Kapitel 188		Paper 188
Tiden I Gravkammeret		The Time of the Tomb
188:0.1 (2012.1) DET halvandet døgn, som Jesu dødelige legeme lå i Josefs grav, perioden mellem hans død på korset og hans opstandelse, er et kapitel i Mikaels jordiske karriere, som er meget lidt kendt for os. Vi kan fortælle om Menneskesønnens begravelse og skrive om begivenhederne i forbindelse med hans opstandelse, men vi kan ikke give mange autentiske oplysninger om, hvad der virkelig skete i denne periode på omkring seksogtredive timer, fra klokken tre fredag eftermiddag til klokken tre søndag morgen. Denne periode i Mesterens karriere begyndte kort før, han blev taget ned fra korset af de romerske soldater. Han hang på korset omkring en time efter sin død. Han ville være blevet taget ned før, hvis det ikke havde været for forsinkelsen med at få de to røvere sendt af sted.		188:0.1 (2012.1) THE day and a half that Jesus’ mortal body lay in the tomb of Joseph, the period between his death on the cross and his resurrection, is a chapter in the earth career of Michael which is little known to us. We can narrate the burial of the Son of Man and put in this record the events associated with his resurrection, but we cannot supply much information of an authentic nature about what really transpired during this epoch of about thirty-six hours, from three o’clock Friday afternoon to three o’clock Sunday morning. This period in the Master’s career began shortly before he was taken down from the cross by the Roman soldiers. He hung upon the cross about one hour after his death. He would have been taken down sooner but for the delay in dispatching the two brigands.
188:0.2 (2012.2) Jødernes herskere havde planlagt at smide Jesu lig i de åbne gravhuller i Gehenna syd for byen; det var skik og brug at bortskaffe ofrene for korsfæstelsen på den måde. Hvis denne plan var blevet fulgt, ville Mesterens lig være blevet udsat for de vilde dyr.		188:0.2 (2012.2) The rulers of the Jews had planned to have Jesus’ body thrown in the open burial pits of Gehenna, south of the city; it was the custom thus to dispose of the victims of crucifixion. If this plan had been followed, the body of the Master would have been exposed to the wild beasts.
188:0.3 (2012.3) I mellemtiden var Josef af Arimatæa sammen med Nikodemus gået til Pilatus og havde bedt om, at Jesu lig blev overdraget til dem, så de kunne begrave ham ordentligt. Det var ikke ualmindeligt, at venner af korsfæstede personer tilbød bestikkelse til de romerske myndigheder for at få lov til at overtage sådanne lig. Josef gik til Pilatus med en stor sum penge, i tilfælde af at det blev nødvendigt at betale for at få lov til at flytte Jesu lig til en privat grav. Men Pilatus ville ikke tage imod penge for det. Da han hørte anmodningen, underskrev han hurtigt den ordre, der bemyndigede Josef til at tage til Golgata og straks tage Mesterens legeme i fuld besiddelse. I mellemtiden havde sandstormen lagt sig betydeligt, og en gruppe jøder, der repræsenterede jødernes råd, var taget ud til Golgata for at sikre sig, at Jesu lig fulgte med røvernes til de åbne, offentlige gravpladser.		188:0.3 (2012.3) In the meantime, Joseph of Arimathea, accompanied by Nicodemus, had gone to Pilate and asked that the body of Jesus be turned over to them for proper burial. It was not uncommon for friends of crucified persons to offer bribes to the Roman authorities for the privilege of gaining possession of such bodies. Joseph went before Pilate with a large sum of money, in case it became necessary to pay for permission to remove Jesus’ body to a private burial tomb. But Pilate would not take money for this. When he heard the request, he quickly signed the order which authorized Joseph to proceed to Golgotha and take immediate and full possession of the Master’s body. In the meantime, the sandstorm having considerably abated, a group of Jews representing the Sanhedrin had gone out to Golgotha for the purpose of making sure that Jesus’ body accompanied those of the brigands to the open public burial pits.
1. Jesu begravelse ^top		1. The Burial of Jesus ^top
188:1.1 (2012.4) Da Josef og Nikodemus ankom til Golgata, så de soldaterne tage Jesus ned fra korset, og repræsentanterne for jødernes råd stod klar til at se, at ingen af Jesu tilhængere forhindrede hans lig i at blive ført til de kriminelles gravpladser. Da Josef præsenterede Pilatus’ ordre om Mesterens lig for centurionen, rejste jøderne en tumult og krævede at få det. I deres raseri forsøgte de med vold at tage liget i besiddelse, og da de gjorde det, beordrede centurionen fire af sine soldater til sin side, og med dragne sværd stillede de sig overskrævs på Mesterens lig, som det lå der på jorden. Centurionen beordrede de andre soldater til at forlade de to tyve, mens de drev den vrede hob af rasende jøder tilbage. Da roen var genoprettet, læste centurionen tilladelsen fra Pilatus op for jøderne, og da han trådte til side, sagde han til Josef: “Dette lig er dit, og du kan gøre med det, som det passer dig. Jeg og mine soldater vil stå klar til at se, at ingen blander sig.”		188:1.1 (2012.4) When Joseph and Nicodemus arrived at Golgotha, they found the soldiers taking Jesus down from the cross and the representatives of the Sanhedrin standing by to see that none of Jesus’ followers prevented his body from going to the criminal burial pits. When Joseph presented Pilate’s order for the Master’s body to the centurion, the Jews raised a tumult and clamored for its possession. In their raving they sought violently to take possession of the body, and when they did this, the centurion ordered four of his soldiers to his side, and with drawn swords they stood astride the Master’s body as it lay there on the ground. The centurion ordered the other soldiers to leave the two thieves while they drove back this angry mob of infuriated Jews. When order had been restored, the centurion read the permit from Pilate to the Jews and, stepping aside, said to Joseph: “This body is yours to do with as you see fit. I and my soldiers will stand by to see that no man interferes.”
188:1.2 (2013.1) En korsfæstet person kunne ikke blive begravet på en jødisk kirkegård; der var en streng lov imod en sådan procedure. Josef og Nikodemus kendte denne lov, og på vej ud til Golgata havde de besluttet at begrave Jesus i Josefs nye familiegrav, hugget ud af en solid klippe, som lå et kort stykke nord for Golgata og på den anden side af vejen, der førte til Samaria. Ingen havde nogensinde ligget i denne grav, og de syntes, det var passende, at Mesteren skulle hvile der. Josef troede virkelig på, at Jesus ville genopstå fra de døde, men Nikodemus var meget i tvivl. Disse tidligere medlemmer af jødernes råd havde holdt deres tro på Jesus mere eller mindre hemmelig, selv om de øvrige medlemmer af rådet længe havde haft mistanke til dem, også før de trak sig ud af rådet. Fra nu af var de de mest åbenhjertige disciple af Jesus i hele Jerusalem.		188:1.2 (2013.1) A crucified person could not be buried in a Jewish cemetery; there was a strict law against such a procedure. Joseph and Nicodemus knew this law, and on the way out to Golgotha they had decided to bury Jesus in Joseph’s new family tomb, hewn out of solid rock, located a short distance north of Golgotha and across the road leading to Samaria. No one had ever lain in this tomb, and they thought it appropriate that the Master should rest there. Joseph really believed that Jesus would rise from the dead, but Nicodemus was very doubtful. These former members of the Sanhedrin had kept their faith in Jesus more or less of a secret, although their fellow Sanhedrists had long suspected them, even before they withdrew from the council. From now on they were the most outspoken disciples of Jesus in all Jerusalem.
188:1.3 (2013.2) Omkring klokken halv fem startede begravelsesoptoget for Jesus af Nazareth fra Golgata til Josefs grav på den anden side af vejen. Liget var svøbt i et linnedklæde, da de fire mænd bar det, efterfulgt af de trofaste kvindelige vagter fra Galilæa. De dødelige, der bar Jesu materielle legeme til graven, var: Josef, Nikodemus, Johannes og den romerske centurion.		188:1.3 (2013.2) At about half past four o’clock the burial procession of Jesus of Nazareth started from Golgotha for Joseph’s tomb across the way. The body was wrapped in a linen sheet as the four men carried it, followed by the faithful women watchers from Galilee. The mortals who bore the material body of Jesus to the tomb were: Joseph, Nicodemus, John, and the Roman centurion.
188:1.4 (2013.3) De bar liget ind i graven, et kammer på omkring tre meter i kvadrat, hvor de skyndte sig at gøre det klar til begravelse. Jøderne begravede ikke deres døde; de balsamerede dem faktisk. Josef og Nikodemus havde medbragt store mængder myrra og aloe, og de svøbte nu liget i bandager, der var mættet med disse opløsninger. Da balsameringen var færdig, bandt de en serviet om ansigtet, pakkede liget ind i et linnedklæde og lagde det ærbødigt på en hylde i graven.		188:1.4 (2013.3) They carried the body into the tomb, a chamber about ten feet square, where they hurriedly prepared it for burial. The Jews did not really bury their dead; they actually embalmed them. Joseph and Nicodemus had brought with them large quantities of myrrh and aloes, and they now wrapped the body with bandages saturated with these solutions. When the embalming was completed, they tied a napkin about the face, wrapped the body in a linen sheet, and reverently placed it on a shelf in the tomb.
188:1.5 (2013.4) Efter at have lagt liget i graven, gav centurionen signal til sine soldater om at hjælpe med at rulle dørstenen op foran indgangen til graven. Soldaterne tog derefter af sted til Gehenna med tyvenes lig, mens de andre i sorg vendte tilbage til Jerusalem for at fejre påskefesten i overensstemmelse med Moses’ love.		188:1.5 (2013.4) After placing the body in the tomb, the centurion signaled for his soldiers to help roll the doorstone up before the entrance to the tomb. The soldiers then departed for Gehenna with the bodies of the thieves while the others returned to Jerusalem, in sorrow, to observe the Passover feast according to the laws of Moses.
188:1.6 (2013.5) Der var stor travlhed omkring begravelsen af Jesus, fordi det var forberedelsesdag, og sabbatten nærmede sig med hastige skridt. Mændene skyndte sig tilbage til byen, men kvinderne blev hængende ved graven, indtil det blev meget mørkt.		188:1.6 (2013.5) There was considerable hurry and haste about the burial of Jesus because this was preparation day and the Sabbath was drawing on apace. The men hurried back to the city, but the women lingered near the tomb until it was very dark.
188:1.7 (2013.6) Mens alt dette foregik, gemte kvinderne sig i nærheden, så de kunne se det hele og se, hvor Mesteren var blevet lagt. De gemte sig således, fordi det ikke var tilladt for kvinder at omgås mænd på et sådant tidspunkt. Disse kvinder mente ikke, at Jesus var blevet ordentligt forberedt til begravelsen, og de blev enige om at gå tilbage til Josefs hjem, hvile sig over sabbatten, gøre krydderier og salver klar og vende tilbage søndag morgen for at forberede Mesterens krop til dødssøvnen. De kvinder, der således blev ved graven denne fredag aften, var: Maria Magdalene, Maria, Klopas’ hustru, Marta, en anden søster til Jesu mor, og Rebecca fra Sepphoris.		188:1.7 (2013.6) While all this was going on, the women were hiding near at hand so that they saw it all and observed where the Master had been laid. They thus secreted themselves because it was not permissible for women to associate with men at such a time. These women did not think Jesus had been properly prepared for burial, and they agreed among themselves to go back to the home of Joseph, rest over the Sabbath, make ready spices and ointments, and return on Sunday morning properly to prepare the Master’s body for the death rest. The women who thus tarried by the tomb on this Friday evening were: Mary Magdalene, Mary the wife of Clopas, Martha another sister of Jesus’ mother, and Rebecca of Sepphoris.
188:1.8 (2013.7) Bortset fra David Zebedæus og Josef af Arimatæa var der meget få af Jesu disciple, der virkelig troede på eller forstod, at han skulle opstå fra graven på den tredje dag.		188:1.8 (2013.7) Aside from David Zebedee and Joseph of Arimathea, very few of Jesus’ disciples really believed or understood that he was due to arise from the tomb on the third day.
2. Beskyttelse af gravkammeret ^top		2. Safeguarding the Tomb ^top
188:2.1 (2014.1) Hvis Jesu tilhængere ikke var opmærksomme på hans løfte om at genopstå fra graven på den tredje dag, var hans fjender det ikke. Ypperstepræsterne, farisæerne og saddukæerne huskede, at de havde modtaget rapporter om, at han havde sagt, at han ville genopstå fra de døde.		188:2.1 (2014.1) If Jesus’ followers were unmindful of his promise to rise from the grave on the third day, his enemies were not. The chief priests, Pharisees, and Sadducees recalled that they had received reports of his saying he would rise from the dead.
188:2.2 (2014.2) Denne fredag aften, efter påskemåltidet, samledes en gruppe af de jødiske ledere omkring midnat i Kajfas’ hjem, hvor de diskuterede deres frygt for Mesterens påstande om, at han ville genopstå fra de døde på den tredje dag. Mødet endte med, at der blev udpeget en komité af rådets medlemmer, som skulle besøge Pilatus tidligt næste dag med jødernes råds officielle anmodning om, at der blev sat en romersk vagt foran Jesu grav for at forhindre hans venner i at gøre noget ved den. Talsmanden for denne komité sagde til Pilatus: “Herre, vi husker, at denne bedrager, Jesus af Nazaret, sagde, mens han endnu var i live: ‘Efter tre dage vil jeg genopstå’. Vi er derfor kommet til dig for at bede dig om at udstede ordrer, der vil gøre graven sikker mod hans tilhængere, i det mindste indtil efter den tredje dag. Vi frygter meget, at hans disciple skal komme og stjæle ham om natten og derefter forkynde for folket, at han er genopstået fra de døde. Hvis vi skulle tillade, at det sker, ville denne fejl være langt værre, end hvis vi havde ladet ham leve.”		188:2.2 (2014.2) This Friday night, after the Passover supper, about midnight a group of the Jewish leaders gathered at the home of Caiaphas, where they discussed their fears concerning the Master’s assertions that he would rise from the dead on the third day. This meeting ended with the appointment of a committee of Sanhedrists who were to visit Pilate early the next day, bearing the official request of the Sanhedrin that a Roman guard be stationed before Jesus’ tomb to prevent his friends from tampering with it. Said the spokesman of this committee to Pilate: “Sir, we remember that this deceiver, Jesus of Nazareth, said, while he was yet alive, ‘After three days I will rise again.’ We have, therefore, come before you to request that you issue such orders as will make the sepulchre secure against his followers, at least until after the third day. We greatly fear lest his disciples come and steal him away by night and then proclaim to the people that he has risen from the dead. If we should permit this to happen, this mistake would be far worse than to have allowed him to live.”
188:2.3 (2014.3) Da Pilatus hørte rådsmedlemmernes anmodning, sagde han: “Jeg vil give dig en vagt på ti soldater. Gå jeres vej og gør graven sikker.” De gik tilbage til templet, sikrede sig ti af deres egne vagter og marcherede så ud til Josefs grav med disse ti jødiske vagter og ti romerske soldater, selv på denne sabbatsmorgen, for at sætte dem som vagter foran graven. Disse mænd rullede endnu en sten foran graven og satte Pilatus’ segl på og omkring disse sten, for at de ikke skulle blive forstyrret uden deres viden. Og disse tyve mænd forblev på vagt indtil opstandelsens time, og jøderne bragte dem deres mad og drikke.		188:2.3 (2014.3) When Pilate heard this request of the Sanhedrists, he said: “I will give you a guard of ten soldiers. Go your way and make the tomb secure.” They went back to the temple, secured ten of their own guards, and then marched out to Joseph’s tomb with these ten Jewish guards and ten Roman soldiers, even on this Sabbath morning, to set them as watchmen before the tomb. These men rolled yet another stone before the tomb and set the seal of Pilate on and around these stones, lest they be disturbed without their knowledge. And these twenty men remained on watch up to the hour of the resurrection, the Jews carrying them their food and drink.
3. Sabbatdagens hændelser ^top		3. During the Sabbath Day ^top
188:3.1 (2014.4) Hele denne sabbatsdag holdt disciplene og apostlene sig i skjul, mens hele Jerusalem diskuterede Jesu død på korset. Der var næsten halvanden million jøder til stede i Jerusalem på dette tidspunkt, og de kom fra alle dele af det romerske imperium og fra Mesopotamien. Dette var begyndelsen på påskeugen, og alle disse pilgrimme ville være i byen for at høre om Jesu opstandelse og for at bringe rapporten tilbage til deres hjem.		188:3.1 (2014.4) Throughout this Sabbath day the disciples and the apostles remained in hiding, while all Jerusalem discussed the death of Jesus on the cross. There were almost one and one-half million Jews present in Jerusalem at this time, hailing from all parts of the Roman Empire and from Mesopotamia. This was the beginning of the Passover week, and all these pilgrims would be in the city to learn of the resurrection of Jesus and to carry the report back to their homes.
188:3.2 (2014.5) Sent lørdag aften kaldte Johannes Markus i al hemmelighed de elleve apostle hjem til sin far, hvor de lige før midnat samledes i det samme øvre kammer, hvor de to nætter tidligere havde deltaget i den sidste nadver med deres Mester.		188:3.2 (2014.5) Late Saturday night, John Mark summoned the eleven apostles secretly to come to the home of his father, where, just before midnight, they all assembled in the same upper chamber where they had partaken of the Last Supper with their Master two nights previously.
188:3.3 (2014.6) Maria, Jesu mor, vendte sammen med Ruth og Jude tilbage til Betania for at slutte sig til deres familie denne lørdag aften lige før solnedgang. David Zebedæus blev hjemme hos Nikodemus, hvor han havde arrangeret, at hans budbringere skulle samles tidligt søndag morgen. Kvinderne fra Galilæa, som forberedte krydderier til den videre balsamering af Jesu krop, blev hjemme hos Josef af Arimatæa.		188:3.3 (2014.6) Mary the mother of Jesus, with Ruth and Jude, returned to Bethany to join their family this Saturday evening just before sunset. David Zebedee remained at the home of Nicodemus, where he had arranged for his messengers to assemble early Sunday morning. The women of Galilee, who prepared spices for the further embalming of Jesus’ body, tarried at the home of Joseph of Arimathea.
188:3.4 (2014.7) Vi er ikke i stand til fuldt ud at forklare, hvad der skete med Jesus af Nazaret i den periode på halvandet døgn, hvor han skulle have hvilet i Josefs nye grav. Tilsyneladende døde han den samme naturlige død på korset, som enhver anden dødelig ville have gjort under de samme omstændigheder. Vi hørte ham sige: “Fader, i dine hænder overgiver jeg min ånd.” Vi forstår ikke helt betydningen af sådan en udtalelse, for hans Tankeretter var for længst blevet personaliseret og havde derfor en eksistens adskilt fra Jesus’ jordiske væsen. Mesterens personaliserede retter kunne på ingen måde blive påvirket af hans fysiske død på korset. Det som Jesus indtil videre efterlod i Faderens hånd må have været åndens modstykke til Retterens tidlige arbejde med at åndeliggøre det dødelige sind for at sørge for overførslen af afskriften af den menneskelige oplevelse til mansoniaverdnerne. Der må have været en åndelig virkelighed i Jesu oplevelse, som var analog med den åndelige natur eller sjæl hos de troende dødelige i sfærerne. Men dette er blot vores mening—vi ved ikke rigtig, hvad Jesus betroede sin Fader.		188:3.4 (2014.7) We are not able fully to explain just what happened to Jesus of Nazareth during this period of a day and a half when he was supposed to be resting in Joseph’s new tomb. Apparently he died the same natural death on the cross as would any other mortal in the same circumstances. We heard him say, “Father, into your hands I commend my spirit.” We do not fully understand the meaning of such a statement inasmuch as his Thought Adjuster had long since been personalized and so maintained an existence apart from Jesus’ mortal being. The Master’s Personalized Adjuster could in no sense be affected by his physical death on the cross. That which Jesus put in the Father’s hands for the time being must have been the spirit counterpart of the Adjuster’s early work in spiritizing the mortal mind so as to provide for the transfer of the transcript of the human experience to the mansion worlds. There must have been some spiritual reality in the experience of Jesus which was analogous to the spirit nature, or soul, of the faith-growing mortals of the spheres. But this is merely our opinion—we do not really know what Jesus commended to his Father.
188:3.5 (2015.1) Vi ved, at Mesterens fysiske skikkelse hvilede i Josefs grav indtil omkring klokken tre søndag morgen, men vi er helt usikre på, hvad der skete med Jesu personlighed i løbet af de seksogtredive timer. Vi har nogle gange vovet at forklare disse ting for os selv på følgende måde:		188:3.5 (2015.1) We know that the physical form of the Master rested there in Joseph’s tomb until about three o’clock Sunday morning, but we are wholly uncertain regarding the status of the personality of Jesus during that period of thirty-six hours. We have sometimes dared to explain these things to ourselves somewhat as follows:
188:3.6 (2015.2) 1. Mikaels skaberbevidsthed må have været på fri fod og helt fri af det tilhørende dødelige sind i den fysiske inkarnation.		188:3.6 (2015.2) 1. The Creator consciousness of Michael must have been at large and wholly free from its associated mortal mind of the physical incarnation.
188:3.7 (2015.3) 2. Vi ved, at Jesus’ tidligere Tankeretter var til stede på jorden i denne periode og havde personlig kommando over de forsamlede himmelske hærskarer.		188:3.7 (2015.3) 2. The former Thought Adjuster of Jesus we know to have been present on earth during this period and in personal command of the assembled celestial hosts.
188:3.8 (2015.4) 3. Nazaret-mandens erhvervede åndelige identitet, som blev opbygget i løbet af hans liv i kødet, først ved hans tankeretters direkte indsats og senere ved hans egen perfekte tilpasning mellem de fysiske nødvendigheder og de åndelige krav i den ideelle dødelige eksistens, som det blev udført ved hans aldrig ophørende valg af Faderens vilje, må være blevet overdraget til Paradisfaderens varetægt. Vi ved ikke, om denne åndelige virkelighed vendte tilbage for at blive en del af den genopstandne personlighed, men vi tror, at den gjorde det. Men der er dem i universet, der mener, at denne Jesu sjælsidentitet nu hviler i “Faderens skød,” for senere at blive frigivet til at lede Finalitetens Nebadon-korps i deres ukendte skæbne i forbindelse med de uskabte universer i det ydre rums uorganiserede riger.		188:3.8 (2015.4) 3. The acquired spirit identity of the man of Nazareth which was built up during his lifetime in the flesh, first, by the direct efforts of his Thought Adjuster, and later, by his own perfect adjustment between the physical necessities and the spiritual requirements of the ideal mortal existence, as it was effected by his never-ceasing choice of the Father’s will, must have been consigned to the custody of the Paradise Father. Whether or not this spirit reality returned to become a part of the resurrected personality, we do not know, but we believe it did. But there are those in the universe who hold that this soul-identity of Jesus now reposes in the “bosom of the Father,” to be subsequently released for leadership of the Nebadon Corps of the Finality in their undisclosed destiny in connection with the uncreated universes of the unorganized realms of outer space.
188:3.9 (2015.5) 4. Vi tror, at Jesu menneskelige eller dødelige bevidsthed sov i disse seksogtredive timer. Vi har grund til at tro, at mennesket Jesus ikke vidste noget om, hvad der skete i universet i denne periode. For den dødelige bevidsthed syntes der ikke at være noget tidsforløb; livets opstandelse fulgte dødens søvn som i det samme øjeblik.		188:3.9 (2015.5) 4. We think the human or mortal consciousness of Jesus slept during these thirty-six hours. We have reason to believe that the human Jesus knew nothing of what transpired in the universe during this period. To the mortal consciousness there appeared no lapse of time; the resurrection of life followed the sleep of death as of the same instant.
188:3.10 (2015.6) Og det er omtrent alt, hvad vi kan registrere om Jesu status i denne periode af graven. Der er en række korrelerede fakta, som vi kan henvise til, selvom vi næppe er kompetente til at fortolke dem.		188:3.10 (2015.6) And this is about all we can place on record regarding the status of Jesus during this period of the tomb. There are a number of correlated facts to which we can allude, although we are hardly competent to undertake their interpretation.
188:3.11 (2015.7) I den store forgård til opstandelseshallerne på den første mansoniaverden i Satania kan man nu se en storslået materiel-morontiel struktur, der er kendt som “Mikaels mindesmærke,” og som nu bærer Gabriels segl. Dette mindesmærke blev skabt kort tid efter, at Mikael forlod denne verden, og det bærer denne inskription: “Til minde om Jesus af Nazarets dødelige transit på Urantia.”		188:3.11 (2015.7) In the vast court of the resurrection halls of the first mansion world of Satania, there may now be observed a magnificent material-morontia structure known as the “Michael Memorial,” now bearing the seal of Gabriel. This memorial was created shortly after Michael departed from this world, and it bears this inscription: “In commemoration of the mortal transit of Jesus of Nazareth on Urantia.”
188:3.12 (2016.1) Der findes optegnelser, som viser, at i denne periode holdt Salvingtons øverste råd, som talte hundrede personer, et møde på Urantia under Gabriels ledelse. Der findes også optegnelser, der viser, at Uversas Dagenes Ældste kommunikerede med Mikael om status for Nebadons univers på dette tidspunkt.		188:3.12 (2016.1) There are records extant which show that during this period the supreme council of Salvington, numbering one hundred, held an executive meeting on Urantia under the presidency of Gabriel. There are also records showing that the Ancients of Days of Uversa communicated with Michael regarding the status of the universe of Nebadon during this time.
188:3.13 (2016.2) Vi ved, at mindst én meddelelse gik mellem Mikael og Immanuel på Salvington mens Mesterens legeme lå i graven.		188:3.13 (2016.2) We know that at least one message passed between Michael and Immanuel on Salvington while the Master’s body lay in the tomb.
188:3.14 (2016.3) Der er god grund til at tro, at en eller anden personlighed sad i Caligastias sæde i de planetariske prinsers systemråd på Jerusem, som trådte sammen, mens Jesu legeme hvilede i graven.		188:3.14 (2016.3) There is good reason for believing that some personality sat in the seat of Caligastia in the system council of the Planetary Princes on Jerusem which convened while the body of Jesus rested in the tomb.
188:3.15 (2016.4) Edentias optegnelser viser, at Norlatiadeks konstellationsfader var på Urantia, og at han modtog instruktioner fra Mikael i løbet af denne gravtid.		188:3.15 (2016.4) The records of Edentia indicate that the Constellation Father of Norlatiadek was on Urantia, and that he received instructions from Michael during this time of the tomb.
188:3.16 (2016.5) Og der er mange andre beviser, som tyder på, at ikke hele Jesu personlighed sov og var bevidstløs i den periode, hvor han tilsyneladende var fysisk død.		188:3.16 (2016.5) And there is much other evidence which suggests that not all of the personality of Jesus was asleep and unconscious during this time of apparent physical death.
4. Betydningen af døden på korset ^top		4. Meaning of the Death on the Cross ^top
188:4.1 (2016.6) Selv om Jesus ikke døde denne død på korset for at sone det dødelige menneskes racemæssige skyld eller for at give en slags effektiv tilgang til en ellers fornærmet og utilgivende Gud; selv om Menneskesønnen ikke bragte sig selv som et offer for at formilde Guds vrede og åbne vejen for det syndige menneske til at opnå frelse; uanset at disse ideer om soning og forsoning er fejlagtige, er der ikke desto mindre betydninger knyttet til denne Jesu død på korset, som ikke bør overses. Det er en kendsgerning, at Urantia er blevet kendt blandt andre beboede naboplaneter som “Korsets verden.”		188:4.1 (2016.6) Although Jesus did not die this death on the cross to atone for the racial guilt of mortal man nor to provide some sort of effective approach to an otherwise offended and unforgiving God; even though the Son of Man did not offer himself as a sacrifice to appease the wrath of God and to open the way for sinful man to obtain salvation; notwithstanding that these ideas of atonement and propitiation are erroneous, nonetheless, there are significances attached to this death of Jesus on the cross which should not be overlooked. It is a fact that Urantia has become known among other neighboring inhabited planets as the “World of the Cross.”
188:4.2 (2016.7) Jesus ønskede at leve et fuldt dødeligt liv i kødet på Urantia. Døden er normalt en del af livet. Døden er den sidste akt i det jordiske drama. I jeres velmente bestræbelser på at undslippe de overtroiske fejl i den falske fortolkning af betydningen af døden på korset, bør I være forsigtige med ikke at begå den store fejl ikke at opfatte den sande betydning og den ægte betydning af Mesterens død.		188:4.2 (2016.7) Jesus desired to live a full mortal life in the flesh on Urantia. Death is, ordinarily, a part of life. Death is the last act in the mortal drama. In your well-meant efforts to escape the superstitious errors of the false interpretation of the meaning of the death on the cross, you should be careful not to make the great mistake of failing to perceive the true significance and the genuine import of the Master’s death.
188:4.3 (2016.8) Det dødelige menneske har aldrig været ærkebedragernes ejendom. Jesus døde ikke for at løskøbe mennesket fra de frafaldne herskeres og sfærernes faldne prinsers greb. Faderen i himlen har aldrig tænkt på en så grov uretfærdighed som at fordømme en dødelig sjæl på grund af hans forfædres onde gerninger. Mesterens død på korset var heller ikke et offer, der bestod i et forsøg på at betale Gud en gæld, som menneskeslægten var kommet til at skylde ham.		188:4.3 (2016.8) Mortal man was never the property of the archdeceivers. Jesus did not die to ransom man from the clutch of the apostate rulers and fallen princes of the spheres. The Father in heaven never conceived of such crass injustice as damning a mortal soul because of the evil-doing of his ancestors. Neither was the Master’s death on the cross a sacrifice which consisted in an effort to pay God a debt which the race of mankind had come to owe him.
188:4.4 (2016.9) Før Jesus levede på jorden, kunne du muligvis have været berettiget til at tro på en sådan Gud, men ikke siden Mesteren levede og døde blandt dine dødelige medmennesker. Moses underviste i en skaberguds værdighed og retfærdighed, men Jesus skildrede en himmelsk Faders kærlighed og barmhjertighed.		188:4.4 (2016.9) Before Jesus lived on earth, you might possibly have been justified in believing in such a God, but not since the Master lived and died among your fellow mortals. Moses taught the dignity and justice of a Creator God; but Jesus portrayed the love and mercy of a heavenly Father.
188:4.5 (2016.10) Den dyriske natur—tendensen til at gøre ondt—kan være arvelig, men synd overføres ikke fra forældre til barn. Synd er et individuelt viljesvæsens bevidste og overlagte oprør mod Faderens vilje og Sønnernes love.		188:4.5 (2016.10) The animal nature—the tendency toward evil-doing—may be hereditary, but sin is not transmitted from parent to child. Sin is the act of conscious and deliberate rebellion against the Father’s will and the Sons’ laws by an individual will creature.
188:4.6 (2017.1) Jesus levede og døde for et helt univers, ikke kun for racerne i denne ene verden. Selvom de dødelige i rigerne havde frelse, selv før Jesus levede og døde på Urantia, er det ikke desto mindre en kendsgerning, at hans overdragelse til denne verden i høj grad belyste frelsens vej; hans død gjorde meget for at gøre det evigt klart, at de dødelige med sikkerhed vil overleve efter den kødelige død.		188:4.6 (2017.1) Jesus lived and died for a whole universe, not just for the races of this one world. While the mortals of the realms had salvation even before Jesus lived and died on Urantia, it is nevertheless a fact that his bestowal on this world greatly illuminated the way of salvation; his death did much to make forever plain the certainty of mortal survival after death in the flesh.
188:4.7 (2017.2) Selvom det næppe er passende at tale om Jesus som en der ofrede sig, en forløser eller en forsoner, er det helt korrekt at omtale ham en frelser. Han gjorde for evigt vejen til frelse (overlevelse) mere klar og sikker; han viste bedre og mere sikkert vejen til frelse for alle de dødelige i alle verdener i Nebadons univers.		188:4.7 (2017.2) Though it is hardly proper to speak of Jesus as a sacrificer, a ransomer, or a redeemer, it is wholly correct to refer to him as a savior. He forever made the way of salvation (survival) more clear and certain; he did better and more surely show the way of salvation for all the mortals of all the worlds of the universe of Nebadon.
188:4.8 (2017.3) Når man først har forstået ideen om Gud som en sand og kærlig Fader, det eneste begreb, Jesus nogensinde har undervist i, må man straks, i al konsekvens, fuldstændigt opgive alle de primitive forestillinger om Gud som en krænket monark, en streng og almægtig hersker, hvis største glæde er at opdage sine undersåtter i forseelser og sørge for, at de bliver straffet på passende vis, medmindre et væsen næsten lig ham selv frivilligt skulle lide for dem, dø som en erstatning og i deres sted. Hele ideen om løsepenge og forsoning er uforenelig med opfattelsen af Gud, som den blev lært og eksemplificeret af Jesus af Nazaret. Guds uendelige kærlighed er ikke sekundær i forhold til noget som helst i den guddommelige natur.		188:4.8 (2017.3) When once you grasp the idea of God as a true and loving Father, the only concept which Jesus ever taught, you must forthwith, in all consistency, utterly abandon all those primitive notions about God as an offended monarch, a stern and all-powerful ruler whose chief delight is to detect his subjects in wrongdoing and to see that they are adequately punished, unless some being almost equal to himself should volunteer to suffer for them, to die as a substitute and in their stead. The whole idea of ransom and atonement is incompatible with the concept of God as it was taught and exemplified by Jesus of Nazareth. The infinite love of God is not secondary to anything in the divine nature.
188:4.9 (2017.4) Hele dette koncept om forsoning og offerfrelse er rodfæstet og funderet i egoisme. Jesus lærte, at tjeneste over for ens medmennesker er det højeste begreb i de åndetroendes broderskab. Frelsen bør tages for givet af dem, der tror på Guds faderskab. Den troendes største bekymring bør ikke være det egoistiske ønske om personlig frelse, men snarere den uselviske trang til at elske og derfor tjene sine medmennesker, ligesom Jesus elskede og tjente dødelige mennesker.		188:4.9 (2017.4) All this concept of atonement and sacrificial salvation is rooted and grounded in selfishness. Jesus taught that service to one’s fellows is the highest concept of the brotherhood of spirit believers. Salvation should be taken for granted by those who believe in the fatherhood of God. The believer’s chief concern should not be the selfish desire for personal salvation but rather the unselfish urge to love and, therefore, serve one’s fellows even as Jesus loved and served mortal men.
188:4.10 (2017.5) Ægte troende bekymrer sig heller ikke så meget om den fremtidige straf for synd. Den ægte troende bekymrer sig kun om den nuværende adskillelse fra Gud. Det er sandt, at kloge fædre kan tugte deres sønner, men de gør alt dette i kærlighed og med et korrigerende formål. De straffer ikke i vrede, og de tugter heller ikke for at gengælde.		188:4.10 (2017.5) Neither do genuine believers trouble themselves so much about the future punishment of sin. The real believer is only concerned about present separation from God. True, wise fathers may chasten their sons, but they do all this in love and for corrective purposes. They do not punish in anger, neither do they chastise in retribution.
188:4.11 (2017.6) Selv hvis Gud var den strenge og lovlige monark i et univers, hvor retfærdighed herskede, ville han bestemt ikke være tilfreds med den barnlige plan om at erstatte en skyldig forbryder med en uskyldig lidende.		188:4.11 (2017.6) Even if God were the stern and legal monarch of a universe in which justice ruled supreme, he certainly would not be satisfied with the childish scheme of substituting an innocent sufferer for a guilty offender.
188:4.12 (2017.7) Det store ved Jesu død, som det er relateret til berigelsen af den menneskelige erfaring og udvidelsen af frelsesvejen, er ikke kendsgerningen om hans død, men snarere den fremragende måde og den uforlignelige ånd, hvormed han mødte døden.		188:4.12 (2017.7) The great thing about the death of Jesus, as it is related to the enrichment of human experience and the enlargement of the way of salvation, is not the fact of his death but rather the superb manner and the matchless spirit in which he met death.
188:4.13 (2017.8) Hele denne idé om forsoningens løsesum placerer frelsen på et plan af uvirkelighed; et sådant koncept er rent filosofisk. Menneskelig frelse er virkelig; den er baseret på to realiteter, som kan gribes af skabningens tro og derved blive inkorporeret i den individuelle menneskelige erfaring: Guds faderskab og dets korrelerede sandhed, menneskets broderskab. Det er trods alt sandt, at man skal “tilgive sin gæld, ligesom man tilgiver sine skyldnere.”		188:4.13 (2017.8) This entire idea of the ransom of the atonement places salvation upon a plane of unreality; such a concept is purely philosophic. Human salvation is real; it is based on two realities which may be grasped by the creature’s faith and thereby become incorporated into individual human experience: the fact of the fatherhood of God and its correlated truth, the brotherhood of man. It is true, after all, that you are to be “forgiven your debts, even as you forgive your debtors.”
5. Korsets lærdomme ^top		5. Lessons from the Cross ^top
188:5.1 (2017.9) Jesu kors viser det fulde mål af den sande hyrdes suveræne hengivenhed for selv de uværdige medlemmer af hans flok. Det placerer for evigt alle relationer mellem Gud og mennesker på et familiemæssigt grundlag. Gud er Faderen; mennesket er hans barn. Kærlighed, en fars kærlighed til sit barn, bliver den centrale sandhed i universets forhold mellem Skaber og skabning—ikke en konges retfærdighed, som søger tilfredsstillelse i lidelser og straf af den onde undersåt.		188:5.1 (2017.9) The cross of Jesus portrays the full measure of the supreme devotion of the true shepherd for even the unworthy members of his flock. It forever places all relations between God and man upon the family basis. God is the Father; man is his son. Love, the love of a father for his son, becomes the central truth in the universe relations of Creator and creature—not the justice of a king which seeks satisfaction in the sufferings and punishment of the evil-doing subject.
188:5.2 (2018.1) Korset viser for evigt, at Jesu holdning til syndere hverken var fordømmelse eller tilgivelse, men snarere evig og kærlig frelse. Jesus er virkelig en frelser i den forstand, at hans liv og død vinder mennesker over til godhed og retfærdig overlevelse. Jesus elsker mennesker så meget, at hans kærlighed vækker kærlighedens respons i det menneskelige hjerte. Kærlighed er i sandhed smitsom og evigt skabende. Jesu død på korset eksemplificerer en kærlighed, der er stærk og guddommelig nok til at tilgive synd og opsluge al ondskab. Jesus åbenbarede for denne verden en højere kvalitet af retfærdighed end retskaffenhed—rent teknisk rigtigt og forkert. Guddommelig kærlighed tilgiver ikke bare uretfærdigheder; den absorberer og ødelægger dem faktisk. Kærlighedens tilgivelse transcenderer fuldstændig barmhjertighedens tilgivelse. Barmhjertighed sætter skylden for den onde handling til side, men kærlighed ødelægger for evigt synden og al svaghed, der følger deraf. Jesus bragte en ny måde at leve på til Urantia. Han lærte os ikke at modstå det onde, men gennem ham at finde en godhed, som effektivt tilintetgør det onde. Jesus’ tilgivelse er ikke en tilgivelse; det er frelse fra fordømmelse. Frelse ignorerer ikke uretten; den retter op på den. Sand kærlighed går ikke på kompromis med eller tolererer had; den ødelægger det. Jesu kærlighed er aldrig tilfreds med blot at tilgive. Mesterens kærlighed indebærer rehabilitering, evig overlevelse. Det er helt i orden at tale om frelse som forløsning, hvis man mener denne evige rehabilitering.		188:5.2 (2018.1) The cross forever shows that the attitude of Jesus toward sinners was neither condemnation nor condonation, but rather eternal and loving salvation. Jesus is truly a savior in the sense that his life and death do win men over to goodness and righteous survival. Jesus loves men so much that his love awakens the response of love in the human heart. Love is truly contagious and eternally creative. Jesus’ death on the cross exemplifies a love which is sufficiently strong and divine to forgive sin and swallow up all evil-doing. Jesus disclosed to this world a higher quality of righteousness than justice—mere technical right and wrong. Divine love does not merely forgive wrongs; it absorbs and actually destroys them. The forgiveness of love utterly transcends the forgiveness of mercy. Mercy sets the guilt of evil-doing to one side; but love destroys forever the sin and all weakness resulting therefrom. Jesus brought a new method of living to Urantia. He taught us not to resist evil but to find through him a goodness which effectually destroys evil. The forgiveness of Jesus is not condonation; it is salvation from condemnation. Salvation does not slight wrongs; it makes them right. True love does not compromise nor condone hate; it destroys it. The love of Jesus is never satisfied with mere forgiveness. The Master’s love implies rehabilitation, eternal survival. It is altogether proper to speak of salvation as redemption if you mean this eternal rehabilitation.
188:5.3 (2018.2) Jesus kunne i kraft af sin personlige kærlighed til mennesker bryde syndens og ondskabens greb. Dermed satte han mennesker fri til at vælge bedre måder at leve på. Jesus skildrede en befrielse fra fortiden, som i sig selv lovede en triumf for fremtiden. Tilgivelse gav således frelse. Skønheden i den guddommelige kærlighed, når den først er fuldt indlemmet i menneskets hjerte, ødelægger for evigt syndens charme og ondskabens magt.		188:5.3 (2018.2) Jesus, by the power of his personal love for men, could break the hold of sin and evil. He thereby set men free to choose better ways of living. Jesus portrayed a deliverance from the past which in itself promised a triumph for the future. Forgiveness thus provided salvation. The beauty of divine love, once fully admitted to the human heart, forever destroys the charm of sin and the power of evil.
188:5.4 (2018.3) Jesu lidelser var ikke begrænset til korsfæstelsen. I virkeligheden tilbragte Jesus af Nazaret over femogtyve år på korset i en virkelig og intens dødelig eksistens. Korsets virkelige værdi består i, at det var det højeste og sidste udtryk for hans kærlighed, den fuldendte åbenbaring af hans barmhjertighed.		188:5.4 (2018.3) The sufferings of Jesus were not confined to the crucifixion. In reality, Jesus of Nazareth spent upward of twenty-five years on the cross of a real and intense mortal existence. The real value of the cross consists in the fact that it was the supreme and final expression of his love, the completed revelation of his mercy.
188:5.5 (2018.4) På millioner af beboede verdener har billioner af skabninger, som måske har været fristet til at opgive den moralske kamp og opgive troens gode kamp, kastet endnu et blik på Jesus på korset og er så gået videre, inspireret af synet af Gud, som gav sit inkarnerede liv i hengivenhed til menneskets uselviske tjeneste.		188:5.5 (2018.4) On millions of inhabited worlds, tens of trillions of evolving creatures who may have been tempted to give up the moral struggle and abandon the good fight of faith, have taken one more look at Jesus on the cross and then have forged on ahead, inspired by the sight of God’s laying down his incarnate life in devotion to the unselfish service of man.
188:5.6 (2018.5) Triumfen for døden på korset er opsummeret i Jesu holdning til dem, der angreb ham. Han gjorde korset til et evigt symbol på kærlighedens triumf over hadet og sandhedens sejr over det onde, da han bad: “Fader, tilgiv dem, for de ved ikke, hvad de gør.” Denne hengivne kærlighed smittede af i et stort univers; disciplene fik den fra deres Mester. Den allerførste lærer i hans evangelium, som blev opfordret til at give sit liv i denne tjeneste, sagde, da de stenede ham til døde: “Læg ikke denne synd på deres skuldre.”		188:5.6 (2018.5) The triumph of the death on the cross is all summed up in the spirit of Jesus’ attitude toward those who assailed him. He made the cross an eternal symbol of the triumph of love over hate and the victory of truth over evil when he prayed, “Father, forgive them, for they know not what they do.” That devotion of love was contagious throughout a vast universe; the disciples caught it from their Master. The very first teacher of his gospel who was called upon to lay down his life in this service, said, as they stoned him to death, “Lay not this sin to their charge.”
188:5.7 (2018.6) Korset appellerer på højeste vis til det bedste i mennesket, fordi det afslører én, der var villig til at give sit liv i sine medmenneskers tjeneste. Større kærlighed kan ingen have end denne: at han ville være villig til at give sit liv for sine venner—og Jesus havde en sådan kærlighed, at han var villig til at give sit liv for sine fjender, en kærlighed, der var større end nogen, der hidtil havde været kendt på jorden.		188:5.7 (2018.6) The cross makes a supreme appeal to the best in man because it discloses one who was willing to lay down his life in the service of his fellow men. Greater love no man can have than this: that he would be willing to lay down his life for his friends—and Jesus had such a love that he was willing to lay down his life for his enemies, a love greater than any which had hitherto been known on earth.
188:5.8 (2019.1) I andre verdener såvel som på Urantia har dette sublime syn af mennesket Jesu død på Golgatas kors rørt de dødeliges følelser, mens det har vakt englenes højeste hengivenhed.		188:5.8 (2019.1) On other worlds, as well as on Urantia, this sublime spectacle of the death of the human Jesus on the cross of Golgotha has stirred the emotions of mortals, while it has aroused the highest devotion of the angels.
188:5.9 (2019.2) Korset er det høje symbol på hellig tjeneste, hengivelsen af ens liv til ens medmenneskers velfærd og frelse. Korset er ikke symbolet på ofringen af Guds uskyldige søn i stedet for skyldige syndere og for at formilde en fornærmet Guds vrede, men det står for evigt på jorden og i hele det store univers som et helligt symbol på, at de gode skænker sig selv til de onde og derved redder dem ved netop denne hengivenhed af kærlighed. Korset står som symbolet på den højeste form for uselvisk tjeneste, den højeste hengivenhed, hvor man fuldt ud giver sit retfærdige liv i tjeneste for en helhjertet tjeneste, selv i døden, korsets død. Og selve synet af dette store symbol på Jesu liv inspirerer virkelig os alle til at ønske at gå hen og gøre det samme.		188:5.9 (2019.2) The cross is that high symbol of sacred service, the devotion of one’s life to the welfare and salvation of one’s fellows. The cross is not the symbol of the sacrifice of the innocent Son of God in the place of guilty sinners and in order to appease the wrath of an offended God, but it does stand forever, on earth and throughout a vast universe, as a sacred symbol of the good bestowing themselves upon the evil and thereby saving them by this very devotion of love. The cross does stand as the token of the highest form of unselfish service, the supreme devotion of the full bestowal of a righteous life in the service of wholehearted ministry, even in death, the death of the cross. And the very sight of this great symbol of the bestowal life of Jesus truly inspires all of us to want to go and do likewise.
188:5.10 (2019.3) Når tænkende mænd og kvinder ser på Jesus, mens han ofrer sit liv på korset, vil de næppe igen tillade sig selv at klage over selv de hårdeste strabadser i livet, langt mindre over små chikaner og deres mange rent fiktive klagepunkter. Hans liv var så herligt og hans død så triumferende, at vi alle lokkes til at være villige til at dele begge dele. Der er en sand tiltrækningskraft i hele Mikaels overdragelse, fra hans ungdoms dage til dette overvældende syn af hans død på korset.		188:5.10 (2019.3) When thinking men and women look upon Jesus as he offers up his life on the cross, they will hardly again permit themselves to complain at even the severest hardships of life, much less at petty harassments and their many purely fictitious grievances. His life was so glorious and his death so triumphant that we are all enticed to a willingness to share both. There is true drawing power in the whole bestowal of Michael, from the days of his youth to this overwhelming spectacle of his death on the cross.
188:5.11 (2019.4) Sørg derfor for, at når du ser korset som en åbenbaring af Gud, ser du ikke med det primitive menneskes øjne eller med den senere barbars synsvinkel, som begge betragtede Gud som en ubarmhjertig hersker med streng retfærdighed og rigid lovhåndhævelse. Sørg i stedet for, at du i korset ser den endelige manifestation af Jesu kærlighed og hengivenhed over for sit livs mission med at skænke de dødelige racer i hans enorme univers. Se i Menneskesønnens død kulminationen på udfoldelsen af Faderens guddommelige kærlighed til sine sønner i de dødelige sfærer. Korset skildrer således den villige hengivenhed og tildeling af frivillig frelse til dem, der er villige til at modtage sådanne gaver og hengivenhed. Der var intet på korset, som Faderen krævede—kun det, som Jesus så villigt gav, og som han nægtede at undgå.		188:5.11 (2019.4) Make sure, then, that when you view the cross as a revelation of God, you do not look with the eyes of the primitive man nor with the viewpoint of the later barbarian, both of whom regarded God as a relentless Sovereign of stern justice and rigid law-enforcement. Rather, make sure that you see in the cross the final manifestation of the love and devotion of Jesus to his life mission of bestowal upon the mortal races of his vast universe. See in the death of the Son of Man the climax of the unfolding of the Father’s divine love for his sons of the mortal spheres. The cross thus portrays the devotion of willing affection and the bestowal of voluntary salvation upon those who are willing to receive such gifts and devotion. There was nothing in the cross which the Father required—only that which Jesus so willingly gave, and which he refused to avoid.
188:5.12 (2019.5) Hvis mennesket ellers ikke kan værdsætte Jesus og forstå betydningen af hans overdragelse til jorden, kan det i det mindste forstå fællesskabet i sine dødelige lidelser. Intet menneske kan nogensinde frygte, at Skaberen ikke kender arten eller omfanget af dets timelige lidelser.		188:5.12 (2019.5) If man cannot otherwise appreciate Jesus and understand the meaning of his bestowal on earth, he can at least comprehend the fellowship of his mortal sufferings. No man can ever fear that the Creator does not know the nature or extent of his temporal afflictions.
188:5.13 (2019.6) Vi ved, at døden på korset ikke var for at skabe forsoning mellem mennesket og Gud, men for at stimulere menneskets erkendelse af Faderens evige kærlighed og Sønnens uendelige barmhjertighed og for at udbrede disse universelle sandheder til et helt univers.		188:5.13 (2019.6) We know that the death on the cross was not to effect man’s reconciliation to God but to stimulate man’s realization of the Father’s eternal love and his Son’s unending mercy, and to broadcast these universal truths to a whole universe.