsentere mig i verden, når jeg om lidt forlader jer, som jeg nu repræsenterer min Fader i dette liv, som jeg lever i kødet.” Og da han var færdig med at tale, rejste han sig op. | 140:1.7 (1569.4) “And this which your eyes now behold, this small beginning of twelve commonplace men, shall multiply and grow until eventually the whole earth shall be filled with the praise of my Father. And it will not be so much by the words you speak as by the lives you live that men will know you have been with me and have learned of the realities of the kingdom. And while I would lay no grievous burdens upon your minds, I am about to put upon your souls the solemn responsibility of representing me in the world when I shall presently leave you as I now represent my Father in this life which I am living in the flesh.” And when he had finished speaking, he stood up. | |
| 2. Ordinationen ^top | 2. The Ordination ^top | |
| 140:2.1 (1569.5) Jesus bad nu de tolv dødelige, som netop havde lyttet til hans erklæring om riget, om at knæle i en cirkel omkring ham. Så lagde Mesteren sine hænder på hovedet af hver apostel, begyndende med Judas Iskariot og sluttende med Andreas. Da han havde velsignet dem, udstrakte han sine hænder og bad: | 140:2.1 (1569.5) Jesus now instructed the twelve mortals who had just listened to his declaration concerning the kingdom to kneel in a circle about him. Then the Master placed his hands upon the head of each apostle, beginning with Judas Iscariot and ending with Andrew. When he had blessed them, he extended his hands and prayed: | |
| 140:2.2 (1569.6) “Min Fader, jeg bringer dig nu disse mænd, mine budbringere. Blandt vores børn på jorden har jeg udvalgt disse tolv til at gå ud og repræsentere mig, som jeg gik ud for at repræsentere dig. Elsk dem og vær sammen med dem, som du har elsket og været sammen med mig. Og nu, min Fader, giv disse mænd visdom, når jeg lægger alle anliggender i det kommende rige i deres hænder. Og jeg vil, hvis det er din vilje, blive på jorden en tid for at hjælpe dem i deres arbejde for riget. Og igen, min Fader, jeg takker dig for disse mænd, og jeg overlader dem til dig, mens jeg fortsætter med at afslutte det arbejde, du har givet mig at gøre.” | 140:2.2 (1569.6) “My Father, I now bring to you these men, my messengers. From among our children on earth I have chosen these twelve to go forth to represent me as I came forth to represent you. Love them and be with them as you have loved and been with me. And now, my Father, give these men wisdom as I place all the affairs of the coming kingdom in their hands. And I would, if it is your will, tarry on earth a time to help them in their labors for the kingdom. And again, my Father, I thank you for these men, and I commit them to your keeping while I go on to finish the work you have given me to do.” | |
| 140:2.3 (1570.1) Da Jesus var færdig med at bede forblev hver af apostlene knælende på sin plads. Det tog flere minutter før selv Peter turde løfte sine øjne til at se Mesteren. Den ene efter den anden, omfavnede de Jesus, men ingen sagde noget. En stor stilhed opfyldte stedet, mens en stor skare af himmelske væsener beskuede denne højtidelige og hellige scene—Skaberen af universet overlader menneskets guddommelige broderskabs anliggende, under ledelse af de menneskelige sind. | 140:2.3 (1570.1) When Jesus had finished praying, the apostles remained each man bowed in his place. And it was many minutes before even Peter dared lift up his eyes to look upon the Master. One by one they embraced Jesus, but no man said aught. A great silence pervaded the place while a host of celestial beings looked down upon this solemn and sacred scene—the Creator of a universe placing the affairs of the divine brotherhood of man under the direction of human minds. | |
| 3. Ordinationsprædiken ^top | 3. The Ordination Sermon ^top | |
| 140:3.1 (1570.2) Så talte Jesus og sagde: “Nu, hvor I er ambassadører for min Faders rige, er I derved blevet en klasse af mennesker, der er adskilt og forskellig fra alle andre mennesker på jorden. I er nu ikke som mennesker blandt mennesker, men som de oplyste borgere i et andet og himmelsk land blandt de uvidende skabninger i denne mørke verden. Det er ikke nok, at I lever, som I gjorde før denne time, men fremover skal I leve som dem, der har smagt herlighederne ved et bedre liv og er blevet sendt tilbage til jorden som ambassadører for herskeren over den nye og bedre verden. Der forventes mere af læreren end af eleven; der kræves mere af herren end af tjeneren. Der kræves mere af borgerne i det himmelske rige end af borgerne i det jordiske styre. Nogle af de ting, jeg nu vil sige til jer, kan virke hårde, men I har valgt at repræsentere mig i verden, ligesom jeg nu repræsenterer Faderen; og som mine agenter på jorden vil I være forpligtet til at overholde den lære og praksis, der afspejler mine idealer for de dødeliges liv i rummets verdener, og som jeg eksemplificerer i mit liv på jorden, hvor jeg åbenbarer Faderen i himlen. | 140:3.1 (1570.2) Then Jesus spoke, saying: “Now that you are ambassadors of my Father’s kingdom, you have thereby become a class of men separate and distinct from all other men on earth. You are not now as men among men but as the enlightened citizens of another and heavenly country among the ignorant creatures of this dark world. It is not enough that you live as you were before this hour, but henceforth must you live as those who have tasted the glories of a better life and have been sent back to earth as ambassadors of the Sovereign of that new and better world. Of the teacher more is expected than of the pupil; of the master more is exacted than of the servant. Of the citizens of the heavenly kingdom more is required than of the citizens of the earthly rule. Some of the things which I am about to say to you may seem hard, but you have elected to represent me in the world even as I now represent the Father; and as my agents on earth you will be obligated to abide by those teachings and practices which are reflective of my ideals of mortal living on the worlds of space, and which I exemplify in my earth life of revealing the Father who is in heaven. | |
| 140:3.2 (1570.3) “Jeg sender jer ud for at forkynde frihed for de åndelige fanger, glæde for dem, der er bundet af frygt, og for at helbrede de syge i overensstemmelse med min Faders vilje i himlen. Når I finder mine børn i nød, skal I tale opmuntrende til dem og sige: | 140:3.2 (1570.3) “I send you forth to proclaim liberty to the spiritual captives, joy to those in the bondage of fear, and to heal the sick in accordance with the will of my Father in heaven. When you find my children in distress, speak encouragingly to them, saying: | |
| 140:3.3 (1570.4) “Lykkelig er de fattige i ånden, de ydmyge, for deres er Himmelrigets skatte. | 140:3.3 (1570.4) “Happy are the poor in spirit, the humble, for theirs are the treasures of the kingdom of heaven. | |
| 140:3.4 (1570.5) “Lykkelige er de, som hungrer og tørster efter retfærdighed, for de skal blive mætte. | 140:3.4 (1570.5) “Happy are they who hunger and thirst for righteousness, for they shall be filled. | |
| 140:3.5 (1570.6) “Lykkelige er de sagtmodige, for de skal arve jorden. | 140:3.5 (1570.6) “Happy are the meek, for they shall inherit the earth. | |
| 140:3.6 (1570.7) “Lykkelige er de rene af hjertet, for de skal se Gud. | 140:3.6 (1570.7) “Happy are the pure in heart, for they shall see God. | |
| 140:3.7 (1570.8) “Og tal yderligere disse ord af åndelig trøst og åndelig løfte til mine børn: | 140:3.7 (1570.8) “And even so speak to my children these further words of spiritual comfort and promise: | |
| 140:3.8 (1570.9) “Lykkelige er de, som sørger, for de skal trøstes. Lykkelige er de, der græder, for de skal modtage glædes ånd. | 140:3.8 (1570.9) “Happy are they who mourn, for they shall be comforted. Happy are they who weep, for they shall receive the spirit of rejoicing. | |
| 140:3.9 (1570.10) “Lykkelige er de barmhjertige, for de skal få barmhjertighed. | 140:3.9 (1570.10) “Happy are the merciful, for they shall obtain mercy. | |
| 140:3.10 (1570.11) “Lykkelige er fredsstifterne, for de skal kaldes Guds sønner. | 140:3.10 (1570.11) “Happy are the peacemakers, for they shall be called the sons of God. | |
| 140:3.11 (1570.12) “Lykkelige er de, der forfølges for retfærdighedens skyld, for Himmeriget er deres. Lykkelige er I, når mennesker håner jer og forfølger jer og siger alt muligt ondt om jer på falsk grundlag. Glæd jer og vær overordentlig glade, for jeres løn i himlen er stor. | 140:3.11 (1570.12) “Happy are they who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Happy are you when men shall revile you and persecute you and shall say all manner of evil against you falsely. Rejoice and be exceedingly glad, for great is your reward in heaven. | |
| 140:3.12 (1570.13) “Mine brødre, når jeg sender jer ud, er I jordens salt, salt med en frelsende smag. Men hvis dette salt har mistet sin smag, hvad skal det så saltes med? Det duer ikke til andet end at blive kastet ud og trådt under fode af mennesker. | 140:3.12 (1570.13) “My brethren, as I send you forth, you are the salt of the earth, salt with a saving savor. But if this salt has lost its savor, wherewith shall it be salted? It is henceforth good for nothing but to be cast out and trodden under foot of men. | |
| 140:3.13 (1570.14) “Du er verdens lys. En by, der ligger på en bakke, kan ikke skjules. Man tænder heller ikke et lys og sætter det under en skæppe, men på en lysestage, og det giver lys til alle, der er i huset. Lad jeres lys skinne for mennesker, så de kan se jeres gode gerninger og blive ledt til at ære jeres Fader, som er i himlene. | 140:3.13 (1570.14) “You are the light of the world. A city set upon a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it gives light to all who are in the house. Let your light so shine before men that they may see your good works and be led to glorify your Father who is in heaven. | |
| 140:3.14 (1571.1) “Jeg sender jer ud i verden for at repræsentere mig og fungere som ambassadører for min Faders rige, og når I går ud for at forkynde det glade budskab, skal I sætte jeres lid til den Fader, hvis sendebud I er. Gør ikke med magt modstand mod uretfærdighed; sæt ikke din lid til kødets arm. Hvis din næste slår dig på den højre kind, så vend også den anden kind til ham. Vær villige til at lide uretfærdighed frem for at gå rettens vej indbyrdes. Vær venlige og barmhjertige over for alle, der er i nød og trænger til hjælp. | 140:3.14 (1571.1) “I am sending you out into the world to represent me and to act as ambassadors of my Father’s kingdom, and as you go forth to proclaim the glad tidings, put your trust in the Father whose messengers you are. Do not forcibly resist injustice; put not your trust in the arm of the flesh. If your neighbor smites you on the right cheek, turn to him the other also. Be willing to suffer injustice rather than to go to law among yourselves. In kindness and with mercy minister to all who are in distress and in need. | |
| 140:3.15 (1571.2) “Jeg siger til jer: Elsk jeres fjender, gør godt mod dem, der hader jer, velsign dem, der forbander jer, og bed for dem, der foragter jer. Og alt, hvad I tror, at jeg vil gøre mod mennesker, det skal I også gøre mod dem. | 140:3.15 (1571.2) “I say to you: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who despitefully use you. And whatsoever you believe that I would do to men, do you also to them. | |
| 140:3.16 (1571.3) “Jeres far i himlen lader solen skinne på både de onde og de gode, og han lader det regne på både de retfærdige og de uretfærdige. I er Guds sønner; endnu mere, I er nu ambassadører for min Faders rige. Vær barmhjertige, ligesom Gud er barmhjertig, og i rigets evige fremtid skal I være fuldkomne, ligesom jeres himmelske Fader er fuldkommen. | 140:3.16 (1571.3) “Your Father in heaven makes the sun to shine on the evil as well as upon the good; likewise he sends rain on the just and the unjust. You are the sons of God; even more, you are now the ambassadors of my Father’s kingdom. Be merciful, even as God is merciful, and in the eternal future of the kingdom you shall be perfect, even as your heavenly Father is perfect. | |
| 140:3.17 (1571.4) “I har fået til opgave at frelse mennesker, ikke at dømme dem. Ved slutningen af jeres jordiske liv vil I alle forvente barmhjertighed; derfor kræver jeg af jer, at I i jeres jordiske liv viser barmhjertighed over for alle jeres brødre i kødet. Begå ikke den fejl at forsøge at plukke splinten ud af din broders øje, når der er en bjælke i dit eget øje. Når du først har kastet bjælken ud af dit eget øje, kan du bedre se at kaste splinten ud af din broders øje. | 140:3.17 (1571.4) “You are commissioned to save men, not to judge them. At the end of your earth life you will all expect mercy; therefore do I require of you during your mortal life that you show mercy to all of your brethren in the flesh. Make not the mistake of trying to pluck a mote out of your brother’s eye when there is a beam in your own eye. Having first cast the beam out of your own eye, you can the better see to cast the mote out of your brother’s eye. | |
| 140:3.18 (1571.5) “Skeln klart til sandheden, lev det retfærdige liv uden frygt, og så skal I være mine apostle og min Faders ambassadører. I har hørt det sagt: ‘Hvis den blinde leder den blinde, falder de begge i afgrunden.’ Hvis I vil lede andre ind i riget, må I selv vandre i den levende sandheds klare lys. I alle rigets anliggender formaner jeg jer til at vise retfærdig dømmekraft og skarp visdom. Giv ikke hundene det, der er helligt, og kast ikke jeres perler for svinene, så de ikke træder jeres perler under fode og vender sig mod jer for at rive jer i stykker. | 140:3.18 (1571.5) “Discern the truth clearly; live the righteous life fearlessly; and so shall you be my apostles and my Father’s ambassadors. You have heard it said: ‘If the blind lead the blind, they both shall fall into the pit.’ If you would guide others into the kingdom, you must yourselves walk in the clear light of living truth. In all the business of the kingdom I exhort you to show just judgment and keen wisdom. Present not that which is holy to dogs, neither cast your pearls before swine, lest they trample your gems under foot and turn to rend you. | |
| 140:3.19 (1571.6) “Jeg advarer jer mod falske profeter, der kommer til jer i fåreklæder, mens de indeni er som glubske ulve. I skal kende dem på deres frugter. Samler man druer fra torne eller figner fra tidsler? Ethvert godt træ bærer god frugt, men det korrupte træ bærer ond frugt. Et godt træ kan ikke give ond frugt, og et fordærvet træ kan heller ikke give god frugt. Ethvert træ, der ikke bærer god frugt, bliver øjeblikkeligt hugget ned og kastet på bålet. For at få adgang til himlenes rige er det motivet, der tæller. Min Fader ser ind i menneskers hjerter og dømmer ud fra deres indre længsler og deres oprigtige intentioner. | 140:3.19 (1571.6) “I warn you against false prophets who will come to you in sheep’s clothing, while on the inside they are as ravening wolves. By their fruits you shall know them. Do men gather grapes from thorns or figs from thistles? Even so, every good tree brings forth good fruit, but the corrupt tree bears evil fruit. A good tree cannot yield evil fruit, neither can a corrupt tree produce good fruit. Every tree that does not bring forth good fruit is presently hewn down and cast into the fire. In gaining an entrance into the kingdom of heaven, it is the motive that counts. My Father looks into the hearts of men and judges by their inner longings and their sincere intentions. | |
| 140:3.20 (1571.7) “På dommens store dag vil mange sige til mig: ‘Har vi ikke profeteret i dit navn og ved dit navn gjort mange underfulde gerninger?’ Men jeg vil være tvunget til at sige til dem: ‘Jeg har aldrig kendt jer; gå bort fra mig, I, som er falske lærere.’ Men enhver, der hører denne anklage og oprigtigt udfører sin opgave med at repræsentere mig over for mennesker, ligesom jeg har repræsenteret min Fader over for jer, skal finde en rigelig indgang til min tjeneste og til den himmelske Faders rige.” | 140:3.20 (1571.7) “In the great day of the kingdom judgment, many will say to me, ‘Did we not prophesy in your name and by your name do many wonderful works?’ But I will be compelled to say to them, ‘I never knew you; depart from me you who are false teachers.’ But every one who hears this charge and sincerely executes his commission to represent me before men even as I have represented my Father to you, shall find an abundant entrance into my service and into the kingdom of the heavenly Father.” | |
| 140:3.21 (1571.8) Aldrig før havde apostlene hørt Jesus tale på denne måde, for han havde talt til dem som en, der havde den højeste autoritet. De kom ned fra bjerget ved solnedgang, men ingen stillede Jesus et spørgsmål. | 140:3.21 (1571.8) Never before had the apostles heard Jesus speak in this way, for he had talked to them as one having supreme authority. They came down from the mountain about sundown, but no man asked Jesus a question. | |
| 4. I er jordens salt ^top | 4. You Are the Salt of the Earth ^top | |
| 140:4.1 (1572.1) Den såkaldte “Bjergprædiken” er ikke Jesu evangelium. Den indeholder mange nyttige instruktioner, men det var Jesu ordinationsopfordring til de tolv apostle. Det var Mesterens personlige ordre til dem, der skulle fortsætte med at forkynde evangeliet og stræbe efter at repræsentere ham i menneskenes verden, ligesom han så veltalende og perfekt repræsenterede sin Fader. | 140:4.1 (1572.1) The so-called “Sermon on the Mount” is not the gospel of Jesus. It does contain much helpful instruction, but it was Jesus’ ordination charge to the twelve apostles. It was the Master’s personal commission to those who were to go on preaching the gospel and aspiring to represent him in the world of men even as he was so eloquently and perfectly representative of his Father. | |
| 140:4.2 (1572.2) “I er jordens salt, salt med en frelsende smag. Men hvis saltet mister sin smag, hvordan skal det da blive salt igen? Det er ikke godt for noget undtagen at blive smidt ud og trampet ned af mennesker.” | 140:4.2 (1572.2) “You are the salt of the earth, salt with a saving savor. But if this salt has lost its savor, wherewith shall it be salted? It is henceforth good for nothing but to be cast out and trodden under foot of men.” | |
| 140:4.3 (1572.3) På Jesu tid var salt kostbart. Det blev endda brugt som penge. Det moderne ord “løn” er afledt af salt. Salt giver ikke kun maden smag, men er også et konserveringsmiddel. Det gør andre ting mere velsmagende, og derfor tjener det ved at blive brugt. | 140:4.3 (1572.3) In Jesus’ time salt was precious. It was even used for money. The modern word “salary” is derived from salt. Salt not only flavors food, but it is also a preservative. It makes other things more tasty, and thus it serves by being spent. | |
| 140:4.4 (1572.4) “I er verdens lys. En by, der ligger på en bakke kan ikke skjules. Mennesker tænder heller ikke et lys og sætter det under en skæppe, men på en lysestage; så det giver lys til alle, der er i huset. Lad dit lys skinne på samme måde for menneskerne, at de må se jeres gode gerninger og blive ført til at ære jeres Fader, som er i Himlen.” | 140:4.4 (1572.4) “You are the light of the world. A city set on a hill cannot be hid. Neither do men light a candle and put it under a bushel, but on a candlestick; and it gives light to all who are in the house. Let your light so shine before men that they may see your good works and be led to glorify your Father who is in heaven.” | |
| 140:4.5 (1572.5) Mens lyset fordriver mørket, kan det også være så “blændende” at det forvirrer og frustrerer. Vi formanes til at lade vores lys skinne så meget, at vores medmennesker vil blive ledt ind på nye og gudfrygtige veje til et bedre liv. Vores lys skal skinne på en sådan måde, at det ikke tiltrækker opmærksomhed til os selv. Selv ens kald kan bruges som en effektiv “refleksion” til at sprede dette livslys. | 140:4.5 (1572.5) While light dispels darkness, it can also be so “blinding” as to confuse and frustrate. We are admonished to let our light so shine that our fellows will be guided into new and godly paths of enhanced living. Our light should so shine as not to attract attention to self. Even one’s vocation can be utilized as an effective “reflector” for the dissemination of this light of life. | |
| 140:4.6 (1572.6) Stærke karakterer kommer ikke af ikke at gøre forkert, men snarere af faktisk at gøre rigtigt. Uselviskhed er kendetegnende for menneskelig storhed. De højeste niveauer af selvrealisering opnås ved tilbedelse og tjeneste. Den lykkelige og effektive person er ikke motiveret af frygt for at gøre noget forkert, men af kærlighed til at gøre det rigtige. | 140:4.6 (1572.6) Strong characters are not derived from not doing wrong but rather from actually doing right. Unselfishness is the badge of human greatness. The highest levels of self-realization are attained by worship and service. The happy and effective person is motivated, not by fear of wrongdoing, but by love of right doing. | |
| 140:4.7 (1572.7) “På deres frugter skal I kende dem.” Personligheden er dybest set uforanderlig; det, der forandrer sig—vokser—er den moralske karakter. Den største fejl i moderne religioner er negativisme. Det træ, der ikke bærer frugt, bliver “hugget ned og kastet i ilden.” Moralsk værdi kan ikke udledes af ren undertrykkelse—at adlyde påbuddet “Du skal ikke.” Frygt og skam er uværdige motiver for religiøst liv. Religion er kun gyldig, når den afslører Guds faderskab og styrker menneskers broderskab. | 140:4.7 (1572.7) “By their fruits you shall know them.” Personality is basically changeless; that which changes—grows—is the moral character. The major error of modern religions is negativism. The tree which bears no fruit is “hewn down and cast into the fire.” Moral worth cannot be derived from mere repression—obeying the injunction “Thou shalt not.” Fear and shame are unworthy motivations for religious living. Religion is valid only when it reveals the fatherhood of God and enhances the brotherhood of men. | |
| 140:4.8 (1572.8) En effektiv livsfilosofi dannes af en kombination af kosmisk indsigt og summen af ens følelsesmæssige reaktioner på det sociale og økonomiske miljø. Husk på det: Mens nedarvede drifter ikke kan ændres fundamentalt, kan følelsesmæssige reaktioner på sådanne drifter ændres; derfor kan den moralske natur ændres, karakteren kan forbedres. I den stærke karakter er de følelsesmæssige reaktioner integreret og koordineret, og dermed skabes en forenet personlighed. Mangelfuld forening svækker den moralske natur og skaber ulykkelighed. | 140:4.8 (1572.8) An effective philosophy of living is formed by a combination of cosmic insight and the total of one’s emotional reactions to the social and economic environment. Remember: While inherited urges cannot be fundamentally modified, emotional responses to such urges can be changed; therefore the moral nature can be modified, character can be improved. In the strong character emotional responses are integrated and co-ordinated, and thus is produced a unified personality. Deficient unification weakens the moral nature and engenders unhappiness. | |
| 140:4.9 (1572.9) Uden et værdigt mål bliver livet formålsløst og urentabelt, og resultatet er megen ulykke. Jesu tale ved ordinationen af de tolv udgør en mesterlig livsfilosofi. Jesus formanede sine tilhængere til at udøve erfaringsbaseret tro. Han formanede dem til ikke at forlade sig på intellektuel enighed, godtroenhed og etablerede autoriteter. | 140:4.9 (1572.9) Without a worthy goal, life becomes aimless and unprofitable, and much unhappiness results. Jesus’ discourse at the ordination of the twelve constitutes a master philosophy of life. Jesus exhorted his followers to exercise experiential faith. He admonished them not to depend on mere intellectual assent, credulity, and established authority. | |
| 140:4.10 (1573.1) Uddannelse bør være en teknik til at lære (opdage) de bedre metoder til at tilfredsstille vores naturlige og nedarvede drifter, og lykke er det samlede resultat af disse forbedrede teknikker til følelsesmæssig tilfredsstillelse. Lykke afhænger ikke meget af miljøet, selvom behagelige omgivelser i høj grad kan bidrage til det. | 140:4.10 (1573.1) Education should be a technique of learning (discovering) the better methods of gratifying our natural and inherited urges, and happiness is the resulting total of these enhanced techniques of emotional satisfactions. Happiness is little dependent on environment, though pleasing surroundings may greatly contribute thereto. | |
| 140:4.11 (1573.2) Enhver dødelig længes virkelig efter at være et fuldkomment menneske, at være fuldkommen, som Faderen i himlen er fuldkommen, og det er muligt at opnå, fordi “universet i sidste ende virkelig er faderligt.” | 140:4.11 (1573.2) Every mortal really craves to be a complete person, to be perfect even as the Father in heaven is perfect, and such attainment is possible because in the last analysis the “universe is truly fatherly.” | |
| 5. Faderlig og broderlig kærlighed ^top | 5. Fatherly and Brotherly Love ^top | |
| 140:5.1 (1573.3) Fra Bjergprædikenen til talen ved den sidste nadver lærte Jesus sine tilhængere at udvise faderlig kærlighed snarere end broderlig kærlighed. Broderkærlighed ville være at elske sin næste, som man elsker sig selv, og det ville være en tilstrækkelig opfyldelse af den “gyldne regel.” Men faderlig kærlighed ville kræve, at du skulle elske dine medmennesker, som Jesus elsker dig. | 140:5.1 (1573.3) From the Sermon on the Mount to the discourse of the Last Supper, Jesus taught his followers to manifest fatherly love rather than brotherly love. Brotherly love would love your neighbor as you love yourself, and that would be adequate fulfillment of the “golden rule.” But fatherly affection would require that you should love your fellow mortals as Jesus loves you. | |
| 140:5.2 (1573.4) Jesus elsker menneskeheden med en dobbelt hengivenhed. Han levede på jorden som en dobbelt personlighed—menneskelig og guddommelig. Som Guds søn elsker han mennesket med en faderlig kærlighed—han er menneskets Skaber, dets univers’ Fader. Som Menneskesønnen elsker Jesus de dødelige som en bror—han var i sandhed et menneske blandt mennesker. | 140:5.2 (1573.4) Jesus loves mankind with a dual affection. He lived on earth as a twofold personality—human and divine. As the Son of God he loves man with a fatherly love—he is man’s Creator, his universe Father. As the Son of Man, Jesus loves mortals as a brother—he was truly a man among men. | |
| 140:5.3 (1573.5) Jesus forventede ikke, at hans tilhængere skulle opnå en umulig manifestation af broderkærlighed, men han forventede, at de skulle stræbe så meget efter at være som Gud—at være fuldkomne, som Faderen i himlen er fuldkommen—at de kunne begynde at se på mennesket, som Gud ser på sine skabninger, og derfor kunne begynde at elske mennesker, som Gud elsker dem—at vise begyndelsen til en faderlig hengivenhed. I løbet af disse formaninger til de tolv apostle forsøgte Jesus at afsløre dette nye begreb om faderlig kærlighed, da det er relateret til visse følelsesmæssige holdninger, der er involveret i at foretage adskillige miljømæssige sociale justeringer. | 140:5.3 (1573.5) Jesus did not expect his followers to achieve an impossible manifestation of brotherly love, but he did expect them to so strive to be like God—to be perfect even as the Father in heaven is perfect—that they could begin to look upon man as God looks upon his creatures and therefore could begin to love men as God loves them—to show forth the beginnings of a fatherly affection. In the course of these exhortations to the twelve apostles, Jesus sought to reveal this new concept of fatherly love as it is related to certain emotional attitudes concerned in making numerous environmental social adjustments. | |
| 140:5.4 (1573.6) Mesteren introducerede denne betydningsfulde tale ved at henlede opmærksomheden på fire trosholdninger som optakt til den efterfølgende skildring af hans fire transcendente og suveræne reaktioner på faderlig kærlighed i modsætning til begrænsningerne i ren broderlig kærlighed. | 140:5.4 (1573.6) The Master introduced this momentous discourse by calling attention to four faith attitudes as the prelude to the subsequent portrayal of his four transcendent and supreme reactions of fatherly love in contrast to the limitations of mere brotherly love. | |
| 140:5.5 (1573.7) Han talte først om dem, der var fattige i ånden, hungrede efter retfærdighed, udholdt mildhed, og som var rene af hjertet. Sådanne åndsindsigtsfulde dødelige kunne forventes at opnå sådanne niveauer af guddommelig uselviskhed, at de ville være i stand til at forsøge sig med den fantastiske udøvelse af faderlig kærlighed; at de selv som sørgende ville være i stand til at vise barmhjertighed, fremme fred og udholde forfølgelser, og i alle disse vanskelige situationer at elske selv ukærlige mennesker med en faderlig kærlighed. En fars hengivenhed kan nå niveauer af hengivenhed, der umådeligt overgår en brors hengivenhed. | 140:5.5 (1573.7) He first talked about those who were poor in spirit, hungered after righteousness, endured meekness, and who were pure in heart. Such spirit-discerning mortals could be expected to attain such levels of divine selflessness as to be able to attempt the amazing exercise of fatherly affection; that even as mourners they would be empowered to show mercy, promote peace, and endure persecutions, and throughout all of these trying situations to love even unlovely mankind with a fatherly love. A father’s affection can attain levels of devotion that immeasurably transcend a brother’s affection. | |
| 140:5.6 (1573.8) Troen og kærligheden i disse saligheder styrker den moralske karakter og skaber lykke. Frygt og vrede svækker karakteren og ødelægger lykken. Denne betydningsfulde prædiken startede med en tone af lykke. | 140:5.6 (1573.8) The faith and the love of these beatitudes strengthen moral character and create happiness. Fear and anger weaken character and destroy happiness. This momentous sermon started out upon the note of happiness. | |
| 140:5.7 (1573.9) 1. “Lykkelige er de fattige i ånden—de ydmyge.” For et barn er lykke tilfredsstillelsen af en umiddelbar trang til nydelse. Den voksne er villig til at så frø af selvfornægtelse for at høste efterfølgende høst af forøget lykke. På Jesu tid og siden er lykke alt for ofte blevet forbundet med tanken om at besidde rigdom. I historien om farisæeren og tolderen, der bad i templet, følte den ene sig rig i ånden—egoistisk; den anden følte sig “fattig i ånden”—ydmyg. Den ene var selvtilstrækkelig, den anden var lærenem og sandhedssøgende. De fattige i ånden søger efter mål for åndelig rigdom—efter Gud. Og sådanne sandhedssøgere behøver ikke at vente på belønninger i en fjern fremtid; de bliver belønnet nu. De finder himlenes rige i deres egne hjerter, og de oplever en sådan lykke nu. | 140:5.7 (1573.9) 1. “Happy are the poor in spirit—the humble.” To a child, happiness is the satisfaction of immediate pleasure craving. The adult is willing to sow seeds of self-denial in order to reap subsequent harvests of augmented happiness. In Jesus’ times and since, happiness has all too often been associated with the idea of the possession of wealth. In the story of the Pharisee and the publican praying in the temple, the one felt rich in spirit—egotistical; the other felt “poor in spirit”—humble. One was self-sufficient; the other was teachable and truth-seeking. The poor in spirit seek for goals of spiritual wealth—for God. And such seekers after truth do not have to wait for rewards in a distant future; they are rewarded now. They find the kingdom of heaven within their own hearts, and they experience such happiness now. | |
| 140:5.8 (1574.1) 2. “Lykkelige er de, som hungrer og tørster efter retfærdighed, for de skal mættes.” Kun dem, der føler sig fattige i ånden hungrer nogensinde efter retfærdighed. Kun den ydmyge søger guddommelig kraft og længsel efter åndelig styrke. Men det er yderst farligt bevidst at engagere sig i åndelig faste for at øge sin appetit for åndelige begavelse. Fysisk faste bliver farlig efter fire eller fem dage; man kan let miste al appetit. Langvarig faste, enten fysisk eller åndelig, har en tendens til helt at ødelægge sult. | 140:5.8 (1574.1) 2. “Happy are they who hunger and thirst for righteousness, for they shall be filled.” Only those who feel poor in spirit will ever hunger for righteousness. Only the humble seek for divine strength and crave spiritual power. But it is most dangerous to knowingly engage in spiritual fasting in order to improve one’s appetite for spiritual endowments. Physical fasting becomes dangerous after four or five days; one is apt to lose all desire for food. Prolonged fasting, either physical or spiritual, tends to destroy hunger. | |
| 140:5.9 (1574.2) Erfaringsmæssig retfærdighed er en fornøjelse, ikke en pligt. Jesu retfærdighed er en dynamisk kærlighed—faderlig-brorlig hengivenhed. Det er ikke den negative eller du-skal-ikke-type retfærdighed. Hvordan kan man nogensinde hungre efter noget negativt—noget, man “ikke skal gøre”? | 140:5.9 (1574.2) Experiential righteousness is a pleasure, not a duty. Jesus’ righteousness is a dynamic love—fatherly-brotherly affection. It is not the negative or thou-shalt-not type of righteousness. How could one ever hunger for something negative—something “not to do”? | |
| 140:5.10 (1574.3) Det er ikke så let at lære et barnesind disse to første saligheder, men det modne sind bør forstå deres betydning. | 140:5.10 (1574.3) It is not so easy to teach a child mind these first two of the beatitudes, but the mature mind should grasp their significance. | |
| 140:5.11 (1574.4) 3. “Lykkelige er de sagtmodige, for de skal arve jorden.” Ægte ydmyghed har intet med frygt at gøre. Det er snarere en holdning, hvor mennesket samarbejder med Gud—“ske din vilje.” Den omfatter tålmodighed og overbærenhed og er motiveret af en urokkelig tro på et lovlydigt og venligt univers. Den mestrer alle fristelser til at gøre oprør mod den guddommelige ledelse. Jesus var den ideelle ydmyge mand på Urantia, og han arvede et enormt univers. | 140:5.11 (1574.4) 3. “Happy are the meek, for they shall inherit the earth.” Genuine meekness has no relation to fear. It is rather an attitude of man co-operating with God—“Your will be done.” It embraces patience and forbearance and is motivated by an unshakable faith in a lawful and friendly universe. It masters all temptations to rebel against the divine leading. Jesus was the ideal meek man of Urantia, and he inherited a vast universe. | |
| 140:5.12 (1574.5) 4. “Lykkelige er de rene af hjertet, for de skal se Gud.” Åndelig renhed er ikke en negativ kvalitet, bortset fra at den mangler mistænksomhed og hævn. Da Jesus diskuterede renhed, havde han ikke til hensigt udelukkende at beskæftige sig med menneskers seksuelle holdninger. Han henviste mere til den tro, som mennesket bør have på sine medmennesker; den tro, som en forælder har på sit barn, og som gør ham i stand til at elske sine medmennesker, ligesom en far ville elske dem. En fars kærlighed behøver ikke at forkæle, og den tolererer ikke ondskab, men den er altid antikynisk. Faderlig kærlighed har et enkelt formål, og den ser altid efter det bedste i mennesket; det er holdningen hos en sand forælder. | 140:5.12 (1574.5) 4. “Happy are the pure in heart, for they shall see God.” Spiritual purity is not a negative quality, except that it does lack suspicion and revenge. In discussing purity, Jesus did not intend to deal exclusively with human sex attitudes. He referred more to that faith which man should have in his fellow man; that faith which a parent has in his child, and which enables him to love his fellows even as a father would love them. A father’s love need not pamper, and it does not condone evil, but it is always anticynical. Fatherly love has singleness of purpose, and it always looks for the best in man; that is the attitude of a true parent. | |
| 140:5.13 (1574.6) At se Gud—ved tro—betyder at opnå sand åndelig indsigt. Og åndelig indsigt forbedrer Retterens vejledning, og disse øger i sidste ende Gudsbevidstheden. Og når du kender Faderen, bliver du bekræftet i visheden om guddommeligt slægtskab, og du kan i stigende grad elske hver af dine brødre i kødet, ikke kun som en bror—med broderlig kærlighed—men også som en far—med faderlig hengivenhed. | 140:5.13 (1574.6) To see God—by faith—means to acquire true spiritual insight. And spiritual insight enhances Adjuster guidance, and these in the end augment God-consciousness. And when you know the Father, you are confirmed in the assurance of divine sonship, and you can increasingly love each of your brothers in the flesh, not only as a brother—with brotherly love—but also as a father—with fatherly affection. | |
| 140:5.14 (1574.7) Det er nemt at lære denne formaning, selv til et barn. Børn er naturligt tillidsfulde, og forældre bør sørge for, at de ikke mister denne enkle tro. Når du har med børn at gøre, skal du undgå alt bedrag og afholde dig fra at antyde mistanke. Hjælp dem klogt med at vælge deres helte og vælge deres livsværk. | 140:5.14 (1574.7) It is easy to teach this admonition even to a child. Children are naturally trustful, and parents should see to it that they do not lose that simple faith. In dealing with children, avoid all deception and refrain from suggesting suspicion. Wisely help them to choose their heroes and select their lifework. | |
| 140:5.15 (1574.8) Og så fortsatte Jesus med at instruere sine tilhængere i realiseringen af hovedformålet med al menneskelig kamp—perfektion—selv guddommelig opnåelse. Han formanede dem altid: “Vær fuldkomne, ligesom jeres Fader i himlen er fuldkommen.” Han formanede ikke de tolv til at elske deres næste, som de elskede sig selv. Det ville have været en værdig præstation; det ville have indikeret, at de havde opnået broderkærlighed. Han formanede snarere sine apostle til at elske mennesker, som han havde elsket dem—at elske med en faderlig såvel som en broderlig hengivenhed. Og han illustrerede dette ved at pege på de fire højeste reaktioner på faderlig kærlighed: | 140:5.15 (1574.8) And then Jesus went on to instruct his followers in the realization of the chief purpose of all human struggling—perfection—even divine attainment. Always he admonished them: “Be you perfect, even as your Father in heaven is perfect.” He did not exhort the twelve to love their neighbors as they loved themselves. That would have been a worthy achievement; it would have indicated the achievement of brotherly love. He rather admonished his apostles to love men as he had loved them—to love with a fatherly as well as a brotherly affection. And he illustrated this by pointing out four supreme reactions of fatherly love: | |
| 140:5.16 (1575.1) 1. “Lykkelige er de, som sørger, for de skal trøstes.” Såkaldt sund fornuft eller den bedste logik ville aldrig foreslå, at man kunne blive lykkelig af at sørge. Men Jesus henviste ikke til ydre eller demonstrativ sorg. Han hentydede til en følelsesmæssig holdning af ømhjertethed. Det er en stor fejl at lære drenge og unge mænd, at det er umandigt at vise ømhed eller på anden måde give udtryk for følelsesmæssige følelser eller fysisk lidelse. Sympati er en værdig egenskab hos både mænd og kvinder. Det er ikke nødvendigt at være hårdhudet for at være mandig. Det er den forkerte måde at skabe modige mænd på. Verdens store mænd har ikke været bange for at sørge. Moses, den sørgende, var en større mand end både Samson og Goliat. Moses var en fremragende leder, men han var også en mand af ydmyghed. At være følsom og lydhør over for menneskelige behov skaber ægte og varig lykke, mens sådanne venlige holdninger beskytter sjælen mod de destruktive påvirkninger fra vrede, had og mistænksomhed. | 140:5.16 (1575.1) 1. “Happy are they who mourn, for they shall be comforted.” So-called common sense or the best of logic would never suggest that happiness could be derived from mourning. But Jesus did not refer to outward or ostentatious mourning. He alluded to an emotional attitude of tenderheartedness. It is a great error to teach boys and young men that it is unmanly to show tenderness or otherwise to give evidence of emotional feeling or physical suffering. Sympathy is a worthy attribute of the male as well as the female. It is not necessary to be calloused in order to be manly. This is the wrong way to create courageous men. The world’s great men have not been afraid to mourn. Moses, the mourner, was a greater man than either Samson or Goliath. Moses was a superb leader, but he was also a man of meekness. Being sensitive and responsive to human need creates genuine and lasting happiness, while such kindly attitudes safeguard the soul from the destructive influences of anger, hate, and suspicion. | |
| 140:5.17 (1575.2) 2. “Lykkelige er de barmhjertige, for de skal få barmhjertighed.” Barmhjertighed betegner her højden og dybden og bredden af det sandeste venskab—kærlig venlighed. Barmhjertighed kan nogle gange være passiv, men her er den aktiv og dynamisk—den ypperste faderlighed. En kærlig forælder har ikke svært ved at tilgive sit barn, selv mange gange. Og hos et uspoleret barn er trangen til at lindre lidelse naturlig. Børn er normalt venlige og sympatiske, når de er gamle nok til at forstå de faktiske forhold. | 140:5.17 (1575.2) 2. “Happy are the merciful, for they shall obtain mercy.” Mercy here denotes the height and depth and breadth of the truest friendship—loving-kindness. Mercy sometimes may be passive, but here it is active and dynamic—supreme fatherliness. A loving parent experiences little difficulty in forgiving his child, even many times. And in an unspoiled child the urge to relieve suffering is natural. Children are normally kind and sympathetic when old enough to appreciate actual conditions. | |
| 140:5.18 (1575.3) 3. “Lykkelige er de, der stifter fred, for de skal kaldes Guds sønner.” Jesu tilhørere længtes efter militær udfrielse, ikke efter fredsstiftere. Men Jesu fred er ikke af den fredelige og negative slags. I lyset af prøvelser og forfølgelser sagde han: “Min fred efterlader jeg hos jer.” “Jeres hjerte skal ikke være uroligt, og det skal ikke være bange.” Det er den fred, der forhindrer ødelæggende konflikter. Personlig fred integrerer personligheden. Social fred forebygger frygt, grådighed og vrede. Politisk fred forebygger racemodsætninger, national mistænksomhed og krig. Fredsskabelse er kuren mod mistillid og mistænksomhed. | 140:5.18 (1575.3) 3. “Happy are the peacemakers, for they shall be called the sons of God.” Jesus’ hearers were longing for military deliverance, not for peacemakers. But Jesus’ peace is not of the pacific and negative kind. In the face of trials and persecutions he said, “My peace I leave with you.” “Let not your heart be troubled, neither let it be afraid.” This is the peace that prevents ruinous conflicts. Personal peace integrates personality. Social peace prevents fear, greed, and anger. Political peace prevents race antagonisms, national suspicions, and war. Peacemaking is the cure of distrust and suspicion. | |
| 140:5.19 (1575.4) Man kan sagtens lære børn at fungere som fredsskabere. De kan lide holdaktiviteter, de kan lide at lege sammen. Mesteren sagde på et andet tidspunkt: “Den, der vil frelse sit liv, skal miste det, men den, der vil miste sit liv, skal finde det.” | 140:5.19 (1575.4) Children can easily be taught to function as peacemakers. They enjoy team activities; they like to play together. Said the Master at another time: “Whosoever will save his life shall lose it, but whosoever will lose his life shall find it.” | |
| 140:5.20 (1575.5) 4. “Lykkelige er de, der forfølges for retfærdighedens skyld, for himlenes rige er deres. Lykkelige er I, når mennesker håner jer og forfølger jer og siger alt muligt ondt om jer på falsk grundlag. Fryd jer og vær overordentlig glade, for stor er jeres belønning i himlen.” | 140:5.20 (1575.5) 4. “Happy are they who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Happy are you when men shall revile you and persecute you and shall say all manner of evil against you falsely. Rejoice and be exceedingly glad, for great is your reward in heaven.” | |
| 140:5.21 (1575.6) Så ofte følger forfølgelse efter fred. Men unge mennesker og modige voksne viger aldrig tilbage for vanskeligheder eller fare. “Intet menneske har større kærlighed end at give sit liv for sine venner.” Og en faderlig kærlighed kan frit gøre alle disse ting—ting, som broderlig kærlighed næppe kan omfatte. Og fremskridt har altid været den endelige høst af forfølgelse. | 140:5.21 (1575.6) So often persecution does follow peace. But young people and brave adults never shun difficulty or danger. “Greater love has no man than to lay down his life for his friends.” And a fatherly love can freely do all these things—things which brotherly love can hardly encompass. And progress has always been the final harvest of persecution. | |
| 140:5.22 (1575.7) Børn reagerer altid på udfordringen med mod. Unge er altid villige til at “tage en tørn.” Og alle børn bør tidligt lære at ofre sig. | 140:5.22 (1575.7) Children always respond to the challenge of courage. Youth is ever willing to “take a dare.” And every child should early learn to sacrifice. | |
| 140:5.23 (1575.8) Og således afsløres det, at salighederne i Bjergprædikenen er baseret på tro og kærlighed og ikke på lov—etik og pligt. | 140:5.23 (1575.8) And so it is revealed that the beatitudes of the Sermon on the Mount are based on faith and love and not on law—ethics and duty. | |
| 140:5.24 (1575.9) Faderlig kærlighed nyder at gengælde godt for ondt—at gøre godt som gengældelse for uretfærdighed. | 140:5.24 (1575.9) Fatherly love delights in returning good for evil—doing good in retaliation for injustice. | |
| 6. Ordinationensaftenen ^top | 6. The Evening of the Ordination ^top | |
| 140:6.1 (1576.1) Søndag aften, da de nåede frem til Zebedæus’ hjem i højlandet nord for Kapernaum, spiste Jesus og de tolv et simpelt måltid. Bagefter, mens Jesus gik en tur langs stranden, talte de tolv med hinanden. Efter en kort konference, mens tvillingerne lavede et lille bål for at give dem varme og mere lys, gik Andreas ud for at finde Jesus, og da han havde indhentet ham, sagde han: “Mester, mine brødre er ude af stand til at forstå, hvad du har sagt om riget. Vi føler os ikke i stand til at begynde dette arbejde, før du har givet os yderligere instruktion. Jeg er kommet for at bede dig om at slutte dig til os i haven og hjælpe os med at forstå betydningen af dine ord.” Og Jesus gik sammen med Andreas for at mødes med apostlene. | 140:6.1 (1576.1) Sunday evening, on reaching the home of Zebedee from the highlands north of Capernaum, Jesus and the twelve partook of a simple meal. Afterward, while Jesus went for a walk along the beach, the twelve talked among themselves. After a brief conference, while the twins built a small fire to give them warmth and more light, Andrew went out to find Jesus, and when he had overtaken him, he said: “Master, my brethren are unable to comprehend what you have said about the kingdom. We do not feel able to begin this work until you have given us further instruction. I have come to ask you to join us in the garden and help us to understand the meaning of your words.” And Jesus went with Andrew to meet with the apostles. | |
| 140:6.2 (1576.2) Da han var kommet ind i haven, samlede han apostlene omkring sig og underviste dem yderligere, idet han sagde: “I har svært ved at modtage mit budskab, fordi I vil bygge den nye lære direkte på den gamle, men jeg erklærer, at I skal genfødes. I må starte på en frisk som små børn og være villige til at stole på min lære og tro på Gud. Det nye evangelium om riget kan ikke bringes i overensstemmelse med det, der er. I har forkerte forestillinger om Menneskesønnen og hans mission på jorden. Men begå ikke den fejl at tro, at jeg er kommet for at sætte loven og profeterne til side; jeg er ikke kommet for at ødelægge, men for at opfylde, udvide og oplyse. Jeg er ikke kommet for at overtræde loven, men for at skrive disse nye bud på jeres hjerters tavler. | 140:6.2 (1576.2) When he had entered the garden, he gathered the apostles around him and taught them further, saying: “You find it difficult to receive my message because you would build the new teaching directly upon the old, but I declare that you must be reborn. You must start out afresh as little children and be willing to trust my teaching and believe in God. The new gospel of the kingdom cannot be made to conform to that which is. You have wrong ideas of the Son of Man and his mission on earth. But do not make the mistake of thinking that I have come to set aside the law and the prophets; I have not come to destroy but to fulfill, to enlarge and illuminate. I come not to transgress the law but rather to write these new commandments on the tablets of your hearts. | |
| 140:6.3 (1576.3) “Jeg kræver af jer en retfærdighed, der overgår retfærdigheden hos dem, der søger at opnå Faderens gunst ved almisser, bøn og faste. Hvis I vil ind i riget, skal I have en retfærdighed, der består i kærlighed, barmhjertighed og sandhed—et oprigtigt ønske om at gøre min Faders vilje i himlen.” | 140:6.3 (1576.3) “I demand of you a righteousness that shall exceed the righteousness of those who seek to obtain the Father’s favor by almsgiving, prayer, and fasting. If you would enter the kingdom, you must have a righteousness that consists in love, mercy, and truth—the sincere desire to do the will of my Father in heaven.” | |
| 140:6.4 (1576.4) Da sagde Simon Peter: “Mester, hvis du har et nyt bud, vil vi gerne høre det. Åbenbar den nye vej for os.” Jesus svarede Peter: “Du har hørt det sagt af dem, der underviser i loven: ‘Du må ikke slå ihjel; at enhver, der slår ihjel, skal dømmes.’ Men jeg ser ud over handlingen for at afdække motivet. Jeg erklærer for jer, at enhver, der er vred på sin bror, er i fare for at blive fordømt. Den, der nærer had i sit hjerte og planlægger hævn i sit sind, står i fare for at blive dømt. I skal dømme jeres medmennesker på deres gerninger; Faderen i himlen dømmer på hensigten. | 140:6.4 (1576.4) Then said Simon Peter: “Master, if you have a new commandment, we would hear it. Reveal the new way to us.” Jesus answered Peter: “You have heard it said by those who teach the law: ‘You shall not kill; that whosoever kills shall be subject to judgment.’ But I look beyond the act to uncover the motive. I declare to you that every one who is angry with his brother is in danger of condemnation. He who nurses hatred in his heart and plans vengeance in his mind stands in danger of judgment. You must judge your fellows by their deeds; the Father in heaven judges by the intent. | |
| 140:6.5 (1576.5) “I har hørt lovens lærere sige: ‘Du må ikke begå ægteskabsbrud.’ Men jeg siger jer, at enhver mand, der ser på en kvinde med den hensigt at begære hende, allerede har begået ægteskabsbrud med hende i sit hjerte. I kan kun dømme mennesker på deres handlinger, men min Far ser ind i sine børns hjerter og dømmer dem i barmhjertighed i overensstemmelse med deres hensigter og virkelige ønsker.” | 140:6.5 (1576.5) “You have heard the teachers of the law say, ‘You shall not commit adultery.’ But I say to you that every man who looks upon a woman with intent to lust after her has already committed adultery with her in his heart. You can only judge men by their acts, but my Father looks into the hearts of his children and in mercy adjudges them in accordance with their intents and real desires.” | |
| 140:6.6 (1576.6) Jesus havde tænkt sig at fortsætte med at diskutere de andre bud, da James Zebedee afbrød ham og spurgte: “Mester, hvad skal vi lære folket om skilsmisse? Skal vi tillade en mand at skille sig fra sin kone, sådan som Moses har foreskrevet?” Og da Jesus hørte dette spørgsmål, sagde han: “Jeg er ikke kommet for at lovgive, men for at oplyse. Jeg er ikke kommet for at reformere denne verdens riger, men for at etablere Himmeriget. Det er ikke Faderens vilje, at jeg skal give efter for fristelsen til at lære jer regler for regering, handel eller social adfærd, som, selvom de måske er gode i dag, langt fra ville være passende for samfundet i en anden tidsalder. Jeg er udelukkende på jorden for at trøste sindet, befri ånderne og frelse menneskenes sjæle. Men jeg vil sige om dette spørgsmål om skilsmisse, at mens Moses så med velvilje på sådanne ting, var det ikke sådan i Adams dage og i haven.” | 140:6.6 (1576.6) Jesus was minded to go on discussing the other commandments when James Zebedee interrupted him, asking: “Master, what shall we teach the people regarding divorcement? Shall we allow a man to divorce his wife as Moses has directed?” And when Jesus heard this question, he said: “I have not come to legislate but to enlighten. I have come not to reform the kingdoms of this world but rather to establish the kingdom of heaven. It is not the will of the Father that I should yield to the temptation to teach you rules of government, trade, or social behavior, which, while they might be good for today, would be far from suitable for the society of another age. I am on earth solely to comfort the minds, liberate the spirits, and save the souls of men. But I will say, concerning this question of divorcement, that, while Moses looked with favor upon such things, it was not so in the days of Adam and in the Garden.” | |
| 140:6.7 (1577.1) Efter at apostlene havde talt med hinanden i kort tid, fortsatte Jesus med at sige: “I skal altid anerkende de to synsvinkler i al dødelig adfærd—den menneskelige og den guddommelige; kødets veje og åndens veje; tidens vurdering og evighedens synspunkt.” Og selvom de tolv ikke kunne forstå alt, hvad han lærte dem, blev de virkelig hjulpet af denne instruktion. | 140:6.7 (1577.1) After the apostles had talked among themselves for a short time, Jesus went on to say: “Always must you recognize the two viewpoints of all mortal conduct—the human and the divine; the ways of the flesh and the way of the spirit; the estimate of time and the viewpoint of eternity.” And though the twelve could not comprehend all that he taught them, they were truly helped by this instruction. | |
| 140:6.8 (1577.2) Og så sagde Jesus: “Men I vil snuble over min lære, fordi I har for vane at fortolke mit budskab bogstaveligt; I er langsomme til at skelne ånden i min lære. Igen skal I huske, at I er mine budbringere; I er forpligtede til at leve jeres liv, som jeg i ånden har levet mit. I er mine personlige repræsentanter; men tag ikke fejl, når I forventer, at alle mennesker skal leve, som I gør, i enhver henseende. I skal også huske, at jeg har får, der ikke er af denne flok, og at jeg også er forpligtet over for dem, så jeg må give dem et mønster for, hvordan man gør Guds vilje, mens man lever den dødelige naturs liv.” | 140:6.8 (1577.2) And then said Jesus: “But you will stumble over my teaching because you are wont to interpret my message literally; you are slow to discern the spirit of my teaching. Again must you remember that you are my messengers; you are beholden to live your lives as I have in spirit lived mine. You are my personal representatives; but do not err in expecting all men to live as you do in every particular. Also must you remember that I have sheep not of this flock, and that I am beholden to them also, to the end that I must provide for them the pattern of doing the will of God while living the life of the mortal nature.” | |
| 140:6.9 (1577.3) Så spurgte Nataniel: “Mester, skal vi ikke giver nogen plads til retfærdighed? Moseloven siger: ‘Øje for øje og tand for tand.’ Hvad skal vi sige?” Jesus svarede: “Du skal gengælde ondt med det gode. Mine budbringere må ikke strides med menneskerne, men skal være venlige mod alle. At måle med samme mål må ikke være jeres regel. Menneskernes herskere kan have sådanne love, men sådan er det ikke i riget; lad barmhjertigheden altid være afgørende for dine vurderinger og kærligheden i din opførsel. Og hvis disse ord synes barske, kan I stadig vende tilbage. Hvis I finder kravene til en apostel for svære, kan I vende tilbage til disciplens mindre krævende vej.” | 140:6.9 (1577.3) Then asked Nathaniel: “Master, shall we give no place to justice? The law of Moses says, ‘An eye for an eye, and a tooth for a tooth.’ What shall we say?” And Jesus answered: “You shall return good for evil. My messengers must not strive with men, but be gentle toward all. Measure for measure shall not be your rule. The rulers of men may have such laws, but not so in the kingdom; mercy always shall determine your judgments and love your conduct. And if these are hard sayings, you can even now turn back. If you find the requirements of apostleship too hard, you may return to the less rigorous pathway of discipleship.” | |
| 140:6.10 (1577.4) Da apostlene hørte disse opsigtsvækkende ord, trak de sig tilbage for en stund, men de vendte snart tilbage, og Peter sagde: “Mester, vi vil gå med dig; ingen af os vil vende om. Vi er fuldt ud parate til at betale den ekstra pris; vi vil drikke bægeret. Vi vil være apostle, ikke blot disciple.” | 140:6.10 (1577.4) On hearing these startling words, the apostles drew apart by themselves for a while, but they soon returned, and Peter said: “Master, we would go on with you; not one of us would turn back. We are fully prepared to pay the extra price; we will drink the cup. We would be apostles, not merely disciples.” | |
| 140:6.11 (1577.5) Da Jesus hørte det, sagde han: “Så vær villige til at påtage jer jeres ansvar og følge mig. Gør jeres gode gerninger i det skjulte; når I giver almisser, må den venstre hånd ikke vide, hvad den højre gør. Og når I beder, så gå for jer selv og brug ikke forfængelige gentagelser og meningsløse sætninger. Husk altid, at Faderen ved, hvad I har brug for, før I spørger ham. Og lad være med at faste med et trist ansigt for at blive set af mennesker. Som mine udvalgte apostle, der nu er sat til tjeneste for riget, skal I ikke samle jer skatte på jorden, men ved jeres uselviske tjeneste samle jer skatte i himlen, for hvor jeres skatte er, der vil jeres hjerter også være. | 140:6.11 (1577.5) When Jesus heard this, he said: “Be willing, then, to take up your responsibilities and follow me. Do your good deeds in secret; when you give alms, let not the left hand know what the right hand does. And when you pray, go apart by yourselves and use not vain repetitions and meaningless phrases. Always remember that the Father knows what you need even before you ask him. And be not given to fasting with a sad countenance to be seen by men. As my chosen apostles, now set apart for the service of the kingdom, lay not up for yourselves treasures on earth, but by your unselfish service lay up for yourselves treasures in heaven, for where your treasures are, there will your hearts be also. | |
| 140:6.12 (1577.6) “Kroppens lampe er øjet; hvis dit øje derfor er gavmildt, vil hele din krop være fuld af lys. Men hvis dit øje er egoistisk, vil hele kroppen være fyldt med mørke. Hvis selve det lys, der er i dig, bliver forvandlet til mørke, hvor stort er det mørke så ikke!” | 140:6.12 (1577.6) “The lamp of the body is the eye; if, therefore, your eye is generous, your whole body will be full of light. But if your eye is selfish, the whole body will be filled with darkness. If the very light which is in you is turned to darkness, how great is that darkness!” | |
| 140:6.13 (1577.7) Og så spurgte Thomas Jesus, om de skulle “fortsætte med at have alting til fælles”. Mesteren sagde: “Ja, mine brødre, jeg ønsker, at vi skal leve sammen som én forstående familie. I er betroet et stort arbejde, og jeg beder om jeres udelte tjeneste. I ved, at det er blevet sagt: ‘Ingen kan tjene to herrer’”. Man kan ikke oprigtigt tilbede Gud og samtidig helhjertet tjene mammon. Når I nu uden forbehold har meldt jer til rigets arbejde, skal I ikke være bekymrede for jeres liv; langt mindre skal I bekymre jer om, hvad I skal spise, eller hvad I skal drikke; og heller ikke for jeres kroppe, hvilket tøj I skal bære. I har allerede lært, at villige hænder og oprigtige hjerter ikke skal sulte. Og nu, hvor I forbereder jer på at bruge al jeres energi på rigets arbejde, så vær forvisset om, at Faderen ikke vil være ligeglad med jeres behov. Søg først Guds rige, og når I har fundet indgang til det, vil alt, hvad der er nødvendigt, blive lagt til jer. Vær derfor ikke unødigt ængstelige for morgendagen. Dagens problemer er tilstrækkelige.” | 140:6.13 (1577.7) And then Thomas asked Jesus if they should “continue having everything in common.” Said the Master: “Yes, my brethren, I would that we should live together as one understanding family. You are intrusted with a great work, and I crave your undivided service. You know that it has been well said: ‘No man can serve two masters.’ You cannot sincerely worship God and at the same time wholeheartedly serve mammon. Having now enlisted unreservedly in the work of the kingdom, be not anxious for your lives; much less be concerned with what you shall eat or what you shall drink; nor yet for your bodies, what clothing you shall wear. Already have you learned that willing hands and earnest hearts shall not go hungry. And now, when you prepare to devote all of your energies to the work of the kingdom, be assured that the Father will not be unmindful of your needs. Seek first the kingdom of God, and when you have found entrance thereto, all things needful shall be added to you. Be not, therefore, unduly anxious for the morrow. Sufficient for the day is the trouble thereof.” | |
| 140:6.14 (1578.1) Da Jesus så, at de var indstillet på at blive oppe hele natten for at stille spørgsmål, sagde han til dem: ‘Mine brødre, I er lerkar; det er bedst for jer at gå til ro, så I kan være klar til morgendagens arbejde.” Men søvnen var forsvundet fra deres øjne. Peter dristede sig til at bede sin Mester om, at ‘jeg lige må tale lidt privat med dig. Ikke at jeg vil have hemmeligheder for mine brødre, men jeg har en urolig ånd, og hvis jeg skulle fortjene en irettesættelse fra min Mester, kan jeg bedre udholde det alene med dig.” Og Jesus sagde: “Kom med mig, Peter”—og viste vej ind i huset. Da Peter vendte opmuntret tilbage fra sin Mesters nærvær, besluttede James sig for at gå ind og tale med Jesus. Og så gik de andre apostle en efter en ind for at tale med Mesteren i de tidlige morgentimer. Da de alle havde holdt personlige samtaler med ham, undtagen tvillingerne, som var faldet i søvn, gik Andreas ind til Jesus og sagde: “Mester, tvillingerne er faldet i søvn i haven ved ilden; skal jeg vække dem for at spørge, om de også vil tale med dig?” Og Jesus sagde smilende til Andreas: “De gør det godt—forstyr dem ikke.” Og nu var natten ved at gå på hæld; en ny dag var ved at gry. | 140:6.14 (1578.1) When Jesus saw they were disposed to stay up all night to ask questions, he said to them: “My brethren, you are earthen vessels; it is best for you to go to your rest so as to be ready for the morrow’s work.” But sleep had departed from their eyes. Peter ventured to request of his Master that “I have just a little private talk with you. Not that I would have secrets from my brethren, but I have a troubled spirit, and if, perchance, I should deserve a rebuke from my Master, I could the better endure it alone with you.” And Jesus said, “Come with me, Peter”—leading the way into the house. When Peter returned from the presence of his Master much cheered and greatly encouraged, James decided to go in to talk with Jesus. And so on through the early hours of the morning, the other apostles went in one by one to talk with the Master. When they had all held personal conferences with him save the twins, who had fallen asleep, Andrew went in to Jesus and said: “Master, the twins have fallen asleep in the garden by the fire; shall I arouse them to inquire if they would also talk with you?” And Jesus smilingly said to Andrew, “They do well—trouble them not.” And now the night was passing; the light of another day was dawning. | |
| 7. Ugen efter ordinationen ^top | 7. The Week Following the Ordination ^top | |
| 140:7.1 (1578.2) Efter et par timers søvn, da de tolv var samlet til en sen morgenmad med Jesus, sagde han: “Nu skal I begynde jeres arbejde med at forkynde det glade budskab og undervise de troende. Gør jer klar til at tage til Jerusalem.” Efter at Jesus havde talt, samlede Thomas mod til at sige: “Jeg ved, Mester, at vi nu burde være klar til at gå i gang med arbejdet, men jeg frygter, at vi endnu ikke er i stand til at udføre denne store opgave. Vil du gå med til, at vi bliver her et par dage mere, før vi begynder på rigets arbejde?” Og da Jesus så, at alle hans apostle var besat af den samme frygt, sagde han: “Det skal være, som I har bedt om; vi vil blive her over sabbatten.” | 140:7.1 (1578.2) After a few hours’ sleep, when the twelve were assembled for a late breakfast with Jesus, he said: “Now must you begin your work of preaching the glad tidings and instructing believers. Make ready to go to Jerusalem.” After Jesus had spoken, Thomas mustered up courage to say: “I know, Master, that we should now be ready to enter upon the work, but I fear we are not yet able to accomplish this great undertaking. Would you consent for us to stay hereabouts for just a few days more before we begin the work of the kingdom?” And when Jesus saw that all of his apostles were possessed by this same fear, he said: “It shall be as you have requested; we will remain here over the Sabbath day.” | |
| 140:7.2 (1578.3) I ugevis var små grupper af seriøse sandhedssøgere, sammen med nysgerrige tilskuere, kommet til Betsaida for at se Jesus. Rygtet om ham havde allerede spredt sig over hele landet; nysgerrige grupper var kommet fra byer så langt væk som Tyrus, Sidon, Damaskus, Cæsarea og Jerusalem. Hidtil havde Jesus hilst på disse mennesker og undervist dem om riget, men Mesteren overlod nu dette arbejde til de tolv. Andreas valgte en af apostlene og tildelte ham en gruppe besøgende, og nogle gange var de alle tolv engageret. | 140:7.2 (1578.3) For weeks and weeks small groups of earnest truth seekers, together with curious spectators, had been coming to Bethsaida to see Jesus. Already word about him had spread over the countryside; inquiring groups had come from cities as far away as Tyre, Sidon, Damascus, Caesarea, and Jerusalem. Heretofore, Jesus had greeted these people and taught them concerning the kingdom, but the Master now turned this work over to the twelve. Andrew would select one of the apostles and assign him to a group of visitors, and sometimes all twelve of them were so engaged. | |
| 140:7.3 (1578.4) I to dage arbejdede de, underviste om dagen og holdt private konferencer til langt ud på natten. På tredjedagen besøgte Jesus Zebedæus og Salome, mens han sendte sine apostle af sted for at “fiske, søge sorgløs forandring eller måske besøge jeres familier.” Om torsdagen vendte de tilbage for at undervise i yderligere tre dage. | 140:7.3 (1578.4) For two days they worked, teaching by day and holding private conferences late into the night. On the third day Jesus visited with Zebedee and Salome while he sent his apostles off to “go fishing, seek carefree change, or perchance visit your families.” On Thursday they returned for three more days of teaching. | |
| 140:7.4 (1578.5) I løbet af denne repetitionsuge gentog Jesus mange gange over for sine apostle de to store motiver for sin mission på jorden efter dåben: | 140:7.4 (1578.5) During this week of rehearsing, Jesus many times repeated to his apostles the two great motives of his postbaptismal mission on earth: | |
| 140:7.5 (1578.6) 1. At åbenbare Faderen til folket. | 140:7.5 (1578.6) 1. To reveal the Father to man. | |
| 140:7.6 (1578.7) 2. At lede mennesker til at blive bevidste om deres sønskab—at indse gennem tro og virkeliggøre, at de er børn af den Højeste. | 140:7.6 (1578.7) 2. To lead men to become son-conscious—to faith-realize that they are the children of the Most High. | |
| 140:7.7 (1579.1) En uge med denne varierede erfaring gjorde meget for de tolv; nogle blev endda alt for selvsikre. Ved den sidste konference, natten efter sabbatten, kom Peter og James hen til Jesus og sagde: “Vi er klar—lad os nu gå ud og tage riget.” Jesus svarede: “Må jeres visdom være lige så stor som jeres iver, og må jeres mod råde bod på jeres uvidenhed.” | 140:7.7 (1579.1) One week of this varied experience did much for the twelve; some even became over self-confident. At the last conference, the night after the Sabbath, Peter and James came to Jesus, saying, “We are ready—let us now go forth to take the kingdom.” To which Jesus replied, “May your wisdom equal your zeal and your courage atone for your ignorance.” | |
| 140:7.8 (1579.2) Selvom apostlene ikke forstod meget af hans undervisning, forstod de betydningen af det charmerende og smukke liv, han levede sammen med dem. | 140:7.8 (1579.2) Though the apostles failed to comprehend much of his teaching, they did not fail to grasp the significance of the charmingly beautiful life he lived with them. | |
| 8. Torsdag eftermiddag på søen ^top | 8. Thursday Afternoon on the Lake ^top | |
| 140:8.1 (1579.3) Jesus vidste godt, at hans apostle ikke helt havde assimileret hans lære. Han besluttede at give nogle særlige instruktioner til Peter, James og Johannes i håb om, at de ville være i stand til at afklare deres kollegers ideer. Han så, at selv om de tolv forstod nogle træk ved ideen om et åndeligt rige, så holdt de stædigt fast i at knytte denne nye åndelige lære direkte til deres gamle og fasttømrede bogstavelige forestillinger om Himmeriget som en genoprettelse af Davids trone og genetableringen af Israel som en verdslig magt på jorden. Derfor gik Jesus torsdag eftermiddag ud fra kysten i en båd sammen med Peter, James og Johannes for at tale om rigets anliggender. Det var en fire timer lang undervisningskonference, som omfattede et utal af spørgsmål og svar, og det kan mest fordelagtigt beskrives her ved at omorganisere resuméet af denne betydningsfulde eftermiddag, som Simon Peter gav sin bror Andreas den følgende morgen: | 140:8.1 (1579.3) Jesus well knew that his apostles were not fully assimilating his teachings. He decided to give some special instruction to Peter, James, and John, hoping they would be able to clarify the ideas of their associates. He saw that, while some features of the idea of a spiritual kingdom were being grasped by the twelve, they steadfastly persisted in attaching these new spiritual teachings directly onto their old and entrenched literal concepts of the kingdom of heaven as a restoration of David’s throne and the re-establishment of Israel as a temporal power on earth. Accordingly, on Thursday afternoon Jesus went out from the shore in a boat with Peter, James, and John to talk over the affairs of the kingdom. This was a four hours’ teaching conference, embracing scores of questions and answers, and may most profitably be put in this record by reorganizing the summary of this momentous afternoon as it was given by Simon Peter to his brother, Andrew, the following morning: | |
| 140:8.2 (1579.4) 1. At gøre Faderens vilje. Jesu lære om at stole på den himmelske Faders omsorg var ikke en blind og passiv fatalisme. Denne eftermiddag citerede han med tilslutning et gammelt hebraisk ordsprog: “Den, der ikke vil arbejde, skal ikke spise.” Han pegede på sin egen erfaring som tilstrækkelig kommentar til sin lære. Hans forskrifter om at stole på Faderen må ikke vurderes ud fra de sociale eller økonomiske forhold i moderne tid eller nogen anden tidsalder. Hans instruktion omfatter de ideelle principper for at leve nær Gud i alle tidsaldre og i alle verdener. | 140:8.2 (1579.4) 1. Doing the Father’s will. Jesus’ teaching to trust in the overcare of the heavenly Father was not a blind and passive fatalism. He quoted with approval, on this afternoon, an old Hebrew saying: “He who will not work shall not eat.” He pointed to his own experience as sufficient commentary on his teachings. His precepts about trusting the Father must not be adjudged by the social or economic conditions of modern times or any other age. His instruction embraces the ideal principles of living near God in all ages and on all worlds. | |
| 140:8.3 (1579.5) Jesus gjorde det klart for de tre, at der var forskel på kravene til et apostel- og et discipelskab. Og selv da forbød han ikke de tolv at udvise forsigtighed og forudseenhed. Det, han prædikede imod, var ikke forudseenhed, men ængstelse, bekymring. Han underviste i aktiv og vågen underkastelse under Guds vilje. Som svar på mange af deres spørgsmål om nøjsomhed og sparsommelighed henledte han blot opmærksomheden på sit liv som tømrer, bådebygger og fisker og på sin omhyggelige organisering af de tolv. Han forsøgte at gøre det klart, at verden ikke skal betragtes som en fjende; at livets omstændigheder udgør en guddommelig dispensation, der arbejder sammen med Guds børn. | 140:8.3 (1579.5) Jesus made clear to the three the difference between the requirements of apostleship and discipleship. And even then he did not forbid the exercise of prudence and foresight by the twelve. What he preached against was not forethought but anxiety, worry. He taught the active and alert submission to God’s will. In answer to many of their questions regarding frugality and thriftiness, he simply called attention to his life as carpenter, boatmaker, and fisherman, and to his careful organization of the twelve. He sought to make it clear that the world is not to be regarded as an enemy; that the circumstances of life constitute a divine dispensation working along with the children of God. | |
| 140:8.4 (1579.6) Jesus havde store problemer med at få dem til at forstå sin personlige praksis med ikke at gøre modstand. Han nægtede absolut at forsvare sig selv, og det forekom apostlene, at han ville blive glad, hvis de ville følge samme politik. Han lærte dem ikke at gøre modstand mod det onde, ikke at bekæmpe uretfærdighed eller skade, men han lærte dem ikke passiv tolerance over for forseelser. Og han gjorde det klart denne eftermiddag, at han billigede den sociale afstraffelse af forbrydere og kriminelle, og at den civile regering nogle gange må bruge magt for at opretholde den sociale orden og udøve retfærdighed. | 140:8.4 (1579.6) Jesus had great difficulty in getting them to understand his personal practice of nonresistance. He absolutely refused to defend himself, and it appeared to the apostles that he would be pleased if they would pursue the same policy. He taught them not to resist evil, not to combat injustice or injury, but he did not teach passive tolerance of wrongdoing. And he made it plain on this afternoon that he approved of the social punishment of evildoers and criminals, and that the civil government must sometimes employ force for the maintenance of social order and in the execution of justice. | |
| 140:8.5 (1579.7) Han holdt aldrig op med at advare sine disciple mod den onde praksis med gengældelse; han tog ikke hensyn til hævn, ideen om at få hævn. Han beklagede, at man bar nag. Han afviste idéen om øje for øje og tand for tand. Han afviste hele konceptet om privat og personlig hævn og overlod disse spørgsmål til den civile regering på den ene side og til Guds dom på den anden. Han gjorde det klart for de tre, at hans lære gjaldt for individet, ikke for staten. Han opsummerede sine instruktioner op til dette tidspunkt angående disse spørgsmål, som: | 140:8.5 (1579.7) He never ceased to warn his disciples against the evil practice of retaliation; he made no allowance for revenge, the idea of getting even. He deplored the holding of grudges. He disallowed the idea of an eye for an eye and a tooth for a tooth. He discountenanced the whole concept of private and personal revenge, assigning these matters to civil government, on the one hand, and to the judgment of God, on the other. He made it clear to the three that his teachings applied to the individual, not the state. He summarized his instructions up to that time regarding these matters, as: | |
| 140:8.6 (1580.1) Elsk jeres fjender—husk de moralske krav om menneskeligt broderskab. | 140:8.6 (1580.1) Love your enemies—remember the moral claims of human brotherhood. | |
| 140:8.7 (1580.2) Ondskabens nytteløshed: En uret bliver ikke rettet ved hævn. Begå ikke den fejl at bekæmpe ondskaben med dens egne våben. | 140:8.7 (1580.2) The futility of evil: A wrong is not righted by vengeance. Do not make the mistake of fighting evil with its own weapons. | |
| 140:8.8 (1580.3) Hav tro—tillid til den guddommelige retfærdigheds og den evige godheds endelige triumf. | 140:8.8 (1580.3) Have faith—confidence in the eventual triumph of divine justice and eternal goodness. | |
| 140:8.9 (1580.4) 2. Politisk holdning. Han advarede sine apostle om at være diskrete i deres bemærkninger om det anspændte forhold, der dengang eksisterede mellem det jødiske folk og den romerske regering; han forbød dem på nogen måde at blive indblandet i disse vanskeligheder. Han var altid omhyggelig med at undgå sine fjenders politiske snarer og svarede altid: “Giv kejseren, hvad kejserens er, og Gud, hvad Guds er.” Han nægtede at lade sin opmærksomhed aflede fra sin mission om at etablere en ny vej til frelse; han ville ikke tillade sig at bekymre sig om noget andet. I sit personlige liv overholdt han altid alle civile love og regler; i al sin offentlige lære ignorerede han de borgerlige, sociale og økonomiske områder. Han fortalte de tre apostle, at han kun beskæftigede sig med principperne for menneskets indre og personlige åndelige liv. | 140:8.9 (1580.4) 2. Political attitude. He cautioned his apostles to be discreet in their remarks concerning the strained relations then existing between the Jewish people and the Roman government; he forbade them to become in any way embroiled in these difficulties. He was always careful to avoid the political snares of his enemies, ever making reply, “Render to Caesar the things which are Caesar’s and to God the things which are God’s.” He refused to have his attention diverted from his mission of establishing a new way of salvation; he would not permit himself to be concerned about anything else. In his personal life he was always duly observant of all civil laws and regulations; in all his public teachings he ignored the civic, social, and economic realms. He told the three apostles that he was concerned only with the principles of man’s inner and personal spiritual life. | |
| 140:8.10 (1580.5) Jesus var derfor ikke en politisk reformator. Han kom ikke for at omorganisere verden; selv hvis han havde gjort det, ville det kun have været gældende for den tid og den generation. Ikke desto mindre viste han mennesket den bedste måde at leve på, og ingen generation er fritaget for arbejdet med at finde ud af, hvordan man bedst tilpasser Jesu liv til sine egne problemer. Men begå aldrig den fejl at identificere Jesu lære med nogen politisk eller økonomisk teori, med noget socialt eller industrielt system. | 140:8.10 (1580.5) Jesus was not, therefore, a political reformer. He did not come to reorganize the world; even if he had done this, it would have been applicable only to that day and generation. Nevertheless, he did show man the best way of living, and no generation is exempt from the labor of discovering how best to adapt Jesus’ life to its own problems. But never make the mistake of identifying Jesus’ teachings with any political or economic theory, with any social or industrial system. | |
| 140:8.11 (1580.6) 3. Social holdning. De jødiske rabbinere havde længe debatteret spørgsmålet: Hvem er min næste? Jesus præsenterede ideen om aktiv og spontan venlighed, en kærlighed til ens medmennesker, der var så ægte, at den udvidede nabolaget til at omfatte hele verden og dermed gjorde alle mennesker til ens naboer. Men med alt dette var Jesus kun interesseret i individet, ikke i massen. Jesus var ikke sociolog, men han arbejdede på at nedbryde alle former for egoistisk isolation. Han underviste i ren sympati, medfølelse. Mikael af Nebadon er en søn, der er domineret af barmhjertighed; medfølelse er selve hans natur. | 140:8.11 (1580.6) 3. Social attitude. The Jewish rabbis had long debated the question: Who is my neighbor? Jesus came presenting the idea of active and spontaneous kindness, a love of one’s fellow men so genuine that it expanded the neighborhood to include the whole world, thereby making all men one’s neighbors. But with all this, Jesus was interested only in the individual, not the mass. Jesus was not a sociologist, but he did labor to break down all forms of selfish isolation. He taught pure sympathy, compassion. Michael of Nebadon is a mercy-dominated Son; compassion is his very nature. | |
| 140:8.12 (1580.7) Mesteren sagde ikke, at man aldrig skulle underholde sine venner med kød, men han sagde, at hans tilhængere skulle holde fest for de fattige og de uheldige. Jesus havde en stærk retfærdighedssans, men den var altid tempereret med barmhjertighed. Han lærte ikke sine apostle, at de skulle lade sig tryne af sociale parasitter eller professionelle almissesøgere. Det tætteste, han kom på sociologiske udtalelser, var at sige: “Døm ikke, for at I ikke skal blive dømt.” | 140:8.12 (1580.7) The Master did not say that men should never entertain their friends at meat, but he did say that his followers should make feasts for the poor and the unfortunate. Jesus had a firm sense of justice, but it was always tempered with mercy. He did not teach his apostles that they were to be imposed upon by social parasites or professional alms-seekers. The nearest he came to making sociological pronouncements was to say, “Judge not, that you be not judged.” | |
| 140:8.13 (1580.8) Han gjorde det klart, at vilkårlig venlighed kan få skylden for mange sociale dårligdomme. Den følgende dag instruerede Jesus definitivt Judas om, at ingen apostoliske midler måtte uddeles som almisser, undtagen på hans anmodning eller på fælles anmodning fra to af apostlene. I alle disse spørgsmål var det Jesu praksis altid at sige: “Vær kloge som slanger, men uskadelige som duer.” Det syntes at være hans formål i alle sociale situationer at undervise i tålmodighed, tolerance og tilgivelse. | 140:8.13 (1580.8) He made it clear that indiscriminate kindness may be blamed for many social evils. The following day Jesus definitely instructed Judas that no apostolic funds were to be given out as alms except upon his request or upon the joint petition of two of the apostles. In all these matters it was the practice of Jesus always to say, “Be as wise as serpents but as harmless as doves.” It seemed to be his purpose in all social situations to teach patience, tolerance, and forgiveness. | |
| 140:8.14 (1581.1) Familien var selve centrum i Jesu livsfilosofi—her og hinsides. Han baserede sin lære om Gud på familien, mens han forsøgte at korrigere den jødiske tendens til at overdrive forfædrenes ære. Han ophøjede familielivet som den højeste menneskelige pligt, men gjorde det klart, at familierelationer ikke måtte forstyrre de religiøse forpligtelser. Han gjorde opmærksom på, at familien er en timelig institution; at den ikke overlever døden. Jesus tøvede ikke med at opgive sin familie, når familien var i modstrid med Faderens vilje. Han underviste i det nye og større broderskab mellem mennesker—Guds sønner. På Jesu tid var skilsmissepraksis slap i Palæstina og i hele det romerske imperium. Han nægtede gentagne gange at indføre love om ægteskab og skilsmisse, men mange af Jesu tidlige tilhængere havde stærke meninger om skilsmisse og tøvede ikke med at tilskrive dem til ham. Alle forfatterne i Det Nye Testamente holdt fast i disse mere stringente og avancerede ideer om skilsmisse, undtagen John Mark. | 140:8.14 (1581.1) The family occupied the very center of Jesus’ philosophy of life—here and hereafter. He based his teachings about God on the family, while he sought to correct the Jewish tendency to overhonor ancestors. He exalted family life as the highest human duty but made it plain that family relationships must not interfere with religious obligations. He called attention to the fact that the family is a temporal institution; that it does not survive death. Jesus did not hesitate to give up his family when the family ran counter to the Father’s will. He taught the new and larger brotherhood of man—the sons of God. In Jesus’ time divorce practices were lax in Palestine and throughout the Roman Empire. He repeatedly refused to lay down laws regarding marriage and divorce, but many of Jesus’ early followers had strong opinions on divorce and did not hesitate to attribute them to him. All of the New Testament writers held to these more stringent and advanced ideas about divorce except John Mark. | |
| 140:8.15 (1581.2) 4. Økonomisk holdning. Jesus arbejdede, levede og handlede i verden, som han fandt den. Han var ikke en økonomisk reformator, selvom han ofte gjorde opmærksom på det uretfærdige i den ulige fordeling af rigdom. Men han kom ikke med nogen forslag til, hvordan man kunne afhjælpe det. Han gjorde det klart for de tre, at selvom hans apostle ikke måtte eje noget, så prædikede han ikke imod rigdom og ejendom, men blot imod den ulige og uretfærdige fordeling. Han anerkendte behovet for social retfærdighed og industriel fairness, men han tilbød ingen regler for, hvordan man opnår det. | 140:8.15 (1581.2) 4. Economic attitude. Jesus worked, lived, and traded in the world as he found it. He was not an economic reformer, although he did frequently call attention to the injustice of the unequal distribution of wealth. But he did not offer any suggestions by way of remedy. He made it plain to the three that, while his apostles were not to hold property, he was not preaching against wealth and property, merely its unequal and unfair distribution. He recognized the need for social justice and industrial fairness, but he offered no rules for their attainment. | |
| 140:8.16 (1581.3) Han lærte aldrig sine tilhængere at undgå jordiske ejendele, kun sine tolv apostle. Lægen Lukas var en stærk tilhænger af social lighed, og han gjorde meget for at fortolke Jesu ord i harmoni med sin personlige overbevisning. Jesus har aldrig personligt bedt sine tilhængere om at leve i fællesskab; han har ikke udtalt sig om den slags spørgsmål. | 140:8.16 (1581.3) He never taught his followers to avoid earthly possessions, only his twelve apostles. Luke, the physician, was a strong believer in social equality, and he did much to interpret Jesus’ sayings in harmony with his personal beliefs. Jesus never personally directed his followers to adopt a communal mode of life; he made no pronouncement of any sort regarding such matters. | |
| 140:8.17 (1581.4) Jesus advarede ofte sine tilhørere mod begærlighed og erklærede, at “et menneskes lykke består ikke i overfloden af dets materielle ejendele.” Han gentog konstant: “Hvad gavner det et menneske at vinde hele verden og miste sin egen sjæl?” Han angreb ikke direkte besiddelsen af ejendom, men han insisterede på, at det er evigt vigtigt, at åndelige værdier kommer først. I sin senere lære forsøgte han at korrigere mange fejlagtige livssyn på Urantia ved at fortælle talrige lignelser, som han præsenterede i løbet af sin offentlige tjeneste. Jesus havde aldrig til hensigt at formulere økonomiske teorier; han vidste godt, at hver tidsalder må udvikle sine egne løsninger på eksisterende problemer. Og hvis Jesus var på jorden i dag og levede sit liv i kød og blod, ville han være en stor skuffelse for de fleste gode mænd og kvinder af den simple grund, at han ikke ville tage parti i nutidens politiske, sociale eller økonomiske stridigheder. Han ville holde sig på afstand, mens han lærte dig, hvordan du perfektionerer dit indre åndelige liv, så du bliver mange gange mere kompetent til at angribe løsningen af dine rent menneskelige problemer. | 140:8.17 (1581.4) Jesus frequently warned his listeners against covetousness, declaring that “a man’s happiness consists not in the abundance of his material possessions.” He constantly reiterated, “What shall it profit a man if he gain the whole world and lose his own soul?” He made no direct attack on the possession of property, but he did insist that it is eternally essential that spiritual values come first. In his later teachings he sought to correct many erroneous Urantia views of life by narrating numerous parables which he presented in the course of his public ministry. Jesus never intended to formulate economic theories; he well knew that each age must evolve its own remedies for existing troubles. And if Jesus were on earth today, living his life in the flesh, he would be a great disappointment to the majority of good men and women for the simple reason that he would not take sides in present-day political, social, or economic disputes. He would remain grandly aloof while teaching you how to perfect your inner spiritual life so as to render you manyfold more competent to attack the solution of your purely human problems. | |
| 140:8.18 (1581.5) Jesus ville gøre alle mennesker guddommelige og så se medfølende til, mens disse gudesønner løste deres egne politiske, sociale og økonomiske problemer. Det var ikke rigdom, han fordømte, men hvad rigdom gør ved de fleste af dens tilhængere. På denne torsdag eftermiddag fortalte Jesus først sine medarbejdere, at “det er mere velsignet at give end at modtage.” | 140:8.18 (1581.5) Jesus would make all men Godlike and then stand by sympathetically while these sons of God solve their own political, social, and economic problems. It was not wealth that he denounced, but what wealth does to the majority of its devotees. On this Thursday afternoon Jesus first told his associates that “it is more blessed to give than to receive.” | |
| 140:8.19 (1581.6) 5. Personlig religion. Du bør, ligesom hans apostle, bedre forstå Jesu lære gennem hans liv. Han levede et fuldkomment liv på Urantia, og hans unikke lære kan kun forstås, når det liv visualiseres i dets umiddelbare baggrund. Det er hans liv, og ikke hans lektioner til de tolv eller hans prædikener til masserne, der vil hjælpe mest med at afsløre Faderens guddommelige karakter og kærlige personlighed. | 140:8.19 (1581.6) 5. Personal religion. You, as did his apostles, should the better understand Jesus’ teachings by his life. He lived a perfected life on Urantia, and his unique teachings can only be understood when that life is visualized in its immediate background. It is his life, and not his lessons to the twelve or his sermons to the multitudes, that will assist most in revealing the Father’s divine character and loving personality. | |
| 140:8.20 (1582.1) Jesus angreb ikke de hebraiske profeters eller de græske moralisters lære. Mesteren anerkendte de mange gode ting, som disse store lærere stod for, men han var kommet ned på jorden for at lære noget yderligere, “menneskets frivillige overensstemmelse med Guds vilje.” Jesus ønskede ikke blot at skabe et religiøst menneske, en dødelig, der var helt optaget af religiøse følelser og kun drevet af åndelige impulser. Hvis du bare havde set på ham, ville du have vidst, at Jesus var en rigtig mand med stor erfaring i denne verdens ting. Jesu lære i denne henseende er blevet groft fordrejet og meget misrepræsenteret gennem århundrederne i den kristne æra; du har også haft fordrejede ideer om Mesterens mildhed og ydmyghed. Det, han stræbte efter i sit liv, synes at have været en fremragende selvrespekt. Han rådede kun mennesket til at ydmyge sig, så det kunne blive virkelig ophøjet; det, han virkelig sigtede mod, var ægte ydmyghed over for Gud. Han lagde stor vægt på oprigtighed—et rent hjerte. Troskab var en kardinaldyd i hans vurdering af karakter, mens mod var selve kernen i hans lære. “Frygt ikke” var hans parole, og tålmodig udholdenhed hans ideal for karakterstyrke. Jesu lære er en religion af tapperhed, mod og heroisme. Og det er netop derfor, han valgte tolv almindelige mænd som sine personlige repræsentanter, hvoraf de fleste var barske, virile og mandige fiskere. | 140:8.20 (1582.1) Jesus did not attack the teachings of the Hebrew prophets or the Greek moralists. The Master recognized the many good things which these great teachers stood for, but he had come down to earth to teach something additional, “the voluntary conformity of man’s will to God’s will.” Jesus did not want simply to produce a religious man, a mortal wholly occupied with religious feelings and actuated only by spiritual impulses. Could you have had but one look at him, you would have known that Jesus was a real man of great experience in the things of this world. The teachings of Jesus in this respect have been grossly perverted and much misrepresented all down through the centuries of the Christian era; you have also held perverted ideas about the Master’s meekness and humility. What he aimed at in his life appears to have been a superb self-respect. He only advised man to humble himself that he might become truly exalted; what he really aimed at was true humility toward God. He placed great value upon sincerity—a pure heart. Fidelity was a cardinal virtue in his estimate of character, while courage was the very heart of his teachings. “Fear not” was his watchword, and patient endurance his ideal of strength of character. The teachings of Jesus constitute a religion of valor, courage, and heroism. And this is just why he chose as his personal representatives twelve commonplace men, the majority of whom were rugged, virile, and manly fishermen. | |
| 140:8.21 (1582.2) Jesus havde ikke meget at sige om sin tids sociale laster, og han henviste sjældent til moralske forbrydelser. Han var en positiv lærer i sand dyd. Han undgik omhyggeligt den negative metode til at videregive undervisning; han nægtede at reklamere for det onde. Han var ikke engang en moralsk reformator. Han vidste godt, og det lærte han også sine apostle, at menneskets sanselige drifter ikke undertrykkes af hverken religiøs irettesættelse eller juridiske forbud. Hans få fordømmelser var i høj grad rettet mod stolthed, grusomhed, undertrykkelse og hykleri. | 140:8.21 (1582.2) Jesus had little to say about the social vices of his day; seldom did he make reference to moral delinquency. He was a positive teacher of true virtue. He studiously avoided the negative method of imparting instruction; he refused to advertise evil. He was not even a moral reformer. He well knew, and so taught his apostles, that the sensual urges of mankind are not suppressed by either religious rebuke or legal prohibitions. His few denunciations were largely directed against pride, cruelty, oppression, and hypocrisy. | |
| 140:8.22 (1582.3) Jesus fordømte ikke engang farisæerne voldsomt, som Johannes gjorde. Han vidste, at mange af de skriftkloge og farisæerne var ærlige af hjertet; han forstod deres slaveri under religiøse traditioner. Jesus lagde stor vægt på “først at gøre træet godt.” Han indprentede de tre, at han værdsatte hele livet, ikke bare nogle få særlige dyder. | 140:8.22 (1582.3) Jesus did not vehemently denounce even the Pharisees, as did John. He knew many of the scribes and Pharisees were honest of heart; he understood their enslaving bondage to religious traditions. Jesus laid great emphasis on “first making the tree good.” He impressed the three that he valued the whole life, not just a certain few special virtues. | |
| 140:8.23 (1582.4) Den ene ting, som Johannes fik ud af denne dags undervisning, var, at hjertet i Jesu religion bestod i at tilegne sig en medfølende karakter kombineret med en personlighed, der var motiveret til at gøre den himmelske Faders vilje. | 140:8.23 (1582.4) The one thing which John gained from this day’s teaching was that the heart of Jesus’ religion consisted in the acquirement of a compassionate character coupled with a personality motivated to do the will of the Father in heaven. | |
| 140:8.24 (1582.5) Peter forstod ideen om, at det evangelium, de var ved at forkynde, virkelig var en ny begyndelse for hele menneskeslægten. Han videregav efterfølgende dette indtryk til Paulus, som ud fra det formulerede sin lære om Kristus som “den anden Adam.” | 140:8.24 (1582.5) Peter grasped the idea that the gospel they were about to proclaim was really a fresh beginning for the whole human race. He conveyed this impression subsequently to Paul, who formulated therefrom his doctrine of Christ as “the second Adam.” | |
| 140:8.25 (1582.6) Jakob forstod den spændende sandhed, at Jesus ønskede, at hans børn på jorden skulle leve, som om de allerede var borgere i det færdige himmelske rige. | 140:8.25 (1582.6) James grasped the thrilling truth that Jesus wanted his children on earth to live as though they were already citizens of the completed heavenly kingdom. | |
| 140:8.26 (1582.7) Jesus vidste, at mennesker var forskellige, og det lærte han sine apostle. Han formanede dem konstant til at afstå fra at forsøge at forme disciplene og de troende efter et bestemt mønster. Han forsøgte at lade hver sjæl udvikle sig på sin egen måde, som et fuldkomment og adskilt individ for Gud. Som svar på et af Peters mange spørgsmål sagde Mesteren: “Jeg ønsker at sætte mennesker fri, så de kan starte på en frisk som små børn i det nye og bedre liv.” Jesus insisterede altid på, at sand godhed skal være ubevidst, når man giver næstekærlighed og ikke tillader den venstre hånd at vide, hvad den højre hånd gør. | 140:8.26 (1582.7) Jesus knew men were different, and he so taught his apostles. He constantly exhorted them to refrain from trying to mold the disciples and believers according to some set pattern. He sought to allow each soul to develop in its own way, a perfecting and separate individual before God. In answer to one of Peter’s many questions, the Master said: “I want to set men free so that they can start out afresh as little children upon the new and better life.” Jesus always insisted that true goodness must be unconscious, in bestowing charity not allowing the left hand to know what the right hand does. | |
| 140:8.27 (1583.1) De tre apostle var chokerede denne eftermiddag, da de indså, at der i deres Mesters religion ikke var nogen plads for åndelig selvransagelse. Alle religioner før og efter Jesu tid, selv kristendommen, sørgede omhyggeligt for samvittighedsfuld selvransagelse. Men sådan er det ikke med Jesus af Nazarets religion. Jesu livsfilosofi indeholder ingen religiøs introspektion. Tømrerens søn lærte aldrig karakter opbygning, han lærte karaktertilvækst, og erklærede, at Himmelriget er ligesom et sennepsfrø. Men Jesus sagde heller ikke noget, der ville fordømme selvanalyse som en måde at forhindre en indbildsk egoisme. | 140:8.27 (1583.1) The three apostles were shocked this afternoon when they realized that their Master’s religion made no provision for spiritual self-examination. All religions before and after the times of Jesus, even Christianity, carefully provide for conscientious self-examination. But not so with the religion of Jesus of Nazareth. Jesus’ philosophy of life is without religious introspection. The carpenter’s son never taught character building; he taught character growth, declaring that the kingdom of heaven is like a mustard seed. But Jesus said nothing which would proscribe self-analysis as a prevention of conceited egotism. | |
| 140:8.28 (1583.2) Retten til at komme ind i riget er betinget af tro, personlig overbevisning. Prisen for at forblive i rigets gradvise opstigning er den kostbare perle, som man sælger alt, hvad man ejer, for at få. | 140:8.28 (1583.2) The right to enter the kingdom is conditioned by faith, personal belief. The cost of remaining in the progressive ascent of the kingdom is the pearl of great price, in order to possess which a man sells all that he has. | |
| 140:8.29 (1583.3) Jesu lære er en religion for alle, ikke kun for svæklinge og slaver. Hans religion blev aldrig krystalliseret (under hans tid) i trosbekendelser og teologiske love; han efterlod ikke en eneste skriftlig linje bag sig. Hans liv og lære blev testamenteret universet som en inspirerende og idealistisk gave, velegnet til åndelig vejledning og moralsk instruktion af alle tidsaldre i alle verdener. Selv i dag adskiller Jesu lære sig som sådan ud fra alle religioner, omend det er det levende håb hos hver enkelt af dem. | 140:8.29 (1583.3) The teaching of Jesus is a religion for everybody, not alone for weaklings and slaves. His religion never became crystallized (during his day) into creeds and theological laws; he left not a line of writing behind him. His life and teachings were bequeathed the universe as an inspirational and idealistic inheritance suitable for the spiritual guidance and moral instruction of all ages on all worlds. And even today, Jesus’ teaching stands apart from all religions, as such, albeit it is the living hope of every one of them. | |
| 140:8.30 (1583.4) Jesus lærte ikke sine apostle, at religion er menneskets eneste jordiske mål; det var den jødiske idé om at tjene Gud. Men han insisterede på, at religion udelukkende var de tolvs opgave. Jesus lærte ikke noget, der kunne afholde hans troende fra at stræbe efter ægte kultur; han afveg kun fra de traditionsbundne religiøse skoler i Jerusalem. Han var liberal, storhjertet, lærd og tolerant. Selvbevidst fromhed havde ingen plads i hans filosofi om et retfærdigt liv. | 140:8.30 (1583.4) Jesus did not teach his apostles that religion is man’s only earthly pursuit; that was the Jewish idea of serving God. But he did insist that religion was the exclusive business of the twelve. Jesus taught nothing to deter his believers from the pursuit of genuine culture; he only detracted from the tradition-bound religious schools of Jerusalem. He was liberal, big-hearted, learned, and tolerant. Self-conscious piety had no place in his philosophy of righteous living. | |
| 140:8.31 (1583.5) Mesteren tilbød ingen løsninger på de ikke-religiøse problemer i sin egen tid eller i nogen efterfølgende tid. Jesus ønskede at udvikle åndelig indsigt i evige realiteter og at stimulere initiativ til et originalt liv; han beskæftigede sig udelukkende med menneskeslægtens underliggende og permanente åndelige behov. Han åbenbarede en godhed, der var lig med Gud. Han ophøjede kærlighed—sandhed, skønhed og godhed—som det guddommelige ideal og den evige virkelighed. | 140:8.31 (1583.5) The Master offered no solutions for the nonreligious problems of his own age nor for any subsequent age. Jesus wished to develop spiritual insight into eternal realities and to stimulate initiative in the originality of living; he concerned himself exclusively with the underlying and permanent spiritual needs of the human race. He revealed a goodness equal to God. He exalted love—truth, beauty, and goodness—as the divine ideal and the eternal reality. | |
| 140:8.32 (1583.6) Mesteren kom for at skabe en ny ånd i mennesket, en ny vilje—for at give det en ny evne til at kende sandheden, opleve medfølelse og vælge det gode—viljen til at være i harmoni med Guds vilje, kombineret med den evige trang til at blive fuldkommen, ligesom Faderen i himlen er fuldkommen. | 140:8.32 (1583.6) The Master came to create in man a new spirit, a new will—to impart a new capacity for knowing the truth, experiencing compassion, and choosing goodness—the will to be in harmony with God’s will, coupled with the eternal urge to become perfect, even as the Father in heaven is perfect. | |
| 9. Indvielsesdagen ^top | 9. The Day of Consecration ^top | |
| 140:9.1 (1583.7) Den næste sabbatsdag helligede Jesus sine apostle og rejste tilbage til det højland, hvor han havde ordineret dem; og der, efter en lang og smukt rørende personlig opmuntring, gik han i gang med den højtidelige indvielse af de tolv. Denne sabbat eftermiddag samlede Jesus apostlene omkring sig på bjergskråningen og gav dem i sin himmelske Faders hænder som forberedelse til den dag, hvor han ville blive tvunget til at efterlade dem alene i verden. Der var ingen ny undervisning ved denne lejlighed, kun besøg og fællesskab. | 140:9.1 (1583.7) The next Sabbath day Jesus devoted to his apostles, journeying back to the highland where he had ordained them; and there, after a long and beautifully touching personal message of encouragement, he engaged in the solemn act of the consecration of the twelve. This Sabbath afternoon Jesus assembled the apostles around him on the hillside and gave them into the hands of his heavenly Father in preparation for the day when he would be compelled to leave them alone in the world. There was no new teaching on this occasion, just visiting and communion. | |
| 140:9.2 (1584.1) Jesus gennemgik mange træk fra ordinationsprædikenen, der blev holdt på samme sted, og så kaldte han dem frem for sig en efter en og gav dem til opgave at gå ud i verden som hans repræsentanter. Mesterens indvielsesbefaling var: “Gå ud i hele verden og forkynd det glade budskab om riget. Befri åndelige fanger, trøst de undertrykte og hjælp de plagede. I har modtaget gratis, giv gratis.” | 140:9.2 (1584.1) Jesus reviewed many features of the ordination sermon, delivered on this same spot, and then, calling them before him one by one, he commissioned them to go forth in the world as his representatives. The Master’s consecration charge was: “Go into all the world and preach the glad tidings of the kingdom. Liberate spiritual captives, comfort the oppressed, and minister to the afflicted. Freely you have received, freely give.” | |
| 140:9.3 (1584.2) Jesus rådede dem til hverken at tage penge eller ekstra tøj med og sagde: “Arbejderen er sin hyre værdig.” Og til sidst sagde han: “Se, jeg sender jer ud som får midt iblandt ulve; vær derfor kloge som slanger og uskadelige som duer. Men tag jer i agt, for jeres fjender vil føre jer frem for deres råd, og i deres synagoger vil de slå ned på jer. For guvernører og magthavere vil I blive bragt, fordi I tror på dette evangelium, og jeres vidnesbyrd skal være et vidnesbyrd for mig over for dem. Og når de fører jer til doms, skal I ikke være bekymrede for, hvad I skal sige, for min Faders ånd bor i jer og vil på det tidspunkt tale gennem jer. Nogle af jer vil blive slået ihjel, og før I etablerer riget på jorden, vil I blive hadet af mange folkeslag på grund af dette evangelium; men frygt ikke; jeg vil være med jer, og min ånd skal gå foran jer ud i hele verden. Og min Faders nærvær skal blive hos jer, mens I går først til jøderne, så til hedningerne.” | 140:9.3 (1584.2) Jesus advised them to take neither money nor extra clothing, saying, “The laborer is worthy of his hire.” And finally he said: “Behold I send you forth as sheep in the midst of wolves; be you therefore as wise as serpents and as harmless as doves. But take heed, for your enemies will bring you up before their councils, while in their synagogues they will castigate you. Before governors and rulers you will be brought because you believe this gospel, and your very testimony shall be a witness for me to them. And when they lead you to judgment, be not anxious about what you shall say, for the spirit of my Father indwells you and will at such a time speak through you. Some of you will be put to death, and before you establish the kingdom on earth, you will be hated by many peoples because of this gospel; but fear not; I will be with you, and my spirit shall go before you into all the world. And my Father’s presence will abide with you while you go first to the Jews, then to the gentiles.” | |
| 140:9.4 (1584.3) Da de kom ned fra bjerget, gik de tilbage til deres hjem i Zebedæus hus. | 140:9.4 (1584.3) And when they came down from the mountain, they journeyed back to their home in Zebedee’s house. | |
| 10. Aftenen efter indvielsen ^top | 10. The Evening After the Consecration ^top | |
| 140:10.1 (1584.4) Den aften, mens han underviste i huset, for det var begyndt at regne, talte Jesus længe og prøvede at vise de tolv, hvad de skulle være, ikke hvad de skulle gøre. De kendte kun til en religion, der pålagde dem at gøre bestemte ting som middel til at opnå retfærdighed—frelse. Men Jesus gentog: “I riget skal du være retskaffen for at kunne udføre arbejdet.” Mange gange gentog han: “Derfor skal I være fuldkomne, ligesom jeres Fader i himlen er fuldkommen.” Hele tiden forklarede Mesteren sine forvirrede apostle, at den frelse, han var kommet for at bringe til verden, kun kunne opnås ved at tro, ved simpel og oprigtig tro. Sagde Jesus: “Johannes prædikede en omvendelsesdåb, sorg over den gamle måde at leve på. I skal forkynde dåben til fællesskab med Gud. Forkynd omvendelse for dem, der har brug for en sådan undervisning, men for dem, der allerede søger oprigtig adgang til riget, skal du åbne dørene på vid gab og byde dem at træde ind i det glædelige fællesskab med Guds sønner.” Men det var en vanskelig opgave at overbevise disse galilæiske fiskere om, at i riget skal det at være retfærdig ved tro gå forud for det at gøre retfærdig i det daglige liv for de dødelige på jorden. | 140:10.1 (1584.4) That evening while teaching in the house, for it had begun to rain, Jesus talked at great length, trying to show the twelve what they must be, not what they must do. They knew only a religion that imposed the doing of certain things as the means of attaining righteousness—salvation. But Jesus would reiterate, “In the kingdom you must be righteous in order to do the work.” Many times did he repeat, “Be you therefore perfect, even as your Father in heaven is perfect.” All the while was the Master explaining to his bewildered apostles that the salvation which he had come to bring to the world was to be had only by believing, by simple and sincere faith. Said Jesus: “John preached a baptism of repentance, sorrow for the old way of living. You are to proclaim the baptism of fellowship with God. Preach repentance to those who stand in need of such teaching, but to those already seeking sincere entrance to the kingdom, open the doors wide and bid them enter into the joyous fellowship of the sons of God.” But it was a difficult task to persuade these Galilean fishermen that, in the kingdom, being righteous, by faith, must precede doing righteousness in the daily life of the mortals of earth. | |
| 140:10.2 (1584.5) Et andet stort handicap i dette arbejde med at undervise de tolv var deres tendens til at tage meget idealistiske og åndelige principper for religiøs sandhed og omforme dem til konkrete regler for personlig adfærd. Jesus ville præsentere dem for den smukke ånd i sjælens holdning, men de insisterede på at oversætte denne lære til regler for personlig opførsel. Mange gange, når de sørgede for at huske, hvad Mesteren sagde, var de næsten sikre på at glemme, hvad han ikke sagde. Men de assimilerede langsomt hans lære, fordi Jesus var alt det, han lærte. Hvad de ikke kunne få ud af hans verbale undervisning, fik de gradvist ved at leve sammen med ham. | 140:10.2 (1584.5) Another great handicap in this work of teaching the twelve was their tendency to take highly idealistic and spiritual principles of religious truth and remake them into concrete rules of personal conduct. Jesus would present to them the beautiful spirit of the soul’s attitude, but they insisted on translating such teachings into rules of personal behavior. Many times, when they did make sure to remember what the Master said, they were almost certain to forget what he did not say. But they slowly assimilated his teaching because Jesus was all that he taught. What they could not gain from his verbal instruction, they gradually acquired by living with him. | |
| 140:10.3 (1585.1) Det var ikke tydeligt for apostlene, at deres Mester var engageret i at leve et liv med åndelig inspiration for alle mennesker i alle aldre i alle verdener i et fjerntliggende univers. Uanset hvad Jesus fortalte dem fra tid til anden, fattede apostlene ikke, at han udførte et arbejde på denne verden, men for alle andre verdener i sit enorme skaberværk. Jesus levede sit jordeliv på Urantia, ikke for at være et personligt eksempel på dødelig levevis for mænd og kvinder i denne verden, men snarere for at skabe et højt åndeligt og inspirerende ideal for alle dødelige væsener i alle verdener. | 140:10.3 (1585.1) It was not apparent to the apostles that their Master was engaged in living a life of spiritual inspiration for every person of every age on every world of a far-flung universe. Notwithstanding what Jesus told them from time to time, the apostles did not grasp the idea that he was doing a work on this world but for all other worlds in his vast creation. Jesus lived his earth life on Urantia, not to set a personal example of mortal living for the men and women of this world, but rather to create a high spiritual and inspirational ideal for all mortal beings on all worlds. | |
| 140:10.4 (1585.2) Thomas spurgte samme aften, Jesus: “Mester, du siger, at vi skal blive som børn, før vi kan komme ind i Faderens rige, og på trods af det, har du advaret os ikke at lade os narre af falske profeter eller gøre os skyldige ved at kaste vores perler for svin. Nu er jeg ærligt talt forvirret. Jeg kan ikke forstå din undervisning.” Jesus svarede Thomas: “Hvor længe skal jeg bære over med dig! Konstant insisterer du på at tage alt hvad jeg underviser bogstaveligt. Når jeg som en pris for at komme ind i riget beder jer blive som små børn, henviste jeg ikke til tilbøjeligheden til at være godtroende, til den blotte vilje at tro, ej heller på hurtigheden til at stole på tiltalende fremmede. Hvad jeg virkelig ønskede, var at I skulle forstå denne illustration af forholdet mellem barnet og dets far. Du er barnet, og det er din fars rige, du søger at komme ind i. Der er den naturlige hengivenhed mellem ethvert normalt barn og dets far, som sikrer et forstående og kærligt forhold, og som for altid udelukker enhver tilbøjelighed til at forhandle om Faderens kærlighed og barmhjertighed. Og det evangelium, du går ud for at forkynde, har at gøre med en frelse, der vokser ud af trosrealiseringen af netop dette evige barn-far-forhold.” | 140:10.4 (1585.2) This same evening Thomas asked Jesus: “Master, you say that we must become as little children before we can gain entrance to the Father’s kingdom, and yet you have warned us not to be deceived by false prophets nor to become guilty of casting our pearls before swine. Now, I am honestly puzzled. I cannot understand your teaching.” Jesus replied to Thomas: “How long shall I bear with you! Ever you insist on making literal all that I teach. When I asked you to become as little children as the price of entering the kingdom, I referred not to ease of deception, mere willingness to believe, nor to quickness to trust pleasing strangers. What I did desire that you should gather from the illustration was the child-father relationship. You are the child, and it is your Father’s kingdom you seek to enter. There is present that natural affection between every normal child and its father which insures an understanding and loving relationship, and which forever precludes all disposition to bargain for the Father’s love and mercy. And the gospel you are going forth to preach has to do with a salvation growing out of the faith-realization of this very and eternal child-father relationship.” | |
| 140:10.5 (1585.3) Det karakteristiske ved Jesu undervisning var, at moralen i hans filosofi udsprang af den enkeltes personlige forhold til Gud—netop dette barn-far-forhold. Jesus lagde vægt på individet, ikke på racen eller nationen. Mens han spiste aftensmad, havde Jesus en samtale med Matthæus, hvor han forklarede, at moralen i enhver handling bestemmes af den enkeltes motiv. Jesu moral var altid positiv. Den gyldne regel, som Jesus gentog, kræver aktiv social kontakt; den ældre negative regel kunne overholdes i isolation. Jesus fjernede alle regler og ceremonier fra moralen og ophøjede den til et majestætisk niveau af åndelig tænkning og virkelig retskaffen levevis. | 140:10.5 (1585.3) The one characteristic of Jesus’ teaching was that the morality of his philosophy originated in the personal relation of the individual to God—this very child-father relationship. Jesus placed emphasis on the individual, not on the race or nation. While eating supper, Jesus had the talk with Matthew in which he explained that the morality of any act is determined by the individual’s motive. Jesus’ morality was always positive. The golden rule as restated by Jesus demands active social contact; the older negative rule could be obeyed in isolation. Jesus stripped morality of all rules and ceremonies and elevated it to majestic levels of spiritual thinking and truly righteous living. | |
| 140:10.6 (1585.4) Jesu nye religion var ikke uden praktiske implikationer, men hvad der end er af praktisk politisk, social eller økonomisk værdi at finde i hans lære, er det naturlige resultat af denne indre oplevelse af sjælen, når den manifesterer åndens frugter i den spontane daglige tjeneste af ægte personlig religiøs oplevelse. | 140:10.6 (1585.4) This new religion of Jesus was not without its practical implications, but whatever of practical political, social, or economic value there is to be found in his teaching is the natural outworking of this inner experience of the soul as it manifests the fruits of the spirit in the spontaneous daily ministry of genuine personal religious experience. | |
| 140:10.7 (1585.5) Da Jesus og Mattæus var færdige med at tale, spurgte Simon Zelotes: “Men, Mester, er alle mennesker Guds sønner?” Og Jesus svarede: “Ja, Simon, alle mennesker er Guds sønner, og det er den gode nyhed, du skal forkynde.” Men apostlene kunne ikke fatte en sådan lære; det var en ny, mærkelig og opsigtsvækkende meddelelse. Og det var på grund af sit ønske om at indprente dem denne sandhed, at Jesus lærte sine tilhængere at behandle alle mennesker som deres brødre. | 140:10.7 (1585.5) After Jesus and Matthew had finished talking, Simon Zelotes asked, “But, Master, are all men the sons of God?” And Jesus answered: “Yes, Simon, all men are the sons of God, and that is the good news you are going to proclaim.” But the apostles could not grasp such a doctrine; it was a new, strange, and startling announcement. And it was because of his desire to impress this truth upon them that Jesus taught his followers to treat all men as their brothers. | |
| 140:10.8 (1585.6) Som svar på et spørgsmål fra Andrew gjorde Mesteren det klart, at moralen i hans undervisning var uadskillelig fra den religion, han levede efter. Han underviste i moral, ikke ud fra menneskets natur, men ud fra menneskets forhold til Gud. | 140:10.8 (1585.6) In response to a question asked by Andrew, the Master made it clear that the morality of his teaching was inseparable from the religion of his living. He taught morality, not from the nature of man, but from the relation of man to God. | |
| 140:10.9 (1585.7) Johannes spurgte Jesus, “Mester, hvad er himmelriget?” Jesus svarede: “Himmelriget består af disse tre væsentligheder: for det første, erkendelse af Guds suverænitet som en kendsgerning; for det andet tro på sandheden om at mennesket er søn til Gud; og for det tredje, at man tror på effektiviteten af det højeste menneskelige ønske om at gøre Guds vilje—at være som Gud. Og det er de gode nyheder om evangeliet: at enhver dødelig ved tro kan have alt dette, som er afgørende for hans frelse.” | 140:10.9 (1585.7) John asked Jesus, “Master, what is the kingdom of heaven?” And Jesus answered: “The kingdom of heaven consists in these three essentials: first, recognition of the fact of the sovereignty of God; second, belief in the truth of sonship with God; and third, faith in the effectiveness of the supreme human desire to do the will of God—to be like God. And this is the good news of the gospel: that by faith every mortal may have all these essentials of salvation.” | |
| 140:10.10 (1586.1) Nu var venteugen forbi, og de forberedte sig på at rejse til Jerusalem næste morgen. | 140:10.10 (1586.1) And now the week of waiting was over, and they prepared to depart on the morrow for Jerusalem. |