第132篇		Paper 132
在罗马的旅居		The Sojourn at Rome
132:0.1 (1455.1) 由于戈纳德给罗马统治者提庇留带来了印度君王们的问候，在他们抵达罗马后的第三天，这两个印度人和耶稣出现在他面前。这个孤僻的皇帝在这天异常高兴，与这三个人谈了很久。当他们从他面前消失时，这个皇帝提及耶稣，向站在他右边的侍从谈论到，“若我拥有那个家伙的高贵举止和优雅风范，我将会成为一个真正的帝王，呃？”		132:0.1 (1455.1) SINCE Gonod carried greetings from the princes of India to Tiberius, the Roman ruler, on the third day after their arrival in Rome the two Indians and Jesus appeared before him. The morose emperor was unusually cheerful on this day and chatted long with the trio. And when they had gone from his presence, the emperor, referring to Jesus, remarked to the aide standing on his right, “If I had that fellow’s kingly bearing and gracious manner, I would be a real emperor, eh?”
132:0.2 (1455.2) 在罗马的同时，甘尼德拥有固定时间学习和造访城市周围名胜古迹。他的父亲有许多业务要交易，并希望他儿子长大成为他庞大商业利益管理方面的一个相称继承者，他以为介绍孩子进入商业世界的时机已经到来。在罗马有许多印度居民，通常戈纳德自己的一个雇员会伴随他做口译者，因此耶稣有整天时间就他一个人；这给了他时间去彻底熟悉这个有两百万居民的城市。在罗马广场可时常找到他，这是政治、法律和商务生活的中心。他经常前往卡皮托利山神殿，当他看着这座奉献给朱比特、朱诺和密涅瓦的壮丽圣殿时，他细思这些罗马人所被拘禁其中的无知带来的束缚。他也花了不少时间在帕拉蒂尼山上，那里坐落着皇帝的住所、阿波罗圣殿以及希腊文和拉丁文图书馆。		132:0.2 (1455.2) While at Rome, Ganid had regular hours for study and for visiting places of interest about the city. His father had much business to transact, and desiring that his son grow up to become a worthy successor in the management of his vast commercial interests, he thought the time had come to introduce the boy to the business world. There were many citizens of India in Rome, and often one of Gonod’s own employees would accompany him as interpreter so that Jesus would have whole days to himself; this gave him time in which to become thoroughly acquainted with this city of two million inhabitants. He was frequently to be found in the forum, the center of political, legal, and business life. He often went up to the Capitolium and pondered the bondage of ignorance in which these Romans were held as he beheld this magnificent temple dedicated to Jupiter, Juno, and Minerva. He also spent much time on Palatine hill, where were located the emperor’s residence, the temple of Apollo, and the Greek and Latin libraries.
132:0.3 (1455.3) 此时罗马帝国包括整个南欧、小亚细亚、叙利亚、埃及和非洲西北部；它的居民包含了东半球每个国家的公民。耶稣渴望研究玉苒厦(Urantia)凡人这个世界性聚合体并与之交往，是他同意做这次旅行的主要原因。		132:0.3 (1455.3) At this time the Roman Empire included all of southern Europe, Asia Minor, Syria, Egypt, and northwest Africa; and its inhabitants embraced the citizens of every country of the Eastern Hemisphere. His desire to study and mingle with this cosmopolitan aggregation of Urantia mortals was the chief reason why Jesus consented to make this journey.
132:0.4 (1455.4) 耶稣在罗马同时对人们了解了许多，但他在那个城市六个月逗留的多样经历中最为有价值的是他与这个帝国首都宗教领袖们的接触以及对他们的影响。在罗马的第一周结束之前，耶稣找到并结识了犬儒派、斯多葛派和秘教、尤其是密特拉教派的值得领袖。无论耶稣是否清楚犹太人将会拒绝他的使命，他都极为肯定的预见到他的使者们不久会前来罗马宣扬天国；因此他以极为令人吃惊的方式着手为更好且更为确定接收他们讯息铺好道路。他选择了五个领头的斯多葛派人，十一个犬儒学派人，十六个秘教领袖，并花了大部分业余时间达近六个月，与这些宗教导师们亲密交往。以下是他的指导方法：他从未攻击他们的谬误，乃至从未提及他们教导中的缺陷。在每一个案例中，他会选择他们所教导的真理，之后继续润饰和阐明他们头脑中的这一真理，以致在很短时间内这一对真理的增进有效挤掉了相伴的谬误；由此，这些受耶稣教导过的男男女女，为随后承认早期基督教传教者教导中额外类似的真理做好了准备。正是这种对福音布道者教导的早期接受，对基督教在罗马以及从那儿遍及整个帝国的快速传播给予了强大的推动力。		132:0.4 (1455.4) Jesus learned much about men while in Rome, but the most valuable of all the manifold experiences of his six months’ sojourn in that city was his contact with, and influence upon, the religious leaders of the empire’s capital. Before the end of the first week in Rome Jesus had sought out, and had made the acquaintance of, the worth-while leaders of the Cynics, the Stoics, and the mystery cults, in particular the Mithraic group. Whether or not it was apparent to Jesus that the Jews were going to reject his mission, he most certainly foresaw that his messengers were presently coming to Rome to proclaim the kingdom of heaven; and he therefore set about, in the most amazing manner, to prepare the way for the better and more certain reception of their message. He selected five of the leading Stoics, eleven of the Cynics, and sixteen of the mystery-cult leaders and spent much of his spare time for almost six months in intimate association with these religious teachers. And this was his method of instruction: Never once did he attack their errors or even mention the flaws in their teachings. In each case he would select the truth in what they taught and then proceed so to embellish and illuminate this truth in their minds that in a very short time this enhancement of the truth effectively crowded out the associated error; and thus were these Jesus-taught men and women prepared for the subsequent recognition of additional and similar truths in the teachings of the early Christian missionaries. It was this early acceptance of the teachings of the gospel preachers which gave that powerful impetus to the rapid spread of Christianity in Rome and from there throughout the empire.
132:0.5 (1456.1) 当我们记载以下事实时，这一不寻常做法的重大意义可得以更好的理解，在这一受耶稣教导的三十二位罗马宗教领袖团体中，只有两位没有成果；三十位在罗马基督教创建过程中成为关键人物，其中有些还协助将那一城市的主要密特拉教神殿转成了第一个基督教教堂。我们从幕后观看人类活动，依照十九个世纪的时间来看，认识到在为基督教在整个欧洲快速传播而早期搭建舞台的过程中，只有三个具有最重要价值的因素，它们是：		132:0.5 (1456.1) The significance of this remarkable doing can the better be understood when we record the fact that, out of this group of thirty-two Jesus-taught religious leaders in Rome, only two were unfruitful; the thirty became pivotal individuals in the establishment of Christianity in Rome, and certain of them also aided in turning the chief Mithraic temple into the first Christian church of that city. We who view human activities from behind the scenes and in the light of nineteen centuries of time recognize just three factors of paramount value in the early setting of the stage for the rapid spread of Christianity throughout Europe, and they are:
132:0.6 (1456.2) 1. 选择并保留西蒙•彼得作为一名使徒。		132:0.6 (1456.2) 1. The choosing and holding of Simon Peter as an apostle.
132:0.7 (1456.3) 2. 在耶路撒冷与斯蒂芬的交谈，后者之死导致了对塔苏斯扫罗的赢得。		132:0.7 (1456.3) 2. The talk in Jerusalem with Stephen, whose death led to the winning of Saul of Tarsus.
132:0.8 (1456.4) 3. 为这个新宗教在罗马及整个欧洲的随后领导阶层预先准备的这三十个罗马人。		132:0.8 (1456.4) 3. The preliminary preparation of these thirty Romans for the subsequent leadership of the new religion in Rome and throughout the empire.
132:0.9 (1456.5) 在他们的所有经历中，斯蒂芬和这三十个受选之人都从未意识到他们一度曾与名字成为他们宗教教导主题之人交谈过。耶稣为原初三十二人之利益所做工作是完全私密的。在他为这些个人的劳作中，这个大马士革文士从未一次会见他们之中三人以上，很少两人以上，大多时候他单独教导他们。他之所以能做这一宗教培训的伟大工作，是因为这些男女都不受传统所限制；就所有未来宗教发展而言，他们都不是既定先入之见的受害者。		132:0.9 (1456.5) Through all their experiences, neither Stephen nor the thirty chosen ones ever realized that they had once talked with the man whose name became the subject of their religious teaching. Jesus’ work in behalf of the original thirty-two was entirely personal. In his labors for these individuals the scribe of Damascus never met more than three of them at one time, seldom more than two, while most often he taught them singly. And he could do this great work of religious training because these men and women were not tradition bound; they were not victims of a settled preconception as to all future religious developments.
132:0.10 (1456.6) 在不久后紧随的岁月中，彼得、保罗以及其他罗马基督教导师许多次听说这个先于他们的大马士革文士，他很显然（他们认为无意间）为他们带着新福音到来铺好了道路。尽管保罗从未真正猜出这个大马士革文士的身份，但在他死之前不久，由于许多个人描述的类似性，他的确得出结论，“安提阿的造帐篷者”也就是“大马士革文士”。有一次，当西蒙•彼得在罗马布道时，当听到一个关于大马士革文士的描述时，他猜出这个人或许是耶稣，但却很快不再考虑这个想法，清楚知道（他所以为的）主从未到过罗马。		132:0.10 (1456.6) Many were the times in the years so soon to follow that Peter, Paul, and the other Christian teachers in Rome heard about this scribe of Damascus who had preceded them, and who had so obviously (and as they supposed unwittingly) prepared the way for their coming with the new gospel. Though Paul never really surmised the identity of this scribe of Damascus, he did, a short time before his death, because of the similarity of personal descriptions, reach the conclusion that the “tentmaker of Antioch” was also the “scribe of Damascus.” On one occasion, while preaching in Rome, Simon Peter, on listening to a description of the Damascus scribe, surmised that this individual might have been Jesus but quickly dismissed the idea, knowing full well (so he thought) that the Master had never been in Rome.
1. 真正价值 ^top		1. True Values ^top
132:1.1 (1456.7) 在罗马逗留早期，耶稣与斯多葛派的领袖安迦门有过一次彻夜交谈。这个人随后成为保罗的一个好朋友，并证明是罗马基督教会的强大支持者之一。实质上，以现代措辞重述，耶稣教导安迦门：		132:1.1 (1456.7) It was with Angamon, the leader of the Stoics, that Jesus had an all-night talk early during his sojourn in Rome. This man subsequently became a great friend of Paul and proved to be one of the strong supporters of the Christian church at Rome. In substance, and restated in modern phraseology, Jesus taught Angamon:
132:1.2 (1457.1) 真正价值之标准必须要在灵性世界和永恒实相之诸多神性层次上加以寻找。对一个正在扬升的凡人来说，所有低等的物质性标准必须要被认识为短暂的、部分的和次要的。照此，科学家受限于对物质性事实之相关性的发现。严格意义上说，他无权宣称他是物质（唯物）主义者还是理想（唯心）主义者，因为在这样做的过程中，他已假定放弃了一个真正科学家的态度，因为任一所有这类态度之宣称都是哲学所特有的本质。		132:1.2 (1457.1) The standard of true values must be looked for in the spiritual world and on divine levels of eternal reality. To an ascending mortal all lower and material standards must be recognized as transient, partial, and inferior. The scientist, as such, is limited to the discovery of the relatedness of material facts. Technically, he has no right to assert that he is either materialist or idealist, for in so doing he has assumed to forsake the attitude of a true scientist since any and all such assertions of attitude are the very essence of philosophy.
132:1.3 (1457.2) 除非人类的道德洞见和灵性达成成比例地增长，否则一种纯唯物主义文化的无限制进步或许终归会成为一种对文明的威胁。一种纯唯物主义的科学在自身隐藏着摧毁所有科学奋斗的潜在种子，因为这种态度预示着一个已放弃了其道德价值感、否定了其灵性达成目标之文明的最终崩溃。		132:1.3 (1457.2) Unless the moral insight and the spiritual attainment of mankind are proportionately augmented, the unlimited advancement of a purely materialistic culture may eventually become a menace to civilization. A purely materialistic science harbors within itself the potential seed of the destruction of all scientific striving, for this very attitude presages the ultimate collapse of a civilization which has abandoned its sense of moral values and has repudiated its spiritual goal of attainment.
132:1.4 (1457.3) 唯物主义科学家与极端的唯心主义者注定总是对立的。这对那些拥有高等道德价值和灵性检验水平之共同标准的科学家和唯心主义者来说却不是真的。在每个时代，科学家和宗教家必须要认识到，他们在人类需求之栏面前受审。他们必须要避免他们之间的所有战争，与此同时，他们要通过对人类进步之服务的增强奉献，勇敢努力去为其持续的存续辩护。若任一时代所谓的科学或宗教是虚假的，那么在一个有着更高、更真和更有价值类别物质科学和灵性宗教出现之前，它必须要净化其活动，否则便会消失。		132:1.4 (1457.3) The materialistic scientist and the extreme idealist are destined always to be at loggerheads. This is not true of those scientists and idealists who are in possession of a common standard of high moral values and spiritual test levels. In every age scientists and religionists must recognize that they are on trial before the bar of human need. They must eschew all warfare between themselves while they strive valiantly to justify their continued survival by enhanced devotion to the service of human progress. If the so-called science or religion of any age is false, then must it either purify its activities or pass away before the emergence of a material science or spiritual religion of a truer and more worthy order.
2. 善与恶 ^top		2. Good and Evil ^top
132:2.1 (1457.4) 玛杜斯是罗马犬儒派公认的领袖，他也成了这位大马士革文士的一个好朋友。日复一日他与耶稣交谈，夜复一夜他倾听耶稣的上乘教导。在与玛杜斯更为重要的讨论中间，有一个旨在回答这个真诚犬儒派人有关善与恶的问题。实质上以二十世纪措辞来说，耶稣说道：		132:2.1 (1457.4) Mardus was the acknowledged leader of the Cynics of Rome, and he became a great friend of the scribe of Damascus. Day after day he conversed with Jesus, and night upon night he listened to his supernal teaching. Among the more important discussions with Mardus was the one designed to answer this sincere Cynic’s question about good and evil. In substance, and in twentieth-century phraseology, Jesus said:
132:2.2 (1457.5) 我的兄弟，善与恶仅是象征了人类对可观察宇宙之理解相对层次的词语。若你在伦理上是怠惰的，在社交上是漠然的，你可能会将当前的社会惯例当作你善之标准。若你在灵性上是懒惰的，在道德上是顽固的，你或许会将你同辈的宗教做法和传统当作你善之标准。但从时间中续存而进入永恒的灵魂，必须要在善与恶之间做出一种鲜活而有个人的选择，因为它们由天父派来内驻于人类心中的神性之灵所建立的灵性标准所具有的真正价值所决定。这一内驻之灵是人格续存之标准。		132:2.2 (1457.5) My brother, good and evil are merely words symbolizing relative levels of human comprehension of the observable universe. If you are ethically lazy and socially indifferent, you can take as your standard of good the current social usages. If you are spiritually indolent and morally unprogressive, you may take as your standards of good the religious practices and traditions of your contemporaries. But the soul that survives time and emerges into eternity must make a living and personal choice between good and evil as they are determined by the true values of the spiritual standards established by the divine spirit which the Father in heaven has sent to dwell within the heart of man. This indwelling spirit is the standard of personality survival.
132:2.3 (1457.6) 善，像真一样，总是相对的，并永远与恶相对。正是对善和真这两种品质的感知，使得不断演进的人类灵魂做出那些对永恒续存必不可少之个人选择决定。		132:2.3 (1457.6) Goodness, like truth, is always relative and unfailingly evil-contrasted. It is the perception of these qualities of goodness and truth that enables the evolving souls of men to make those personal decisions of choice which are essential to eternal survival.
132:2.4 (1458.1) 在逻辑上跟随科学口授、社会惯例和宗教教条的灵性盲目个人，处于牺牲其道德自由和失去其灵性解脱的极大危险中，这样一个灵魂注定会成为一个智性鹦鹉、一个社交自动机和一个宗教权威之奴隶。		132:2.4 (1458.1) The spiritually blind individual who logically follows scientific dictation, social usage, and religious dogma stands in grave danger of sacrificing his moral freedom and losing his spiritual liberty. Such a soul is destined to become an intellectual parrot, a social automaton, and a slave to religious authority.
132:2.5 (1458.2) 善总是朝向新的道德自我实现和灵性人格达成之渐增解脱层次成长 -- 即对内驻调整者的发现与认同。当一个经历提高了对美的欣赏，增强了道德意志，提升了对真的辨别，扩展了热爱同伴和服务同伴的能力，提升了灵性理念，令至高的时间性人类动机与内驻调整者的永恒计划相统一，它便是善的，所有这一切会直接导致一种履行天父意志的渐增渴望，藉此培养找到神并变得更像他一样的神性热情。		132:2.5 (1458.2) Goodness is always growing toward new levels of the increasing liberty of moral self-realization and spiritual personality attainment—the discovery of, and identification with, the indwelling Adjuster. An experience is good when it heightens the appreciation of beauty, augments the moral will, enhances the discernment of truth, enlarges the capacity to love and serve one’s fellows, exalts the spiritual ideals, and unifies the supreme human motives of time with the eternal plans of the indwelling Adjuster, all of which lead directly to an increased desire to do the Father’s will, thereby fostering the divine passion to find God and to be more like him.
132:2.6 (1458.3) 随着你沿着受造物发展的宇宙阶梯上升，你会完美依照你经历善和辨别真的能力，发现渐增的善和渐减的恶。直到不断扬升的人类灵魂达到最终灵性层次，容纳谬误或体验邪恶的能力才会全面失去。		132:2.6 (1458.3) As you ascend the universe scale of creature development, you will find increasing goodness and diminishing evil in perfect accordance with your capacity for goodness-experience and truth-discernment. The ability to entertain error or experience evil will not be fully lost until the ascending human soul achieves final spirit levels.
132:2.7 (1458.4) 善是鲜活的，相对的，总是进展的，一贯是一种个人体验，永远与对真和美的辨别相关联。善在对灵性层次积极真正价值的认识中得以找到，它在人类经历中必须要与消极对应物 -- 潜在邪恶之阴影形成对比。		132:2.7 (1458.4) Goodness is living, relative, always progressing, invariably a personal experience, and everlastingly correlated with the discernment of truth and beauty. Goodness is found in the recognition of the positive truth-values of the spiritual level, which must, in human experience, be contrasted with the negative counterpart—the shadows of potential evil.
132:2.8 (1458.5) 在你达至天堂层次以前，善将始终更多是一种追求，而不是一种拥有，更多是一种目标，而不是一种达成体验。但即便你渴求正义，你也会在善之部分达成过程中体验到渐增的满足。善与恶在世界上的存在，本质上是人类的道德意志、即人格之存在与实相的积极证据，它由此会识别这些价值，也能在它们之间选择。		132:2.8 (1458.5) Until you attain Paradise levels, goodness will always be more of a quest than a possession, more of a goal than an experience of attainment. But even as you hunger and thirst for righteousness, you experience increasing satisfaction in the partial attainment of goodness. The presence of goodness and evil in the world is in itself positive proof of the existence and reality of man’s moral will, the personality, which thus identifies these values and is also able to choose between them.
132:2.9 (1458.6) 到达天堂之时，扬升凡人令自身与真正灵性价值相认同的能力会变得如此扩展，以致会导致生命之光完美拥有的达成。这样一个完美化的灵性人格体会与善、美、真之正面至高品质在整体上、神性上和灵性上变得如此统一，以致这样一个正义之灵曝露在天堂无限支配者们神性之光透彻光辉中时，将不存在任何投射出潜在邪恶之负面阴影的可能性。在所有这类灵性的人格体身中，善不再是局部性的、对比性的和比较性的；它已变得神性完满、灵性充溢；它接近至高者的纯粹和完美。		132:2.9 (1458.6) By the time of the attainment of Paradise the ascending mortal’s capacity for identifying the self with true spirit values has become so enlarged as to result in the attainment of the perfection of the possession of the light of life. Such a perfected spirit personality becomes so wholly, divinely, and spiritually unified with the positive and supreme qualities of goodness, beauty, and truth that there remains no possibility that such a righteous spirit would cast any negative shadow of potential evil when exposed to the searching luminosity of the divine light of the infinite Rulers of Paradise. In all such spirit personalities, goodness is no longer partial, contrastive, and comparative; it has become divinely complete and spiritually replete; it approaches the purity and perfection of the Supreme.
132:2.10 (1458.7) 邪恶之可能性对于道德选择是必要的，但却并非由此而成为实在物。阴影只是相对真实的。实在的邪恶并非有必要成为一种个人体验。潜在的邪恶在较低灵性发展层次上的道德进展领域中也可同等适宜充当一种决定刺激物。只有当一个道德性心智将邪恶作为其选择时，邪恶才会成为一种个人体验之实相。		132:2.10 (1458.7) The possibility of evil is necessary to moral choosing, but not the actuality thereof. A shadow is only relatively real. Actual evil is not necessary as a personal experience. Potential evil acts equally well as a decision stimulus in the realms of moral progress on the lower levels of spiritual development. Evil becomes a reality of personal experience only when a moral mind makes evil its choice.
3. 真理与信仰 ^top		3. Truth and Faith ^top
132:3.1 (1459.1) 纳本是一个希腊裔犹太人，在罗马的主要秘教、密特拉教的诸位领袖中间是首要的。尽管这位密特拉教大祭司与这位大马士革文士举行过许多讨论，但他却被他们一天晚上关于真理与信仰的讨论最为持久地影响了。纳本曾想转变耶稣，甚至提议他作为一个密特拉教导师返回巴勒斯坦。但他很少认识到耶稣正将他准备好变成天国福音的早期皈依者之一。以现代措辞重述，耶稣教导的实质是：		132:3.1 (1459.1) Nabon was a Greek Jew and foremost among the leaders of the chief mystery cult in Rome, the Mithraic. While this high priest of Mithraism held many conferences with the Damascus scribe, he was most permanently influenced by their discussion of truth and faith one evening. Nabon had thought to make a convert of Jesus and had even suggested that he return to Palestine as a Mithraic teacher. He little realized that Jesus was preparing him to become one of the early converts to the gospel of the kingdom. Restated in modern phraseology, the substance of Jesus’ teaching was:
132:3.2 (1459.2) 真理无法用词语来定义，只能靠生活。真理总是多于知识。知识与被观察的事物有关，但真理却超越了这些纯物质性层次，因为它与智慧相伴，并包含了诸如人类体验，乃至灵性鲜活实相这类无法衡量物。知识源于科学；智慧源于真正哲学；真理则源于灵性生活之宗教体验。知识涉及事实；智慧涉及关系；真理则涉及实相价值。		132:3.2 (1459.2) Truth cannot be defined with words, only by living. Truth is always more than knowledge. Knowledge pertains to things observed, but truth transcends such purely material levels in that it consorts with wisdom and embraces such imponderables as human experience, even spiritual and living realities. Knowledge originates in science; wisdom, in true philosophy; truth, in the religious experience of spiritual living. Knowledge deals with facts; wisdom, with relationships; truth, with reality values.
132:3.3 (1459.3) 人类易于将科学具体化，将哲学公式化，将真理教条化，因为他在与生活之渐进性奋斗相调适过程中精神怠惰，与此同时，他也非常害怕未知物。自然之人在其思维习惯和生活技巧上慢于引发改变。		132:3.3 (1459.3) Man tends to crystallize science, formulate philosophy, and dogmatize truth because he is mentally lazy in adjusting to the progressive struggles of living, while he is also terribly afraid of the unknown. Natural man is slow to initiate changes in his habits of thinking and in his techniques of living.
132:3.4 (1459.4) 被揭示出来的真理，即被亲身发现的真理，是人类灵魂的至高乐趣；它是物质性心智与内驻之灵的联合产物，对这一识真爱美灵魂的永恒拯救，通过那种对善的渴求而得以确保，它会引领这个凡人发展出一种单一意图来履行父的意志，来找到神并变得像他一样。真知和真理之间决不会有冲突。知识和人类信念之间或许有冲突，这些信念会被偏见所歪曲，被恐惧所扭曲，被面对物质性发现或灵性进展之新事实的惧怕所主导。		132:3.4 (1459.4) Revealed truth, personally discovered truth, is the supreme delight of the human soul; it is the joint creation of the material mind and the indwelling spirit. The eternal salvation of this truth-discerning and beauty-loving soul is assured by that hunger and thirst for goodness which leads this mortal to develop a singleness of purpose to do the Father’s will, to find God and to become like him. There is never conflict between true knowledge and truth. There may be conflict between knowledge and human beliefs, beliefs colored with prejudice, distorted by fear, and dominated by the dread of facing new facts of material discovery or spiritual progress.
132:3.5 (1459.5) 但若无信仰之运用，真理则永远无法成为人的拥有物。这是真实的，因为人的想法、智慧、伦理和理想决不会高过他的信仰，即他崇高的希望。所有这类真正信仰都基于深刻反思，真诚自省和坚定道德意识之上。信仰是灵性化创造想象力所产生的灵感。		132:3.5 (1459.5) But truth can never become man’s possession without the exercise of faith. This is true because man’s thoughts, wisdom, ethics, and ideals will never rise higher than his faith, his sublime hope. And all such true faith is predicated on profound reflection, sincere self-criticism, and uncompromising moral consciousness. Faith is the inspiration of the spiritized creative imagination.
132:3.6 (1459.6) 信仰运作以释放出活在人心智中的神性火花、即不朽胚芽之超人类活动，它是永恒续存之潜势。植物和动物通过将自身相同粒子从一代传递至另一代而在时间中续存。人类之人性灵魂（人格）通过与这一不朽之内驻神性火花的身份关联而从凡人死亡中续存，它将运作起来令人类人格在一个持续更高的进展性宇宙存在层次上长存。人类灵魂的隐藏种子是一个不朽之灵。灵魂的第二代是一系列灵性进展性存在之人格显现中的第一次，仅当这一神性实体达至其存在之源、即一切存在之人格性源头、神、亦即万有之父时才会终止。		132:3.6 (1459.6) Faith acts to release the superhuman activities of the divine spark, the immortal germ, that lives within the mind of man, and which is the potential of eternal survival. Plants and animals survive in time by the technique of passing on from one generation to another identical particles of themselves. The human soul (personality) of man survives mortal death by identity association with this indwelling spark of divinity, which is immortal, and which functions to perpetuate the human personality upon a continuing and higher level of progressive universe existence. The concealed seed of the human soul is an immortal spirit. The second generation of the soul is the first of a succession of personality manifestations of spiritual and progressing existences, terminating only when this divine entity attains the source of its existence, the personal source of all existence, God, the Universal Father.
132:3.7 (1459.7) 人类生命会继续 -- 存续 -- 因为它拥有一个宇宙职能，即找到神的任务。信仰被激活的人类灵魂无法决定不达成这一天命目标；当它一旦达成这一神圣目标，它永远无法终止，因为它已变得像神一样 -- 永恒。		132:3.7 (1459.7) Human life continues—survives—because it has a universe function, the task of finding God. The faith-activated soul of man cannot stop short of the attainment of this goal of destiny; and when it does once achieve this divine goal, it can never end because it has become like God—eternal.
132:3.8 (1460.1) 灵性演进是一种对善的渐增自愿选择之经历，伴随对邪恶之可能性的一种同等渐进性缩减。伴随对善之选择终局性的达成，以及对真理认知之完满能力的达成，一种充满美好圣洁之完美便会形成，其正义甚至会永恒抑制潜在邪恶概念出现的可能性。这样一个知神灵魂在这样一个充满神性之善的高等灵性层次上运作时，不会投下任何怀疑邪恶的影子。		132:3.8 (1460.1) Spiritual evolution is an experience of the increasing and voluntary choice of goodness attended by an equal and progressive diminution of the possibility of evil. With the attainment of finality of choice for goodness and of completed capacity for truth appreciation, there comes into existence a perfection of beauty and holiness whose righteousness eternally inhibits the possibility of the emergence of even the concept of potential evil. Such a God-knowing soul casts no shadow of doubting evil when functioning on such a high spirit level of divine goodness.
132:3.9 (1460.2) 天堂之灵在人类心智中的临在，对每个寻求与万有之父这个不朽内驻灵性片段达至一致的灵魂来说，构成了对一种充满神性进展之永恒存在的启示许诺和信仰承诺。		132:3.9 (1460.2) The presence of the Paradise spirit in the mind of man constitutes the revelation promise and the faith pledge of an eternal existence of divine progression for every soul seeking to achieve identity with this immortal and indwelling spirit fragment of the Universal Father.
132:3.10 (1460.3) 宇宙进展是以渐增的人格自由为特征的，因为它与越来越高层次的自我理解和随之发生的自愿性自我约束的渐进性达成相关联。灵性自我约束之完美达成相当于宇宙自由和个人解脱之完满。在这样一个广袤宇宙中，信仰在人的早期定位的困惑当中培育和维持着人的灵魂，而祈祷则成为一个试图令自身与内驻相伴神性临在之灵性理想相一致的灵魂诸多创造想象力所产生的灵感和信仰冲动的伟大统一者。		132:3.10 (1460.3) Universe progress is characterized by increasing personality freedom because it is associated with the progressive attainment of higher and higher levels of self-understanding and consequent voluntary self-restraint. The attainment of perfection of spiritual self-restraint equals completeness of universe freedom and personal liberty. Faith fosters and maintains man’s soul in the midst of the confusion of his early orientation in such a vast universe, whereas prayer becomes the great unifier of the various inspirations of the creative imagination and the faith urges of a soul trying to identify itself with the spirit ideals of the indwelling and associated divine presence.
132:3.11 (1460.4) 纳本对这些话语印象深刻，正如他对每场与耶稣的谈话印象深刻一样。这些真理持续在他心中燃烧，他对后来抵达的耶稣福音的宣扬者有过极大帮助。		132:3.11 (1460.4) Nabon was greatly impressed by these words, as he was by each of his talks with Jesus. These truths continued to burn within his heart, and he was of great assistance to the later arriving preachers of Jesus’ gospel.
4. 个人侍奉 ^top		4. Personal Ministry ^top
132:4.1 (1460.5) 在罗马同时，耶稣并未将他所有闲暇都致力于这一准备男男女女成为即将到来之天国中未来使徒的工作中。他花了许多时间对生活在这个世界上最大、最为国际化城市中的所有种族和阶层获得亲身的了解。在这些众多人类接触的每一次过程中，耶稣有着双重目的：他渴望了解他们在肉身中生活时对生活的反应，他也有意说些什么或做些什么，使那一生活更为丰富、更为值得。他在这些周期间的教导，与那些将他后来生活描绘为十二使徒导师和大众布道者的教导没什么不同。		132:4.1 (1460.5) Jesus did not devote all his leisure while in Rome to this work of preparing men and women to become future disciples in the oncoming kingdom. He spent much time gaining an intimate knowledge of all races and classes of men who lived in this, the largest and most cosmopolitan city of the world. In each of these numerous human contacts Jesus had a double purpose: He desired to learn their reactions to the life they were living in the flesh, and he was also minded to say or do something to make that life richer and more worth while. His religious teachings during these weeks were no different than those which characterized his later life as teacher of the twelve and preacher to the multitudes.
132:4.2 (1460.6) 他讯息所承载的始终是：天父之爱的事实以及他仁慈的真相，外加人是这同一充满爱之神一个信仰之子这个好消息。耶稣社交接触的通常手段，是通过询问人们问题来让他们说出自己心声来与他交谈。面谈通常以他问他们问题开始，而以他们向他问问题结束。他对于通过问问题和回答问题教导同等擅长。通常，对于那些他教导的最多的，他说的最少。那些从他个人侍奉中获得最大收益的，是一些不堪重负、焦虑沮丧的凡人，他们因为向一个充满同情和体谅的倾听者卸下他们灵魂的负担而获得了很多解脱，他就是那样，乃至更多。当这些心理失调的人告诉耶稣他们的麻烦后，他总是能提供有望纠正他们真正难题的实用而又立即有益的建议，尽管他并未忽略说些具有当下安慰和立即抚慰作用的话语。他一贯告知这些痛苦的凡人神之爱，并通过各种各样方法给予他们是这一慈爱天父子女的信息。		132:4.2 (1460.6) Always the burden of his message was: the fact of the heavenly Father’s love and the truth of his mercy, coupled with the good news that man is a faith-son of this same God of love. Jesus’ usual technique of social contact was to draw people out and into talking with him by asking them questions. The interview would usually begin by his asking them questions and end by their asking him questions. He was equally adept in teaching by either asking or answering questions. As a rule, to those he taught the most, he said the least. Those who derived most benefit from his personal ministry were overburdened, anxious, and dejected mortals who gained much relief because of the opportunity to unburden their souls to a sympathetic and understanding listener, and he was all that and more. And when these maladjusted human beings had told Jesus about their troubles, always was he able to offer practical and immediately helpful suggestions looking toward the correction of their real difficulties, albeit he did not neglect to speak words of present comfort and immediate consolation. And invariably would he tell these distressed mortals about the love of God and impart the information, by various and sundry methods, that they were the children of this loving Father in heaven.
132:4.3 (1461.1) 以此方式，耶稣在罗马逗留期间亲身与该域五百多个凡人进行了深情而又令人振奋的接触。他由此获得了对人类不同种族的了解，他无法在耶路撒冷、也很难在亚历山大获得这一了解。他始终将这六个月视为他世上生活最为丰富、最为见闻广博的此类时期之一。		132:4.3 (1461.1) In this manner, during the sojourn in Rome, Jesus personally came into affectionate and uplifting contact with upward of five hundred mortals of the realm. He thus gained a knowledge of the different races of mankind which he could never have acquired in Jerusalem and hardly even in Alexandria. He always regarded this six months as one of the richest and most informative of any like period of his earth life.
132:4.4 (1461.2) 正如所料，这样一个多才多艺而又富进取心的人在这个世界大都市运作期间，不可能不被众多渴望获得他与某些业务、更多是某些教导计划、社会改革或宗教活动相关服务的人所接近。有超过十二个这样的提议被提出了，他利用每个提议作为一个通过精选的话语或是通过乐于助人的服务给予某个充满灵性高贵的想法。耶稣非常喜欢为各种人做事情 -- 甚至是小事情。		132:4.4 (1461.2) As might have been expected, such a versatile and aggressive man could not thus function for six months in the world’s metropolis without being approached by numerous persons who desired to secure his services in connection with some business or, more often, for some project of teaching, social reform, or religious movement. More than a dozen such proffers were made, and he utilized each one as an opportunity for imparting some thought of spiritual ennoblement by well-chosen words or by some obliging service. Jesus was very fond of doing things—even little things—for all sorts of people.
132:4.5 (1461.3) 他与一个罗马元老院议员谈论政治和政治才能，与耶稣的这一次接触给这个议员留下了深刻印象，以致他花费了他余生努力尝试劝导他同事们改变执政方针，从政府支持和供养人民的理念改为人民支持政府的理念。耶稣曾花了一晚与一个富有的奴隶主在一起，谈论作为神之子的人，第二天，这个人，克罗迪亚斯，给予了一百一十七名奴隶以自由。他与一个希腊医生共进晚餐，告诉他他的病人们既拥有身体，也拥有心智和灵魂，由此引导这个能干的医生对他的同伴人们尝试一种更为意义深远的侍奉。他与各行各业的各种各样人们交谈。他在罗马没有造访的唯一地方是公共浴场。他拒绝伴随他的朋友去往浴场，因为那里流行性滥交。		132:4.5 (1461.3) He talked with a Roman senator on politics and statesmanship, and this one contact with Jesus made such an impression on this legislator that he spent the rest of his life vainly trying to induce his colleagues to change the course of the ruling policy from the idea of the government supporting and feeding the people to that of the people supporting the government. Jesus spent one evening with a wealthy slaveholder, talked about man as a son of God, and the next day this man, Claudius, gave freedom to one hundred and seventeen slaves. He visited at dinner with a Greek physician, telling him that his patients had minds and souls as well as bodies, and thus led this able doctor to attempt a more far-reaching ministry to his fellow men. He talked with all sorts of people in every walk of life. The only place in Rome he did not visit was the public baths. He refused to accompany his friends to the baths because of the sex promiscuity which there prevailed.
132:4.6 (1461.4) 当他和一个罗马士兵沿着台伯河走时，他对这个士兵说：“既要有勇敢之手，又要有勇敢之心。敢于履行公平，宽大到足以展现仁慈。迫使你的较低本性服从于你的较高本性，正如你服从上级一样。敬畏良善，宣扬真理。选择以美代丑。热爱你的同伴，全心寻求神，因为神是你在天上的父。”		132:4.6 (1461.4) To a Roman soldier, as they walked along the Tiber, he said: “Be brave of heart as well as of hand. Dare to do justice and be big enough to show mercy. Compel your lower nature to obey your higher nature as you obey your superiors. Revere goodness and exalt truth. Choose the beautiful in place of the ugly. Love your fellows and reach out for God with a whole heart, for God is your Father in heaven.”
132:4.7 (1461.5) 对座谈会上的讲演者他说道：“你的口才是讨人喜欢的，你的逻辑是令人钦佩的，你的声音是令人愉快的，但你的教导却很难是真实的。若你能享有知晓神为你灵性天父之鼓舞满足，那么你或许可以应用你的演讲能力令你的同伴们从黑暗束缚和无知奴役中解放出来。”这位就是在罗马听说彼得布道而成为他继承者的马库斯。当罗马迫害者们将西蒙•彼得钉死在十字架时，正是这个人蔑视他们并勇敢继续宣扬新福音。		132:4.7 (1461.5) To the speaker at the forum he said: “Your eloquence is pleasing, your logic is admirable, your voice is pleasant, but your teaching is hardly true. If you could only enjoy the inspiring satisfaction of knowing God as your spiritual Father, then you might employ your powers of speech to liberate your fellows from the bondage of darkness and from the slavery of ignorance.” This was the Marcus who heard Peter preach in Rome and became his successor. When they crucified Simon Peter, it was this man who defied the Roman persecutors and boldly continued to preach the new gospel.
132:4.8 (1462.1) 当遇到一个被诬陷的穷人时，耶稣与他一起来到法官面前，由于已被授予特殊许可代他出席，他做出了那个出色的致辞，在这一过程中他说道：“公平会使一个国家伟大，一个国家越伟大，它便越热望看到不公不应落在其最卑微的公民身上。当只有那些有钱和有影响力的人能在其法庭上获得预备好的公平时，灾难便会降临这个国家！既惩罚有罪者又释放无罪者是一个法官的神圣职责。一个国家之持久有赖于其法院的公平、公正和廉正。公民政府要建立在公平之上，正如真正宗教建立在仁慈之上。”法官重新审理了此案，当证据得以详查时，他释放了这个犯人。耶稣在这些个人侍奉的日子里所有活动中，这最接近一场公众出席。		132:4.8 (1462.1) Meeting a poor man who had been falsely accused, Jesus went with him before the magistrate and, having been granted special permission to appear in his behalf, made that superb address in the course of which he said: “Justice makes a nation great, and the greater a nation the more solicitous will it be to see that injustice shall not befall even its most humble citizen. Woe upon any nation when only those who possess money and influence can secure ready justice before its courts! It is the sacred duty of a magistrate to acquit the innocent as well as to punish the guilty. Upon the impartiality, fairness, and integrity of its courts the endurance of a nation depends. Civil government is founded on justice, even as true religion is founded on mercy.” The judge reopened the case, and when the evidence had been sifted, he discharged the prisoner. Of all Jesus’ activities during these days of personal ministry, this came the nearest to being a public appearance.
5. 劝告富人 ^top		5. Counseling the Rich Man ^top
132:5.1 (1462.2) 某个由安迦门介绍的富人，一个罗马公民和斯多葛学派人，对耶稣教导极为感兴趣。在许多次亲密讨论后，这个富有的公民询问耶稣若他有财产，他会如何处理，耶稣回答他道：“我将会为了物质生活的改善而赠出物质财富，正如我会为了智性生活的丰富、社会生活的高贵和灵性生活的进步而侍奉知识、智慧和灵性服务。我将会为了接下相继世代的利益和高贵，作为一代人资源的明智有效信托人管理物质财富。”		132:5.1 (1462.2) A certain rich man, a Roman citizen and a Stoic, became greatly interested in Jesus’ teaching, having been introduced by Angamon. After many intimate conferences this wealthy citizen asked Jesus what he would do with wealth if he had it, and Jesus answered him: “I would bestow material wealth for the enhancement of material life, even as I would minister knowledge, wisdom, and spiritual service for the enrichment of the intellectual life, the ennoblement of the social life, and the advancement of the spiritual life. I would administer material wealth as a wise and effective trustee of the resources of one generation for the benefit and ennoblement of the next and succeeding generations.”
132:5.2 (1462.3) 但这个富人对耶稣的回答并不完全满意。他又斗胆问道：“但你认为处在我地位的人该如何处理他的财产？我该保留它，还是把它给出去？”当耶稣感知到他真的渴望了解更多关于他对神的忠诚和他对人的职责之真相，他进一步回答道：“我的好朋友，我辨别出你是一个真诚的智慧寻求者和诚实的真理爱好者；因此，我有意将我对你与财富之责任相关问题的解决方案看法摆在你面前。我这么做是因为你请求过我的建议，在给你这条建议过程中，我并不涉及任何其他富人的财富；我仅对你提供建议，为你提供个人指导。若你真诚渴望将你的财产视为一种信托，若你真的希望成为你所积累财富的明智有效管理者，那么我想建议你对你财富来源做出以下分析：问你自己，尽你全力找到诚实回答，这一财富来自哪里？作为研究你巨大财富来源的帮助，我建议你牢记以下十种积聚物质财富的不同方法：		132:5.2 (1462.3) But the rich man was not fully satisfied with Jesus’ answer. He made bold to ask again: “But what do you think a man in my position should do with his wealth? Should I keep it, or should I give it away?” And when Jesus perceived that he really desired to know more of the truth about his loyalty to God and his duty to men, he further answered: “My good friend, I discern that you are a sincere seeker after wisdom and an honest lover of truth; therefore am I minded to lay before you my view of the solution of your problems having to do with the responsibilities of wealth. I do this because you have asked for my counsel, and in giving you this advice, I am not concerned with the wealth of any other rich man; I am offering advice only to you and for your personal guidance. If you honestly desire to regard your wealth as a trust, if you really wish to become a wise and efficient steward of your accumulated wealth, then would I counsel you to make the following analysis of the sources of your riches: Ask yourself, and do your best to find the honest answer, whence came this wealth? And as a help in the study of the sources of your great fortune, I would suggest that you bear in mind the following ten different methods of amassing material wealth:
132:5.3 (1462.4) "1. 继承的财富——来自父母或者其他先辈的财富。		132:5.3 (1462.4) “1. Inherited wealth—riches derived from parents and other ancestors.
132:5.4 (1462.5) "2. 发现的财富——来自大地母亲之未开发资源的财富。		132:5.4 (1462.5) “2. Discovered wealth—riches derived from the uncultivated resources of mother earth.
132:5.5 (1462.6) "3. 交易的财富——在货物交换和以物易物过程中，作为公平利润而获得的财富。		132:5.5 (1462.6) “3. Trade wealth—riches obtained as a fair profit in the exchange and barter of material goods.
132:5.6 (1462.7) "4. 不公平的财富——通过对同伴的不公平的盘剥或奴役而获得的财富。		132:5.6 (1462.7) “4. Unfair wealth—riches derived from the unfair exploitation or the enslavement of one’s fellows.
132:5.7 (1463.1) "5. 利息财富”——来自投资之公平正当收益可能物的收入。		132:5.7 (1463.1) “5. Interest wealth—income derived from the fair and just earning possibilities of invested capital.
132:5.8 (1463.2) "6. 天赋财富——通过人类心智的创造性和发明性禀赋而积累的财富。		132:5.8 (1463.2) “6. Genius wealth—riches accruing from the rewards of the creative and inventive endowments of the human mind.
132:5.9 (1463.3) "7. 意外财富——来自同伴慷慨大方或者源自诸多生活境况的财富。		132:5.9 (1463.3) “7. Accidental wealth—riches derived from the generosity of one’s fellows or taking origin in the circumstances of life.
132:5.10 (1463.4) "8. 窃取的财富——通过不公平、不诚实、偷窃或欺骗所获得的财富。		132:5.10 (1463.4) “8. Stolen wealth—riches secured by unfairness, dishonesty, theft, or fraud.
132:5.11 (1463.5) "9. 信托资金——你的同伴为了某种现在或将来的某种特定用处，寄放在你手里的财富。		132:5.11 (1463.5) “9. Trust funds—wealth lodged in your hands by your fellows for some specific use, now or in the future.
132:5.12 (1463.6) "10. 挣得的财富——直接来自你个人亲身劳动，对你自己智力和体力之日常努力所带来的公平正当回报。		132:5.12 (1463.6) “10. Earned wealth—riches derived directly from your own personal labor, the fair and just reward of your own daily efforts of mind and body.
132:5.13 (1463.7) “因此，我的朋友，若你想要在神面前和对人的服务中成为你巨大财富的管理者，你必须要大致将你的财富划分到这十大分类中，然后依照对公平、平等、公正和真正高效之法则的明智诚实阐释，进而管理每一部分；固然，若你在不能确定的情况下而犯错，天上之神站在对不幸世间生活状况之痛苦受害者危难仁慈无私考虑的立场上并不会谴责你。当对物质状况之公正公平真诚怀疑时，让你的决定有利于那些需要之人，有利于那些遭受了不该受艰辛不幸之人。”		132:5.13 (1463.7) “And so, my friend, if you would be a faithful and just steward of your large fortune, before God and in service to men, you must approximately divide your wealth into these ten grand divisions, and then proceed to administer each portion in accordance with the wise and honest interpretation of the laws of justice, equity, fairness, and true efficiency; albeit, the God of heaven would not condemn you if sometimes you erred, in doubtful situations, on the side of merciful and unselfish regard for the distress of the suffering victims of the unfortunate circumstances of mortal life. When in honest doubt about the equity and justice of material situations, let your decisions favor those who are in need, favor those who suffer the misfortune of undeserved hardships.”
132:5.14 (1463.8) 在讨论这些事务几个小时并回应了这个富人要求进一步更为详细的指导后，耶稣进一步详述了他的建议，基本上说道：“尽管就你关于财富的态度我提供了进一步的建议，但我想告诫你接受我只给予你、针对你个人指导的建议，我只作为一个问询的朋友代表我自身向你讲话。我恳请你不要就其他富人看待他们财富成为一个独裁者。我想要建议你：		132:5.14 (1463.8) After discussing these matters for several hours and in response to the rich man’s request for further and more detailed instruction, Jesus went on to amplify his advice, in substance saying: “While I offer further suggestions concerning your attitude toward wealth, I would admonish you to receive my counsel as given only to you and for your personal guidance. I speak only for myself and to you as an inquiring friend. I adjure you not to become a dictator as to how other rich men shall regard their wealth. I would advise you:
132:5.15 (1463.9) “1. 作为继承财产管理人，你应考虑其来源。在为了当下一代人利益扣掉公平费用后，你有道德义务代表过去一代人将合法财产诚实传递给相继一代。但你没有义务将任何由你祖先们在财产的不公平积累过程中所涉及的欺诈或不公保持下去。你继承财产中任何一部分证明是通过欺骗或不公而获得的，你可依照你对公平、慷慨和偿还的确信而支出。你合法继承财产的剩余部分，你可公平使用，并作为一代人对另一代人的信托者而安心传递。明智的辨别和正确的判断应该指示你关于把财富遗赠给你继承人的决定。		132:5.15 (1463.9) “1. As steward of inherited wealth you should consider its sources. You are under moral obligation to represent the past generation in the honest transmittal of legitimate wealth to succeeding generations after subtracting a fair toll for the benefit of the present generation. But you are not obligated to perpetuate any dishonesty or injustice involved in the unfair accumulation of wealth by your ancestors. Any portion of your inherited wealth which turns out to have been derived through fraud or unfairness, you may disburse in accordance with your convictions of justice, generosity, and restitution. The remainder of your legitimate inherited wealth you may use in equity and transmit in security as the trustee of one generation for another. Wise discrimination and sound judgment should dictate your decisions regarding the bequest of riches to your successors.
132:5.16 (1463.10) “2．每个作为一种发现结果而享有财富之人，应记住一个人只能在世上生活很短一个时期，因此，应为将这些发现物以有益方式分享给最大可能数量的同伴做好准备。尽管发现者不应因发现之诸多努力而被拒绝所有报偿，但他也不应自私地擅自宣称对开发自然贮藏资源所获所有利处和赐福的权利。		132:5.16 (1463.10) “2. Everyone who enjoys wealth as a result of discovery should remember that one individual can live on earth but a short season and should, therefore, make adequate provision for the sharing of these discoveries in helpful ways by the largest possible number of his fellow men. While the discoverer should not be denied all reward for efforts of discovery, neither should he selfishly presume to lay claim to all of the advantages and blessings to be derived from the uncovering of nature’s hoarded resources.
132:5.17 (1464.1) “3．只要人们选择通过贸易和以物易物进行世界生意，他们都享有公平而合法的利润。每个贸易人的服务理应得到报酬；商人有权得到佣金。在世界有组织生意中，公平贸易和待人诚实创造了许多不同类型的利润财富，所有这些财富资源必须依照公正、诚实和公平的最高原则加以判断。诚实的贸易者应毫不犹豫取得他乐意在类似交易中给予他同伴贸易者的同样利润。尽管当商业交易在大规模进行时，这类财富与个人所获收入并不相同，这种诚实累积起来的财富赋予其所有者相当大的权益，如同在相续传播中的声音一样。		132:5.17 (1464.1) “3. As long as men choose to conduct the world’s business by trade and barter, they are entitled to a fair and legitimate profit. Every tradesman deserves wages for his services; the merchant is entitled to his hire. The fairness of trade and the honest treatment accorded one’s fellows in the organized business of the world create many different sorts of profit wealth, and all these sources of wealth must be judged by the highest principles of justice, honesty, and fairness. The honest trader should not hesitate to take the same profit which he would gladly accord his fellow trader in a similar transaction. While this sort of wealth is not identical with individually earned income when business dealings are conducted on a large scale, at the same time, such honestly accumulated wealth endows its possessor with a considerable equity as regards a voice in its subsequent distribution.
132:5.18 (1464.2) “4．知神并寻求履行神之意志的凡人，都不会屈尊从事以压迫手段获取财富。高贵之人决不会通过对其肉身兄弟的奴役或不公平剥削来努力积累财富，积聚财力。当财富源自受压迫凡人的汗水时，它们是一种道德诅咒和灵性耻辱。所有这类财富应被归还给那些以此方式被掠夺之人或是他们的子孙后代。一个持久的文明无法建立在欺骗他所雇佣劳工的做法之上。		132:5.18 (1464.2) “4. No mortal who knows God and seeks to do the divine will can stoop to engage in the oppressions of wealth. No noble man will strive to accumulate riches and amass wealth-power by the enslavement or unfair exploitation of his brothers in the flesh. Riches are a moral curse and a spiritual stigma when they are derived from the sweat of oppressed mortal man. All such wealth should be restored to those who have thus been robbed or to their children and their children’s children. An enduring civilization cannot be built upon the practice of defrauding the laborer of his hire.
132:5.19 (1464.3) “5．诚实的财富有权享有利息，只要人们借入和借出，只要借出的资本是合法财富，可以收取公平的利息。在你有权利获得利息之前，首先要清洗你的资本，不要变得小气和贪婪，以致你想要屈尊于高利贷的做法。决不要让你自己如此自私，以致要利用金钱力量来对你挣扎的同伴们获取不公平的优势。不要屈服于从你处于财富困境中的兄弟身上获得高利的诱惑。		132:5.19 (1464.3) “5. Honest wealth is entitled to interest. As long as men borrow and lend, that which is fair interest may be collected provided the capital lent was legitimate wealth. First cleanse your capital before you lay claim to the interest. Do not become so small and grasping that you would stoop to the practice of usury. Never permit yourself to be so selfish as to employ money-power to gain unfair advantage over your struggling fellows. Yield not to the temptation to take usury from your brother in financial distress.
132:5.20 (1464.4) “6．若你碰巧通过天才横溢而获得财富，若你的财富源自创造性禀赋的回报，不要宣称有权获得这种回报的不公平部分。天才既欠祖先，又欠后代；同样，他也对民族、国家和他创造性发现的境况负有义务；他也应记住，正是作为人们中间之人，他才劳作而弄出他的发明。剥夺天才的所有财富盈余也同样是不公正的。对所有这些关于财富公平分配的问题，人们不可能建立同等可适用的规章制度。你必须首先要将人视为你的兄弟，若你诚实渴望他如你待他一样待你，公正、诚实和公平之司空见惯指令将会在经济回报和社会公正的每个复发问题的公正公平解决上指导你。		132:5.20 (1464.4) “6. If you chance to secure wealth by flights of genius, if your riches are derived from the rewards of inventive endowment, do not lay claim to an unfair portion of such rewards. The genius owes something to both his ancestors and his progeny; likewise is he under obligation to the race, nation, and circumstances of his inventive discoveries; he should also remember that it was as man among men that he labored and wrought out his inventions. It would be equally unjust to deprive the genius of all his increment of wealth. And it will ever be impossible for men to establish rules and regulations applicable equally to all these problems of the equitable distribution of wealth. You must first recognize man as your brother, and if you honestly desire to do by him as you would have him do by you, the commonplace dictates of justice, honesty, and fairness will guide you in the just and impartial settlement of every recurring problem of economic rewards and social justice.
132:5.21 (1464.5) “7．除了在管理上所赚的公正合法酬金以外，任何人不应对时间和机遇令之落入他手的财富表示有权获得。意外之财多少被视为依据信托为了大的社会或经济团体之利益而加以花费。这类财产的所有者在这类不劳而获资产明智有效分配的决定上应被给予主要发言权。开明之人不会总是将他所掌控的一切视为他个人私有。		132:5.21 (1464.5) “7. Except for the just and legitimate fees earned in administration, no man should lay personal claim to that wealth which time and chance may cause to fall into his hands. Accidental riches should be regarded somewhat in the light of a trust to be expended for the benefit of one’s social or economic group. The possessors of such wealth should be accorded the major voice in the determination of the wise and effective distribution of such unearned resources. Civilized man will not always look upon all that he controls as his personal and private possession.
132:5.22 (1465.1) “8．若你财富当中任何一部分明知源于欺骗；若你任一部分财富是通过不诚实做法或不公平方法得以积累起来的；若你的财富是与你同伴们不公平交易的产物，赶快将所有这些非法获得归还给合法所有人。做出充分补偿，以此方式清洗你所有不诚实财产所产生的财富。		132:5.22 (1465.1) “8. If any portion of your fortune has been knowingly derived from fraud; if aught of your wealth has been accumulated by dishonest practices or unfair methods; if your riches are the product of unjust dealings with your fellows, make haste to restore all these ill-gotten gains to the rightful owners. Make full amends and thus cleanse your fortune of all dishonest riches.
132:5.23 (1465.2) “9．一个人为了他人的利益而担当的财富托管职责，是一种庄严而又神圣的责任。不要令这种信托遭受危险和危害。对于任何信托，仅为你自己拿取所有诚实之人允许的。		132:5.23 (1465.2) “9. The trusteeship of the wealth of one person for the benefit of others is a solemn and sacred responsibility. Do not hazard or jeopardize such a trust. Take for yourself of any trust only that which all honest men would allow.
132:5.24 (1465.3) “10．代表了你自己智力和体力劳动所得的你那部分财产 -- 若你的工作以公平平等方式做好 -- 真正是你自己的。只要你对这一权利的行使没有伤害你的同伴，没有人能否认你在你认为合适时持有和使用这类财富的权利。”		132:5.24 (1465.3) “10. That part of your fortune which represents the earnings of your own mental and physical efforts—if your work has been done in fairness and equity—is truly your own. No man can gainsay your right to hold and use such wealth as you may see fit provided your exercise of this right does not work harm upon your fellows.”
132:5.25 (1465.4) 当耶稣结束对他的劝告时，这个富有的罗马人从他座椅中站起来，在晚上告别过程中传达了他自己这一承诺：“我的好朋友，我察觉到你是一个有着大智慧和大善之人，明天我就依照你的劝告开始对我所有财产的管理。”		132:5.25 (1465.4) When Jesus had finished counseling him, this wealthy Roman arose from his couch and, in saying farewell for the night, delivered himself of this promise: “My good friend, I perceive you are a man of great wisdom and goodness, and tomorrow I will begin the administration of all my wealth in accordance with your counsel.”
6. 社会侍奉 ^top		6. Social Ministry ^top
132:6.1 (1465.5) 在罗马这儿也发生了一件令人感动的事，这个宇宙造物者在这件事当中花了几个小时，将一个迷路的孩子归还给了他焦虑的母亲。这个小孩离家出走，耶稣发现他难过哭泣。他和甘尼德正在去往图书馆的路上，但他们全力送孩子回到家。甘尼德从未忘记耶稣的评论：“你知道，甘尼德，大多人类就像迷路的孩子。他们花了太多时间恐惧哭泣和悲伤痛苦，实际上此时他们仅离安全和保障一小段距离，正如这个孩子仅离家一小段路一样。所有那些知晓真理之路和享有知神之确保的人，应该视之为一种特权，而非一种职责，去向他们同伴在找到生活之满足感的努力中给予指导。难道我们不极为享受这一将孩子归还给他母亲的侍奉吗？那些引领人们至神之体验和对人类服务之至高满足的人也会如此。”从那天往后，甘尼德在他有生之年不断留意他可送回家的迷路孩子。		132:6.1 (1465.5) Here in Rome also occurred that touching incident in which the Creator of a universe spent several hours restoring a lost child to his anxious mother. This little boy had wandered away from his home, and Jesus found him crying in distress. He and Ganid were on their way to the libraries, but they devoted themselves to getting the child back home. Ganid never forgot Jesus’ comment: “You know, Ganid, most human beings are like the lost child. They spend much of their time crying in fear and suffering in sorrow when, in very truth, they are but a short distance from safety and security, even as this child was only a little way from home. And all those who know the way of truth and enjoy the assurance of knowing God should esteem it a privilege, not a duty, to offer guidance to their fellows in their efforts to find the satisfactions of living. Did we not supremely enjoy this ministry of restoring the child to his mother? So do those who lead men to God experience the supreme satisfaction of human service.” And from that day forward, for the remainder of his natural life, Ganid was continually on the lookout for lost children whom he might restore to their homes.
132:6.2 (1465.6) 有一个带着五个孩子的寡妇，她丈夫意外死去了。耶稣告诉了甘尼德关于他自己父亲因意外而丧命，他们一再去安慰这个母亲和她的孩子们，与此同时，甘尼德从他父亲那里要钱来提供食物和衣物。直到他们为长子找到一个职位以致他能帮助照料家庭之时，他们才停止其努力。		132:6.2 (1465.6) There was the widow with five children whose husband had been accidentally killed. Jesus told Ganid about the loss of his own father by an accident, and they went repeatedly to comfort this mother and her children, while Ganid sought money from his father to provide food and clothing. They did not cease their efforts until they had found a position for the eldest boy so that he could help in the care of the family.
132:6.3 (1465.7) 那晚，当戈纳德听到对这些经历的陈述后，他和善地对耶稣说：“我提议把我的儿子培养成一个学者和商人，现在你却着手将他培养成一个哲学家或慈善家了。”耶稣笑着回答道：“或许我们将他培养成所有四种人；那么他能在生活中享有一种四重的满足，因为他识别人类旋律的耳朵将能识别四种音调，而非一种。”戈纳德之后说道：“我察觉到你真的是一个哲学家。你一定要为后代写一本书。”耶稣回答道：“不是一本书 -- 我的使命是为这代和所有后代过一种生活。我--”但他却停下了，对甘尼德说，“我的孩子，是时候就寝了。”		132:6.3 (1465.7) That night, as Gonod listened to the recital of these experiences, he said to Jesus, good-naturedly: “I propose to make a scholar or a businessman of my son, and now you start out to make a philosopher or philanthropist of him.” And Jesus smilingly replied: “Perhaps we will make him all four; then can he enjoy a fourfold satisfaction in life as his ear for the recognition of human melody will be able to recognize four tones instead of one.” Then said Gonod: “I perceive that you really are a philosopher. You must write a book for future generations.” And Jesus replied: “Not a book—my mission is to live a life in this generation and for all generations. I —” but he stopped, saying to Ganid, “My son, it is time to retire.”
7. 罗马周围之行 ^top		7. Trips About Rome ^top
132:7.1 (1466.1) 耶稣、戈纳德和甘尼德离开罗马，对周围地区的名胜古迹做了五次出行。在他们造访意大利北部诸湖时，耶稣就教导一个不渴望知神之人有关神内容之不可能性有过一次长谈。在他们去往那些湖的途中，他们偶尔遇到了一个毫无思想的异教徒，甘尼德惊奇的是，耶稣并未贯彻他通常的做法，谋得与这个人对话，自然导向对灵性问题的讨论。当甘尼德问他老师为何他对这个异教徒表现得鲜有兴趣，耶稣回答道：		132:7.1 (1466.1) Jesus, Gonod, and Ganid made five trips away from Rome to points of interest in the surrounding territory. On their visit to the northern Italian lakes Jesus had the long talk with Ganid concerning the impossibility of teaching a man about God if the man does not desire to know God. They had casually met a thoughtless pagan while on their journey up to the lakes, and Ganid was surprised that Jesus did not follow out his usual practice of enlisting the man in conversation which would naturally lead up to the discussion of spiritual questions. When Ganid asked his teacher why he evinced so little interest in this pagan, Jesus answered:
132:7.2 (1466.2) “甘尼德，这个人并不渴求真理。他并不对自己不满。他并未准备好寻求帮助，他的心智之眼并未开放来接受灵魂之光。那个人并未成熟到对救赎的收获；他必须要被允许有更多时间经受生活的考验和磨难，以令他准备好接受智慧和更高等的学习。或者，若我们能让他与我们一起生活，我们可经由我们的生活向他展示天上的父，由此他会被我们作为神之子的生活所吸引，他会被迫询问关于我们的父。你无法像那些不想寻求神之人启示神；你无法引领不情愿的灵魂进入救赎之喜悦当中。人必须要经由生活经历而渴求真理，或者他必须要经由与那些熟悉神性之父的人接触而渴望知晓神，之后另一个人才能担当引领这个同伴凡人达至天上之父的手段。若我们知晓神，我们在世上的真正事业是如此生活，以让父在我们生活中启示他自身，由此所有寻神之个人将会看见父，并寻求我们帮助以找到更多关于以此方式在我们生活中找到表达的神。”		132:7.2 (1466.2) “Ganid, the man was not hungry for truth. He was not dissatisfied with himself. He was not ready to ask for help, and the eyes of his mind were not open to receive light for the soul. That man was not ripe for the harvest of salvation; he must be allowed more time for the trials and difficulties of life to prepare him for the reception of wisdom and higher learning. Or, if we could have him live with us, we might by our lives show him the Father in heaven, and thus would he become so attracted by our lives as sons of God that he would be constrained to inquire about our Father. You cannot reveal God to those who do not seek for him; you cannot lead unwilling souls into the joys of salvation. Man must become hungry for truth as a result of the experiences of living, or he must desire to know God as the result of contact with the lives of those who are acquainted with the divine Father before another human being can act as the means of leading such a fellow mortal to the Father in heaven. If we know God, our real business on earth is so to live as to permit the Father to reveal himself in our lives, and thus will all God-seeking persons see the Father and ask for our help in finding out more about the God who in this manner finds expression in our lives.”
132:7.3 (1466.3) 正是在造访瑞士的途中，在山上，耶稣与父子二人有过一整天关于佛教的讨论。甘尼德多次问过耶稣关于佛陀的直接问题，但他总是收到了有点隐晦的答复。此时，在儿子面前，父亲问了耶稣一个关于佛陀的直接问题，他收到了一个直接的答复。戈纳德说道：“我真的想了解你对佛陀的想法。”耶稣回答道：		132:7.3 (1466.3) It was on the visit to Switzerland, up in the mountains, that Jesus had an all-day talk with both father and son about Buddhism. Many times Ganid had asked Jesus direct questions about Buddha, but he had always received more or less evasive replies. Now, in the presence of the son, the father asked Jesus a direct question about Buddha, and he received a direct reply. Said Gonod: “I would really like to know what you think of Buddha.” And Jesus answered:
132:7.4 (1466.4) “你们的佛陀要比你们的佛教好多了。佛陀是一个伟人，乃至是他民族的一个先知，不过他是一个孤儿式先知；我的意思是，他很早便忽视了他的灵性之父，即天上的父。他的经历是悲惨的。他试图作为神的一个使者而生活和教导，但他却没有神。佛陀引导他的救赎之舟直至安全的港湾，直至凡人救赎之港的入口，在那儿，由于有错误的导航图，这条好舟搁浅了。它停靠在那儿这么多时代，一动不动，几乎无望地搁浅了。所有这些年以来，你们民族好多人停留在其上。他们生活在安全休憩水域附近，但他们却拒绝进入，因为好佛陀的高贵之舟就在港湾外面遇到了搁浅之不幸。佛教各民族若不放弃他们先知的哲学之舟而抓住他的高贵精神，他们将永远无法进入这个港湾。若你们民族对佛陀之精神保持真实，那你们在很久以前便已进入你们灵性安宁、灵魂休憩和救赎确保之港湾了。		132:7.4 (1466.4) “Your Buddha was much better than your Buddhism. Buddha was a great man, even a prophet to his people, but he was an orphan prophet; by that I mean that he early lost sight of his spiritual Father, the Father in heaven. His experience was tragic. He tried to live and teach as a messenger of God, but without God. Buddha guided his ship of salvation right up to the safe harbor, right up to the entrance to the haven of mortal salvation, and there, because of faulty charts of navigation, the good ship ran aground. There it has rested these many generations, motionless and almost hopelessly stranded. And thereon have many of your people remained all these years. They live within hailing distance of the safe waters of rest, but they refuse to enter because the noble craft of the good Buddha met the misfortune of grounding just outside the harbor. And the Buddhist peoples never will enter this harbor unless they abandon the philosophic craft of their prophet and seize upon his noble spirit. Had your people remained true to the spirit of Buddha, you would have long since entered your haven of spirit tranquillity, soul rest, and assurance of salvation.
132:7.5 (1467.1) “你看，戈纳德，佛陀在灵性上了解神，但却未能在心智上清楚找到他；犹太人在心智上找到了神，但在灵性上却很大程度上未能了解他。今日，佛教徒们在一个没有神的哲学中左右挣扎，而我的民族则可怜地受役于对神的恐惧，缺少一种生命和自由之拯救哲学。你们拥有一种无神哲学；犹太人则拥有神，但却很大程度上缺少与之相关的生活哲学。未能将神预想为一个灵和一位父的佛陀，未能在他教导中提供一个宗教若要改变一个种族、提升一个国家所必须拥有的道德能量和灵性驱动力。”		132:7.5 (1467.1) “You see, Gonod, Buddha knew God in spirit but failed clearly to discover him in mind; the Jews discovered God in mind but largely failed to know him in spirit. Today, the Buddhists flounder about in a philosophy without God, while my people are piteously enslaved to the fear of a God without a saving philosophy of life and liberty. You have a philosophy without a God; the Jews have a God but are largely without a philosophy of living as related thereto. Buddha, failing to envision God as a spirit and as a Father, failed to provide in his teaching the moral energy and the spiritual driving power which a religion must possess if it is to change a race and exalt a nation.”
132:7.6 (1467.2) 之后甘尼德大声说道：“老师，让你我创造一种新的宗教，对印度足够好，对罗马足够大的宗教，或许我们可将它交换给犹太人以代替雅威。”耶稣回答道：“甘尼德，宗教不是创造出来的。人们的宗教经过很长时期才成长起来，而对神的启示则在那些向其同伴启示神之人的生活中间现于世上。”但他们并未理解这些先知性话语的意涵。		132:7.6 (1467.2) Then exclaimed Ganid: “Teacher, let’s you and I make a new religion, one good enough for India and big enough for Rome, and maybe we can trade it to the Jews for Yahweh.” And Jesus replied: “Ganid, religions are not made. The religions of men grow up over long periods of time, while the revelations of God flash upon earth in the lives of the men who reveal God to their fellows.” But they did not comprehend the meaning of these prophetic words.
132:7.7 (1467.3) 那晚在他们就寝之后，甘尼德无法入睡，他与他父亲谈了很长时间，最后说道，“你知道父亲，我有时以为约书亚是一个先知。”他父亲仅困倦的回答道，“我的孩子，还有其他的--”		132:7.7 (1467.3) That night after they had retired, Ganid could not sleep. He talked a long time with his father and finally said, “You know, father, I sometimes think Joshua is a prophet.” And his father only sleepily replied, “My son, there are others —”
132:7.8 (1467.4) 从这天起，甘尼德在他余下的有生之年继续演进他自己的宗教。在他自己心中，他被耶稣的豁达、公平和宽容极大感动了。在他们关于哲学和宗教的所有讨论中，这个年轻人从未体验过愤恨的感觉或敌对的反应。		132:7.8 (1467.4) From this day, for the remainder of his natural life, Ganid continued to evolve a religion of his own. He was mightily moved in his own mind by Jesus’ broadmindedness, fairness, and tolerance. In all their discussions of philosophy and religion this youth never experienced feelings of resentment or reactions of antagonism.
132:7.9 (1467.5) 对于天界智能存有们来说，看到这个印度少年向一个宇宙的造物者提议他们创造一种新宗教的景象，是一种何等的场景啊！尽管这个年轻人并不知道它，但他们正在彼时彼处创造一种崭新而又持久的宗教 -- 这一通过耶稣并在他身上展示的新救赎之路，亦即神对人的启示。这个少年最想做的事，他实际上正在无意识地做着。它过去、现在也永远这样。人类对灵性教导和引领之受启性、反思性想象力全心并无私想做和想成为的事物，可依照凡人对天父意志之神圣履行的奉献程度而变得相应有创造性。当人与神合作时，伟大之事便会发生，也的确发生。		132:7.9 (1467.5) What a scene for the celestial intelligences to behold, this spectacle of the Indian lad proposing to the Creator of a universe that they make a new religion! And though the young man did not know it, they were making a new and everlasting religion right then and there—this new way of salvation, the revelation of God to man through, and in, Jesus. That which the lad wanted most to do he was unconsciously actually doing. And it was, and is, ever thus. That which the enlightened and reflective human imagination of spiritual teaching and leading wholeheartedly and unselfishly wants to do and be, becomes measurably creative in accordance with the degree of mortal dedication to the divine doing of the Father’s will. When man goes in partnership with God, great things may, and do, happen.