P.1568 – §1 Just before noon on Sunday,
January 12, A.D. 27, Jesus called the apostles together for their ordination
as public preachers of the gospel of the kingdom. The twelve were expecting
to be called almost any day; so this morning they did not go out far from
the shore to fish. Several of them were lingering near the shore repairing
their nets and tinkering with their fishing paraphernalia.
P.1568 – §2 As Jesus started down the seashore calling
the apostles, he first hailed Andrew and Peter, who were fishing near
the shore; next he signaled to James and John, who were in a boat near
by, visiting with their father, Zebedee, and mending their nets. Two by
two he gathered up the other apostles, and when he had assembled all twelve,
he journeyed with them to the highlands north of Capernaum, where he proceeded
to instruct them in preparation for their formal ordination.
P.1568 – §3 For once all twelve of the apostles were
silent; even Peter was in a reflective mood. At last the long-waited-for
hour had come! They were going apart with the Master to participate in
some sort of solemn ceremony of personal consecration and collective dedication
to the sacred work of representing their Master in the proclamation of
the coming of his Father’s kingdom. |
26년 1월에 세례,
넉달 훈련, 여섯 사도
다섯달 동안, 12 사도의 훈련
consecrate < con + sacrare (sacred), 거룩히 바치다 |
1. PRELIMINARY INSTRUCTION – P.1568
P.1568 – §4 Before the formal ordination service
Jesus spoke to the twelve as they were seated about him: "My brethren,
this hour of the kingdom has come. I have brought you apart here with
me to present you to the Father as ambassadors of the kingdom. Some of
you heard me speak of this kingdom in the synagogue when you first were
called. Each of you has learned more about the Father’s kingdom since
you have been with me working in the cities around about the Sea of Galilee.
But just now I have something more to tell you concerning this kingdom.
|
|
P.1568 – §5 "The new kingdom which my Father
is about to set up in the hearts of his earth children is to be an everlasting
dominion. There shall be no end of this rule of my Father in the hearts
of those who desire to do his divine will. I declare to you that my Father
is not the God of Jew or gentile. Many shall come from the east and from
the west to sit down with us in the Father’s kingdom, while many of the
children of Abraham will refuse to enter this new brotherhood of the rule
of the Father’s spirit in the hearts of the children of men.
|
|
P.1568 – §6 "The power of this kingdom shall
consist, not in the strength of armies nor in the might of riches, but
rather in the glory of the divine spirit that shall come to teach the
minds and rule the hearts of the reborn citizens of this heavenly kingdom,
the sons of God. This is the brotherhood of love wherein righteousness
P.1569 – §0 reigns, and whose battle cry shall be:
Peace on earth and good will to all men. This kingdom, which you are so
soon to go forth proclaiming, is the desire of the good men of all ages,
the hope of all the earth, and the fulfillment of the wise promises of
all the prophets.
|
|
P.1569 – §1 "But for you, my children, and for
all others who would follow you into this kingdom, there is set a severe
test. Faith alone will pass you through its portals, but you must bring
forth the fruits of my Father’s spirit if you would continue to ascend
in the progressive life of the divine fellowship. Verily, verily, I say
to you, not every one who says, `Lord, Lord,’ shall enter the kingdom
of heaven; but rather he who does the will of my Father who is in heaven.
|
|
P.1569 – §2 "Your message to the world shall
be: Seek first the kingdom of God and his righteousness, and in finding
these, all other things essential to eternal survival shall be secured
therewith. And now would I make it plain to you that this kingdom of my
Father will not come with an outward show of power or with unseemly demonstration.
You are not to go hence in the proclamation of the kingdom, saying, `it
is here’ or `it is there,’ for this kingdom of which you preach is God
within you.
|
|
P.1569 – §3 "Whosoever would become great in
my Father’s kingdom shall become a minister to all; and whosoever would
be first among you, let him become the server of his brethren. But when
you are once truly received as citizens in the heavenly kingdom, you are
no longer servants but sons, sons of the living God. And so shall this
kingdom progress in the world until it shall break down every barrier
and bring all men to know my Father and believe in the saving truth which
I have come to declare. Even now is the kingdom at hand, and some of you
will not die until you have seen the reign of God come in great power.
|
minister 봉사자.
slave of all, 잘못된 번역, 모든 사람에게 봉사하는 자. |
P.1569 – §4 "And this which your eyes now behold,
this small beginning of twelve commonplace men, shall multiply and grow
until eventually the whole earth shall be filled with the praise of my
Father. And it will not be so much by the words you speak as by the lives
you live that men will know you have been with me and have learned of
the realities of the kingdom. And while I would lay no grievous burdens
upon your minds, I am about to put upon your souls the solemn responsibility
of representing me in the world when I shall presently leave you as I
now represent my Father in this life which I am living in the flesh."
And when he had finished speaking, he stood up. |
grievous < gravis (heavy), 심각한, 무거운 |
2. THE ORDINATION – P.1569
P.1569 – §5 Jesus now instructed the twelve mortals
who had just listened to his declaration concerning the kingdom to kneel
in a circle about him. Then the Master placed his hands upon the head
of each apostle, beginning with Judas Iscariot and ending with Andrew.
When he had blessed them, he extended his hands and prayed:
|
ordination, 성직 임명
|
P.1569 – §6 "My Father, I now bring to you these
men, my messengers. From among our children on earth I have chosen these
twelve to go forth to represent me as I came forth to represent you. Love
them and be with them as you have loved and been with me. And now, my
Father, give these men wisdom as I place all the affairs of the coming
kingdom in their hands. And I would, if it is your will, tarry on earth
a time to help them in their labors for the kingdom. And again, my Father,
I thank you for these men, and I commit them to your keeping while I go
on to finish the work you have given me to do."
|
thereby, 이렇게 함으로
|
P.1570 – §1 When Jesus had finished praying, the
apostles remained each man bowed in his place. And it was many minutes
before even Peter dared lift up his eyes to look upon the Master. One
by one they embraced Jesus, but no man said aught. A great silence pervaded
the place while a host of celestial beings looked down upon this solemn
and sacred scene–the Creator of a universe placing the affairs of the
divine brotherhood of man under the direction of human minds. |
|
3. THE ORDINATION SERMON – P.1570
P.1570 – §2 Then Jesus spoke, saying: "Now that
you are ambassadors of my Father’s kingdom, you have thereby become a
class of men separate and distinct from all other men on earth. You are
not now as men among men but as the enlightened citizens of another and
heavenly country among the ignorant creatures of this dark world. It is
not enough that you live as you were before this hour, but henceforth
must you live as those who have tasted the glories of a better life and
have been sent back to earth as ambassadors of the Sovereign of that new
and better world. Of the teacher more is expected than of the pupil; of
the master more is exacted than of the servant.
Of the citizens of the
heavenly kingdom more is required than of the citizens of the earthly
rule. Some of the things which I am about to say to you may seem hard,
but you have elected to represent me in the world even as I now represent
the Father; and as my agents on earth you will be obligated to abide by
those teachings and practices which are reflective of my ideals of mortal
living on the worlds of space, and which I exemplify in my earth life
of revealing the Father who is in heaven.
|
henceforth, 이제부터
exact < ex + agere (perform), 강제하다, |
P.1570 – §3 "I send you forth to proclaim liberty
to the spiritual captives, joy to those in the bondage of fear, and to
heal the sick in accordance with the will of my Father in heaven. When
you find my children in distress, speak encouragingly to them, saying:
|
|
P.1570 – §4 "Happy are the poor in spirit, the
humble, for theirs are the treasures of the kingdom of heaven.
P.1570 – §5 "Happy are they who hunger and thirst
for righteousness, for they shall be filled.
|
마음이 낮아져 있는 자, 겸손한 자.
blessed가 아니라 happy
blessed = 앞으로 복을 받을 것이라는 의미 |
P.1570 – §6 "Happy are the meek, for they shall
inherit the earth.
P.1570 – §7 "Happy are the pure in heart, for
they shall see God.
P.1570 – §8 "And even so speak to my children
these further words of spiritual comfort and promise: |
|
P.1570 – §9 "Happy are they who mourn, for they
shall be comforted. Happy are they who weep, for they shall receive the
spirit of rejoicing.
P.1570 – §10 "Happy are the merciful, for they
shall obtain mercy.
P.1570 – §11 "Happy are the peacemakers, for
they shall be called the sons of God.
P.1570 – §12 "Happy are they who are persecuted
for righteousness’ sake, for theirs is the kingdom of heaven. Happy are
you when men shall revile you and persecute you and shall say all manner
of evil against you falsely. Rejoice and be exceedingly glad, for great
is your reward in heaven.
|
|
P.1570 – §13 "My brethren, as I send you forth,
you are the salt of the earth, salt with a saving savor. But if this salt
has lost its savor, wherewith shall it be salted? It is henceforth good
for nothing but to be cast out and trodden under foot of men.
|
|
P.1570 – §14 "You are the light of the world.
A city set upon a hill cannot be hid. Neither do men light a candle and
put it under a bushel, but on a candlestick; and it gives
P.1571 – §0 light to all who are in the house. Let
your light so shine before men that they may see your good works and be
led to glorify your Father who is in heaven.
|
|
P.1571 – §1 "I am sending you out into the world
to represent me and to act as ambassadors of my Father’s kingdom, and
as you go forth to proclaim the glad tidings, put your trust in the Father
whose messengers you are. Do not forcibly resist injustice; put not your
trust in the arm of the flesh. If your neighbor smites you on the right
cheek, turn to him the other also. Be willing to suffer injustice rather
than to go to law among yourselves. In kindness and with mercy minister
to all who are in distress and in need.
|
forcibly, 강제로, 무력으로
go to law, 법정으로 가다
distress, 곤경 |
P.1571 – §2 "I say to you: Love your enemies,
do good to those who hate you, bless those who curse you, and pray for
those who despitefully use you. And whatsoever you believe that I would
do to men, do you also to them.
|
despiteful, 악의 있는 |
P.1571 – §3 "Your Father in heaven makes the
sun to shine on the evil as well as upon the good; likewise he sends rain
on the just and the unjust. You are the sons of God; even more, you are
now the ambassadors of my Father’s kingdom. Be merciful, even as God is
merciful, and in the eternal future of the kingdom you shall be perfect,
even as your heavenly Father is perfect.
|
너희는 하나님의 아들이라.
|
P.1571 – §4 "You are commissioned to save men,
not to judge them. At the end of your earth life you will all expect mercy;
therefore do I require of you during your mortal life that you show mercy
to all of your brethren in the flesh. Make not the mistake of trying to
pluck a mote out of your brother’s eye when there is a beam in your own
eye. Having first cast the beam out of your own eye, you can the better
see to cast the mote out of your brother’s eye.
|
show mercy, 모든 사람에게 자비를 베풀라.
mote = small particle, 티끌 |
P.1571 – §5 "Discern the truth clearly; live
the righteous life fearlessly; and so shall you be my apostles and my
Father’s ambassadors. You have heard it said: `If the blind lead the blind,
they both shall fall into the pit.’ If you would guide others into the
kingdom, you must yourselves walk in the clear light of living truth.
In all the business of the kingdom I exhort you to show just judgment
and keen wisdom. Present not that which is holy to dogs, neither cast
your pearls before swine, lest they trample your gems under foot and turn
to rend you.
|
the blind (눈먼 자, 복수 취급)
trample, 짓밟다 |
P.1571 – §6 "I warn you against false prophets
who will come to you in sheep’s clothing, while on the inside they are
as ravening wolves. By their fruits you shall know them. Do men gather
grapes from thorns or figs from thistles? Even so, every good tree brings
forth good fruit, but the corrupt tree bears evil fruit. A good tree cannot
yield evil fruit, neither can a corrupt tree produce good fruit. Every
tree that does not bring forth good fruit is presently hewn down and cast
into the fire. In gaining an entrance into the kingdom of heaven, it is
the motive that counts. My Father looks into the hearts of men and judges
by their inner longings and their sincere intentions.
|
thistles |
P.1571 – §7 "In the great day of the kingdom
judgment, many will say to me, `Did we not prophesy in your name and by
your name do many wonderful works?’ But I will be compelled to say to
them, `I never knew you; depart from me you who are false teachers.’ But
every one who hears this charge and sincerely executes his commission
to represent me before men even as I have represented my Father to you,
shall find an abundant entrance into my service and into the kingdom of
the heavenly Father."
|
be compelled to ~ 할 수밖에 없다
|
P.1571 – §8 Never before had the apostles heard Jesus
speak in this way, for he had talked to them as one having supreme authority.
They came down from the mountain about sundown, but no man asked Jesus
a question. |
|
4. YOU ARE THE SALT OF THE EARTH – P.1572
P.1572 – §1 The so-called "Sermon on the Mount"
is not the gospel of Jesus. It does contain much helpful instruction,
but it was Jesus’ ordination charge to the twelve apostles. It was the
Master’s personal commission to those who were to go on preaching the
gospel and aspiring to represent him in the world of men even as he was
so eloquently and perfectly representative of his Father.
|
so-called, 소위, 이른바, (본인이 믿는다는 뜻은 아니다)
charge, 부탁, 책임을 지우다
eloquent < ex + loqui (speak), 웅변적인 |
P.1572 – §2 "You are the salt of the earth,
salt with a saving savor. But if this salt has lost its savor, wherewith
shall it be salted? It is henceforth good for nothing but to be cast out
and trodden under foot of men."
P.1572 – §3 In Jesus’ time salt was precious. It
was even used for money. The modern word "salary" is derived
from salt. Salt not only flavors food, but it is also a preservative.
It makes other things more tasty, and thus it serves by being spent.
|
salary < salarium = soldier’s allowance for purchasing salt
salt was worth its weight in gold in medieval Africa.
16kg of salt cost 100 denarii around 50 AD.
In 1590 (Renaissance), the price salt per ton was 33 gold ducats. 1 ducat for the production plus 32 for transportation and tax and profit. |
P.1572 – §4 "You are the light of the world.
A city set on a hill cannot be hid. Neither do men light a candle and
put it under a bushel, but on a candlestick; and it gives light to all
who are in the house. Let your light so shine before men that they may
see your good works and be led to glorify your Father who is in heaven."
|
bushel, 과일 및 곡식을 담는 바구니 |
P.1572 – §5 While light dispels darkness, it can
also be so "blinding" as to confuse and frustrate. We are admonished
to let our light so shine that our fellows will be guided into new and
godly paths of enhanced living. Our light should so shine as not to attract
attention to self. Even one’s vocation can be utilized as an effective
"reflector" for the dissemination of this light of life.
|
dispell < dis (away) + pellere (drive), 쫓아 버리다 |
P.1572 – §6 Strong characters are not derived from
not doing wrong but rather from actually doing right. Unselfishness is
the badge of human greatness. The highest levels of self-realization are
attained by worship and service. The happy and effective person is motivated,
not by fear of wrongdoing, but by love of right doing.
|
|
P.1572 – §7 "By their fruits you shall know
them." Personality is basically changeless; that which changes–grows–is
the moral character. The major error of modern religions is negativism.
The tree which bears no fruit is "hewn down and cast into the fire."
Moral worth cannot be derived from mere repression–obeying the injunction
"Thou shalt not." Fear and shame are unworthy motivations for
religious living. Religion is valid only when it reveals the fatherhood
of God and enhances the brotherhood of men.
|
|
P.1572 – §8 An effective philosophy of living is
formed by a combination of cosmic insight and the total of one’s emotional
reactions to the social and economic environment. Remember: While inherited
urges cannot be fundamentally modified, emotional responses to such urges
can be changed; therefore the moral nature can be modified, character
can be improved. In the strong character emotional responses are integrated
and co-ordinated, and thus is produced a unified personality. Deficient
unification weakens the moral nature and engenders unhappiness.
|
|
P.1572 – §9 Without a worthy goal, life becomes aimless
and unprofitable, and much unhappiness results. Jesus’ discourse at the
ordination of the twelve constitutes a master philosophy of life. Jesus
exhorted his followers to exercise experiential faith. He admonished them
not to depend on mere intellectual assent, credulity, and established
authority.
|
credulity, 쉽게 믿는 성질 |
P.1573 – §1 Education should be a technique of learning
(discovering) the better methods of gratifying our natural and inherited
urges, and happiness is the resulting total of these enhanced techniques
of emotional satisfactions. Happiness is little dependent on environment,
though pleasing surroundings may greatly contribute thereto. |
|
P.1573 – §2 Every mortal really craves to be a complete
person, to be perfect even as the Father in heaven is perfect, and such
attainment is possible because in the last analysis the "universe
is truly fatherly." |
우주는 아버지 같다. |
5. FATHERLY AND BROTHERLY LOVE – P.1573
P.1573 – §3 From the Sermon on the Mount to the discourse
of the Last Supper, Jesus taught his followers to manifest fatherly love
rather than brotherly love. Brotherly love would love your neighbor as
you love yourself, and that would be adequate fulfillment of the "golden
rule." But fatherly affection would require that you should love
your fellow mortals as Jesus loves you.
|
manifest, 분명히 드러내다, 드러낸
|
P.1573 – §4 Jesus loves mankind with a dual affection.
He lived on earth as a twofold personality–human and divine. As the Son
of God he loves man with a fatherly love–he is man’s Creator, his universe
Father. As the Son of Man, Jesus loves mortals as a brother–he was truly
a man among men.
|
dual, 2중의, 두 가지의 |
P.1573 – §5 Jesus did not expect his followers to
achieve an impossible manifestation of brotherly love, but he did expect
them to so strive to be like God–to be perfect even as the Father in
heaven is perfect–that they could begin to look upon man as God looks
upon his creatures and therefore could begin to love men as God loves
them–to show forth the beginnings of a fatherly affection. In the course
of these exhortations to the twelve apostles, Jesus sought to reveal this
new concept of fatherly love as it is related to certain emotional attitudes
concerned in making numerous environmental social adjustments.
|
하나님을 닮으려고 애쓰라,
하나님이 사람을 사랑하듯 사람을 사랑하라 |
P.1573 – §6 The Master introduced this momentous
discourse by calling attention to four faith attitudes as the prelude
to the subsequent portrayal of his four transcendent and supreme reactions
of fatherly love in contrast to the limitations of mere brotherly love. |
in contrast to, ~과 대조되게, 반대로
|
P.1573 – §7 He first talked about those who were
poor in spirit, hungered after righteousness, endured meekness, and who
were pure in heart. Such spirit-discerning mortals could be expected to
attain such levels of divine selflessness as to be able to attempt the
amazing exercise of fatherly affection; that even as mourners they would
be empowered to show mercy, promote peace, and endure persecutions, and
throughout all of these trying situations to love even unlovely mankind
with a fatherly love. A father’s affection can attain levels of devotion
that immeasurably transcend a brother’s affection.
|
|
P.1573 – §8 The faith and the love of these beatitudes
strengthen moral character and create happiness. Fear and anger weaken
character and destroy happiness. This momentous sermon started out upon
the note of happiness.
|
beatitudes, 팔복 |
P.1573 – §9 1. "Happy are the poor in spirit–the
humble." To a child, happiness is the satisfaction of immediate pleasure
craving. The adult is willing to sow seeds of self-denial in order to
reap subsequent harvests of augmented happiness. In Jesus’ times and since,
happiness has all too often been associated with the idea of the possession
of wealth. In the story of the Pharisee and the publican praying in the
temple, the one felt rich in spirit–egotistical; the other felt "poor
in spirit"–
P.1574 – §0 humble. One was self-sufficient; the
other was teachable and truth-seeking. The poor in spirit seek for goals
of spiritual wealth–for God. And such seekers after truth do not have
to wait for rewards in a distant future; they are rewarded now. They find
the kingdom of heaven within their own hearts, and they experience such
happiness now.
|
self sufficient, 자족한
teachable, 가르치면 깨우침을 받을 수 있는, (주어가 가르칠 수 있다는 뜻이 아니다)
행복을 지금 체험한다는 뜻, "앞으로 복을 받는다"는 뜻이 아니다. |
P.1574 – §1 2. "Happy are they who hunger and
thirst for righteousness, for they shall be filled." Only those who
feel poor in spirit will ever hunger for righteousness. Only the humble
seek for divine strength and crave spiritual power. But it is most dangerous
to knowingly engage in spiritual fasting in order to improve one’s appetite
for spiritual endowments. Physical fasting becomes dangerous after four
or five days; one is apt to lose all desire for food. Prolonged fasting,
either physical or spiritual, tends to destroy hunger.
|
be apt to = 하기 쉽다. |
P.1574 – §2 Experiential righteousness is a pleasure,
not a duty. Jesus’ righteousness is a dynamic love–fatherly-brotherly
affection. It is not the negative or thou-shalt-not type of righteousness.
How could one ever hunger for something negative–something "not
to do"? |
부정적 계명을 지키는 데는 열심이 모자란다. |
P.1574 – §3 It is not so easy to teach a child mind
these first two of the beatitudes, but the mature mind should grasp their
significance.
|
|
P.1574 – §4 3. "Happy are the meek, for they
shall inherit the earth." Genuine meekness has no relation to fear.
It is rather an attitude of man co-operating with God–"Your will
be done." It embraces patience and forbearance and is motivated by
an unshakable faith in a lawful and friendly universe. It masters all
temptations to rebel against the divine leading. Jesus was the ideal meek
man of Urantia, and he inherited a vast universe. |
rebel against ~에 저항하다 |
P.1574 – §5 4. "Happy are the pure in heart,
for they shall see God." Spiritual purity is not a negative quality,
except that it does lack suspicion and revenge. In discussing purity,
Jesus did not intend to deal exclusively with human sex attitudes. He
referred more to that faith which man should have in his fellow man; that
faith which a parent has in his child, and which enables him to love his
fellows even as a father would love them. A father’s love need not pamper,
and it does not condone evil, but it is always anticynical. Fatherly love
has singleness of purpose, and it always looks for the best in man; that
is the attitude of a true parent.
|
the pure in hear, 마음이 깨끗한 자
cynical, 견유학파의 |
P.1574 – §6 To see God–by faith–means to acquire
true spiritual insight. And spiritual insight enhances Adjuster guidance,
and these in the end augment God-consciousness. And when you know the
Father, you are confirmed in the assurance of divine sonship, and you
can increasingly love each of your brothers in the flesh, not only as
a brother–with brotherly love–but also as a father–with fatherly affection.
|
|
|
|
|
|
P.1574 – §7 It is easy to teach this admonition even
to a child. Children are naturally trustful, and parents should see to
it that they do not lose that simple faith. In dealing with children,
avoid all deception and refrain from suggesting suspicion. Wisely help
them to choose their heroes and select their lifework.
P.1574 – §8 And then Jesus went on to instruct his
followers in the realization of the chief purpose of all human struggling–perfection–even
divine attainment. Always he admonished them: "Be you perfect, even
as your Father in heaven is perfect." He did not exhort the twelve
to love their neighbors as they loved themselves. That would have been
a worthy achievement; it would have indicated the achievement of brotherly
love. He rather admonished his apostles to love men as
P.1575 – §0 he had loved them–to love with a fatherly
as well as a brotherly affection. And he illustrated this by pointing
out four supreme reactions of fatherly love:
P.1575 – §1 1. "Happy are they who mourn, for
they shall be comforted." So-called common sense or the best of logic
would never suggest that happiness could be derived from mourning. But
Jesus did not refer to outward or ostentatious mourning. He alluded to
an emotional attitude of tenderheartedness. It is a great error to teach
boys and young men that it is unmanly to show tenderness or otherwise
to give evidence of emotional feeling or physical suffering. Sympathy
is a worthy attribute of the male as well as the female. It is not necessary
to be calloused in order to be manly. This is the wrong way to create
courageous men. The world’s great men have not been afraid to mourn. Moses,
the mourner, was a greater man than either Samson or Goliath. Moses was
a superb leader, but he was also a man of meekness. Being sensitive and
responsive to human need creates genuine and lasting happiness, while
such kindly attitudes safeguard the soul from the destructive influences
of anger, hate, and suspicion.
P.1575 – §2 2. "Happy are the merciful, for
they shall obtain mercy." Mercy here denotes the height and depth
and breadth of the truest friendship–loving-kindness. Mercy sometimes
may be passive, but here it is active and dynamic–supreme fatherliness.
A loving parent experiences little difficulty in forgiving his child,
even many times. And in an unspoiled child the urge to relieve suffering
is natural. Children are normally kind and sympathetic when old enough
to appreciate actual conditions.
P.1575 – §3 3. "Happy are the peacemakers, for
they shall be called the sons of God." Jesus’ hearers were longing
for military deliverance, not for peacemakers. But Jesus’ peace is not
of the pacific and negative kind. In the face of trials and persecutions
he said, "My peace I leave with you." "Let not your heart
be troubled, neither let it be afraid." This is the peace that prevents
ruinous conflicts. Personal peace integrates personality. Social peace
prevents fear, greed, and anger. Political peace prevents race antagonisms,
national suspicions, and war. Peacemaking is the cure of distrust and
suspicion.
P.1575 – §4 Children can easily be taught to function
as peacemakers. They enjoy team activities; they like to play together.
Said the Master at another time: "Whosoever will save his life shall
lose it, but whosoever will lose his life shall find it."
P.1575 – §5 4. "Happy are they who are persecuted
for righteousness’ sake, for theirs is the kingdom of heaven. Happy are
you when men shall revile you and persecute you and shall say all manner
of evil against you falsely. Rejoice and be exceedingly glad, for great
is your reward in heaven."
P.1575 – §6 So often persecution does follow peace.
But young people and brave adults never shun difficulty or danger. "Greater
love has no man than to lay down his life for his friends." And a
fatherly love can freely do all these things–things which brotherly love
can hardly encompass. And progress has always been the final harvest of
persecution.
P.1575 – §7 Children always respond to the challenge
of courage. Youth is ever willing to "take a dare." And every
child should early learn to sacrifice.
P.1575 – §8 And so it is revealed that the beatitudes
of the Sermon on the Mount are based on faith and love and not on law–ethics
and duty.
P.1575 – §9 Fatherly love delights in returning good
for evil–doing good in retaliation for injustice. |
|
6. THE EVENING OF THE ORDINATION – P.1576
P.1576 – §1 Sunday evening, on reaching the home
of Zebedee from the highlands north of Capernaum, Jesus and the twelve
partook of a simple meal. Afterward, while Jesus went for a walk along
the beach, the twelve talked among themselves. After a brief conference,
while the twins built a small fire to give them warmth and more light,
Andrew went out to find Jesus, and when he had overtaken him, he said:
"Master, my brethren are unable to comprehend what you have said
about the kingdom. We do not feel able to begin this work until you have
given us further instruction. I have come to ask you to join us in the
garden and help us to understand the meaning of your words." And
Jesus went with Andrew to meet with the apostles.
P.1576 – §2 When he had entered the garden, he gathered
the apostles around him and taught them further, saying: "You find
it difficult to receive my message because you would build the new teaching
directly upon the old, but I declare that you must be reborn. You must
start out afresh as little children and be willing to trust my teaching
and believe in God. The new gospel of the kingdom cannot be made to conform
to that which is. You have wrong ideas of the Son of Man and his mission
on earth. But do not make the mistake of thinking that I have come to
set aside the law and the prophets; I have not come to destroy but to
fulfill, to enlarge and illuminate. I come not to transgress the law but
rather to write these new commandments on the tablets of your hearts.
P.1576 – §3 "I demand of you a righteousness
that shall exceed the righteousness of those who seek to obtain the Father’s
favor by almsgiving, prayer, and fasting. If you would enter the kingdom,
you must have a righteousness that consists in love, mercy, and truth–the
sincere desire to do the will of my Father in heaven."
P.1576 – §4 Then said Simon Peter: "Master,
if you have a new commandment, we would hear it. Reveal the new way to
us." Jesus answered Peter: "You have heard it said by those
who teach the law: `You shall not kill; that whosoever kills shall be
subject to judgment.’ But I look beyond the act to uncover the motive.
I declare to you that every one who is angry with his brother is in danger
of condemnation. He who nurses hatred in his heart and plans vengeance
in his mind stands in danger of judgment. You must judge your fellows
by their deeds; the Father in heaven judges by the intent.
P.1576 – §5 "You have heard the teachers of
the law say, `You shall not commit adultery.’ But I say to you that every
man who looks upon a woman with intent to lust after her has already committed
adultery with her in his heart. You can only judge men by their acts,
but my Father looks into the hearts of his children and in mercy adjudges
them in accordance with their intents and real desires."
P.1576 – §6 Jesus was minded to go on discussing
the other commandments when James Zebedee interrupted him, asking: "Master,
what shall we teach the people regarding divorcement? Shall we allow a
man to divorce his wife as Moses has directed?" And when Jesus heard
this question, he said: "I have not come to legislate but to enlighten.
I have come not to reform the kingdoms of this world but rather to establish
the kingdom of heaven. It is not the will of the Father that I should
yield to the temptation to teach you rules of government, trade, or social
behavior, which, while they might be good for today, would be far from
suitable for the society of another age. I am on earth solely to comfort
the minds, liberate the spirits, and save the souls of men. But I will
say, concerning this
P.1577 – §0 question of divorcement, that, while
Moses looked with favor upon such things, it was not so in the days of
Adam and in the Garden."
P.1577 – §1 After the apostles had talked among themselves
for a short time, Jesus went on to say: "Always must you recognize
the two viewpoints of all mortal conduct–the human and the divine; the
ways of the flesh and the way of the spirit; the estimate of time and
the viewpoint of eternity." And though the twelve could not comprehend
all that he taught them, they were truly helped by this instruction.
P.1577 – §2 And then said Jesus: "But you will
stumble over my teaching because you are wont to interpret my message
literally; you are slow to discern the spirit of my teaching. Again must
you remember that you are my messengers; you are beholden to live your
lives as I have in spirit lived mine. You are my personal representatives;
but do not err in expecting all men to live as you do in every particular.
Also must you remember that I have sheep not of this flock, and that I
am beholden to them also, to the end that I must provide for them the
pattern of doing the will of God while living the life of the mortal nature."
P.1577 – §3 Then asked Nathaniel: "Master, shall
we give no place to justice? The law of Moses says, `An eye for an eye,
and a tooth for a tooth.’ What shall we say?" And Jesus answered:
"You shall return good for evil. My messengers must not strive with
men, but be gentle toward all. Measure for measure shall not be your rule.
The rulers of men may have such laws, but not so in the kingdom; mercy
always shall determine your judgments and love your conduct. And if these
are hard sayings, you can even now turn back. If you find the requirements
of apostleship too hard, you may return to the less rigorous pathway of
discipleship."
P.1577 – §4 On hearing these startling words, the
apostles drew apart by themselves for a while, but they soon returned,
and Peter said: "Master, we would go on with you; not one of us would
turn back. We are fully prepared to pay the extra price; we will drink
the cup. We would be apostles, not merely disciples."
P.1577 – §5 When Jesus heard this, he said: "Be
willing, then, to take up your responsibilities and follow me. Do your
good deeds in secret; when you give alms, let not the left hand know what
the right hand does. And when you pray, go apart by yourselves and use
not vain repetitions and meaningless phrases. Always remember that the
Father knows what you need even before you ask him. And be not given to
fasting with a sad countenance to be seen by men. As my chosen apostles,
now set apart for the service of the kingdom, lay not up for yourselves
treasures on earth, but by your unselfish service lay up for yourselves
treasures in heaven, for where your treasures are, there will your hearts
be also.
P.1577 – §6 "The lamp of the body is the eye;
if, therefore, your eye is generous, your whole body will be full of light.
But if your eye is selfish, the whole body will be filled with darkness.
If the very light which is in you is turned to darkness, how great is
that darkness!"
P.1577 – §7 And then Thomas asked Jesus if they should
"continue having everything in common." Said the Master: "Yes,
my brethren, I would that we should live together as one understanding
family. You are intrusted with a great work, and I crave your undivided
service. You know that it has been well said: `No man can serve two masters.’
You cannot sincerely worship God and at the same time wholeheartedly serve
mammon. Having now enlisted unreservedly in the work of the kingdom, be
not anxious for your lives; much less be concerned with what you shall
eat or what you shall drink; nor yet for your bodies, what clothing you
shall wear. Already have you learned that willing hands and earnest hearts
shall not go hungry. And now, when you prepare to devote all of your energies
to the
P.1578 – §0 work of the kingdom, be assured that
the Father will not be unmindful of your needs. Seek first the kingdom
of God, and when you have found entrance thereto, all things needful shall
be added to you. Be not, therefore, unduly anxious for the morrow. Sufficient
for the day is the trouble thereof."
P.1578 – §1 When Jesus saw they were disposed to
stay up all night to ask questions, he said to them: "My brethren,
you are earthen vessels; it is best for you to go to your rest so as to
be ready for the morrow’s work." But sleep had departed from their
eyes. Peter ventured to request of his Master that "I have just a
little private talk with you. Not that I would have secrets from my brethren,
but I have a troubled spirit, and if, perchance, I should deserve a rebuke
from my Master, I could the better endure it alone with you." And
Jesus said, "Come with me, Peter"–leading the way into the
house. When Peter returned from the presence of his Master much cheered
and greatly encouraged, James decided to go in to talk with Jesus. And
so on through the early hours of the morning, the other apostles went
in one by one to talk with the Master. When they had all held personal
conferences with him save the twins, who had fallen asleep, Andrew went
in to Jesus and said: "Master, the twins have fallen asleep in the
garden by the fire; shall I arouse them to inquire if they would also
talk with you?" And Jesus smilingly said to Andrew, "They do
well–trouble them not." And now the night was passing; the light
of another day was dawning. |
|
7. THE WEEK FOLLOWING THE ORDINATION – P.1578
P.1578 – §2 After a few hours’ sleep, when the twelve
were assembled for a late breakfast with Jesus, he said: "Now must
you begin your work of preaching the glad tidings and instructing believers.
Make ready to go to Jerusalem." After Jesus had spoken, Thomas mustered
up courage to say: "I know, Master, that we should now be ready to
enter upon the work, but I fear we are not yet able to accomplish this
great undertaking. Would you consent for us to stay hereabouts for just
a few days more before we begin the work of the kingdom?" And when
Jesus saw that all of his apostles were possessed by this same fear, he
said: "It shall be as you have requested; we will remain here over
the Sabbath day."
P.1578 – §3 For weeks and weeks small groups of earnest
truth seekers, together with curious spectators, had been coming to Bethsaida
to see Jesus. Already word about him had spread over the countryside;
inquiring groups had come from cities as far away as Tyre, Sidon, Damascus,
Caesarea, and Jerusalem. Heretofore, Jesus had greeted these people and
taught them concerning the kingdom, but the Master now turned this work
over to the twelve. Andrew would select one of the apostles and assign
him to a group of visitors, and sometimes all twelve of them were so engaged.
P.1578 – §4 For two days they worked, teaching by
day and holding private conferences late into the night. On the third
day Jesus visited with Zebedee and Salome while he sent his apostles off
to "go fishing, seek carefree change, or perchance visit your families."
On Thursday they returned for three more days of teaching.
P.1578 – §5 During this week of rehearsing, Jesus
many times repeated to his apostles the two great motives of his postbaptismal
mission on earth:
P.1578 – §6 1. To reveal the Father to man.
P.1578 – §7 2. To lead men to become son-conscious–to
faith-realize that they are the children of the Most High.
P.1579 – §1 One week of this varied experience did
much for the twelve; some even became over self-confident. At the last
conference, the night after the Sabbath, Peter and James came to Jesus,
saying, "We are ready–let us now go forth to take the kingdom."
To which Jesus replied, "May your wisdom equal your zeal and your
courage atone for your ignorance."
P.1579 – §2 Though the apostles failed to comprehend
much of his teaching, they did not fail to grasp the significance of the
charmingly beautiful life he lived with them. |
|
8. THURSDAY AFTERNOON ON THE LAKE – P.1579
P.1579 – §3 Jesus well knew that his apostles were
not fully assimilating his teachings. He decided to give some special
instruction to Peter, James, and John, hoping they would be able to clarify
the ideas of their associates. He saw that, while some features of the
idea of a spiritual kingdom were being grasped by the twelve, they steadfastly
persisted in attaching these new spiritual teachings directly onto their
old and entrenched literal concepts of the kingdom of heaven as a restoration
of David’s throne and the re-establishment of Israel as a temporal power
on earth. Accordingly, on Thursday afternoon Jesus went out from the shore
in a boat with Peter, James, and John to talk over the affairs of the
kingdom. This was a four hours’ teaching conference, embracing scores
of questions and answers, and may most profitably be put in this record
by reorganizing the summary of this momentous afternoon as it was given
by Simon Peter to his brother, Andrew, the following morning:
P.1579 – §4 1. Doing the Father’s will. Jesus’ teaching
to trust in the overcare of the heavenly Father was not a blind and passive
fatalism. He quoted with approval, on this afternoon, an old Hebrew saying:
"He who will not work shall not eat." He pointed to his own
experience as sufficient commentary on his teachings. His precepts about
trusting the Father must not be adjudged by the social or economic conditions
of modern times or any other age. His instruction embraces the ideal principles
of living near God in all ages and on all worlds.
P.1579 – §5 Jesus made clear to the three the difference
between the requirements of apostleship and discipleship. And even then
he did not forbid the exercise of prudence and foresight by the twelve.
What he preached against was not forethought but anxiety, worry. He taught
the active and alert submission to God’s will. In answer to many of their
questions regarding frugality and thriftiness, he simply called attention
to his life as carpenter, boatmaker, and fisherman, and to his careful
organization of the twelve. He sought to make it clear that the world
is not to be regarded as an enemy; that the circumstances of life constitute
a divine dispensation working along with the children of God.
P.1579 – §6 Jesus had great difficulty in getting
them to understand his personal practice of nonresistance. He absolutely
refused to defend himself, and it appeared to the apostles that he would
be pleased if they would pursue the same policy. He taught them not to
resist evil, not to combat injustice or injury, but he did not teach passive
tolerance of wrongdoing. And he made it plain on this afternoon that he
approved of the social punishment of evildoers and criminals, and that
the civil government must sometimes employ force for the maintenance of
social order and in the execution of justice.
P.1579 – §7 He never ceased to warn his disciples
against the evil practice of retaliation; he made no allowance for revenge,
the idea of getting even. He deplored the holding
P.1580 – §0 of grudges. He disallowed the idea of
an eye for an eye and a tooth for a tooth. He discountenanced the whole
concept of private and personal revenge, assigning these matters to civil
government, on the one hand, and to the judgment of God, on the other.
He made it clear to the three that his teachings applied to the individual,
not the state. He summarized his instructions up to that time regarding
these matters, as:
P.1580 – §1 Love your enemies–remember the moral
claims of human brotherhood.
P.1580 – §2 The futility of evil: A wrong is not
righted by vengeance. Do not make the mistake of fighting evil with its
own weapons.
P.1580 – §3 Have faith–confidence in the eventual triumph of divine
justice and eternal goodness.
P.1580 – §4 2. Political attitude. He cautioned his
apostles to be discreet in their remarks concerning the strained relations
then existing between the Jewish people and the Roman government; he forbade
them to become in any way embroiled in these difficulties. He was always
careful to avoid the political snares of his enemies, ever making reply,
"Render to Caesar the things which are Caesar’s and to God the things
which are God’s." He refused to have his attention diverted from
his mission of establishing a new way of salvation; he would not permit
himself to be concerned about anything else. In his personal life he was
always duly observant of all civil laws and regulations; in all his public
teachings he ignored the civic, social, and economic realms. He told the
three apostles that he was concerned only with the principles of man’s
inner and personal spiritual life.
P.1580 – §5 Jesus was not, therefore, a political
reformer. He did not come to reorganize the world; even if he had done
this, it would have been applicable only to that day and generation. Nevertheless,
he did show man the best way of living, and no generation is exempt from
the labor of discovering how best to adapt Jesus’ life to its own problems.
But never make the mistake of identifying Jesus’ teachings with any political
or economic theory, with any social or industrial system.
P.1580 – §6 3. Social attitude. The Jewish rabbis
had long debated the question: Who is my neighbor? Jesus came presenting
the idea of active and spontaneous kindness, a love of one’s fellow men
so genuine that it expanded the neighborhood to include the whole world,
thereby making all men one’s neighbors. But with all this, Jesus was interested
only in the individual, not the mass. Jesus was not a sociologist, but
he did labor to break down all forms of selfish isolation. He taught pure
sympathy, compassion. Michael of Nebadon is a mercy-dominated Son; compassion
is his very nature.
P.1580 – §7 The Master did not say that men should
never entertain their friends at meat, but he did say that his followers
should make feasts for the poor and the unfortunate. Jesus had a firm
sense of justice, but it was always tempered with mercy. He did not teach
his apostles that they were to be imposed upon by social parasites or
professional alms-seekers. The nearest he came to making sociological
pronouncements was to say, "Judge not, that you be not judged."
P.1580 – §8 He made it clear that indiscriminate
kindness may be blamed for many social evils. The following day Jesus
definitely instructed Judas that no apostolic funds were to be given out
as alms except upon his request or upon the joint petition of two of the
apostles. In all these matters it was the practice of Jesus always to
say, "Be as wise as serpents but as harmless as doves." It seemed
to be his purpose in all social situations to teach patience, tolerance,
and forgiveness.
P.1581 – §1 The family occupied the very center of
Jesus’ philosophy of life–here and hereafter. He based his teachings
about God on the family, while he sought to correct the Jewish tendency
to overhonor ancestors. He exalted family life as the highest human duty
but made it plain that family relationships must not interfere with religious
obligations. He called attention to the fact that the family is a temporal
institution; that it does not survive death. Jesus did not hesitate to
give up his family when the family ran counter to the Father’s will. He
taught the new and larger brotherhood of man–the sons of God. In Jesus’
time divorce practices were lax in Palestine and throughout the Roman
Empire. He repeatedly refused to lay down laws regarding marriage and
divorce, but many of Jesus’ early followers had strong opinions on divorce
and did not hesitate to attribute them to him. All of the New Testament
writers held to these more stringent and advanced ideas about divorce
except John Mark.
P.1581 – §2 4. Economic attitude. Jesus worked, lived,
and traded in the world as he found it. He was not an economic reformer,
although he did frequently call attention to the injustice of the unequal
distribution of wealth. But he did not offer any suggestions by way of
remedy. He made it plain to the three that, while his apostles were not
to hold property, he was not preaching against wealth and property, merely
its unequal and unfair distribution. He recognized the need for social
justice and industrial fairness, but he offered no rules for their attainment.
P.1581 – §3 He never taught his followers to avoid
earthly possessions, only his twelve apostles. Luke, the physician, was
a strong believer in social equality, and he did much to interpret Jesus’
sayings in harmony with his personal beliefs. Jesus never personally directed
his followers to adopt a communal mode of life; he made no pronouncement
of any sort regarding such matters.
P.1581 – §4 Jesus frequently warned his listeners
against covetousness, declaring that "a man’s happiness consists
not in the abundance of his material possessions." He constantly
reiterated, "What shall it profit a man if he gain the whole world
and lose his own soul?" He made no direct attack on the possession
of property, but he did insist that it is eternally essential that spiritual
values come first. In his later teachings he sought to correct many erroneous
Urantia views of life by narrating numerous parables which he presented
in the course of his public ministry. Jesus never intended to formulate
economic theories; he well knew that each age must evolve its own remedies
for existing troubles. And if Jesus were on earth today, living his life
in the flesh, he would be a great disappointment to the majority of good
men and women for the simple reason that he would not take sides in present-day
political, social, or economic disputes. He would remain grandly aloof
while teaching you how to perfect your inner spiritual life so as to render
you manyfold more competent to attack the solution of your purely human
problems.
P.1581 – §5 Jesus would make all men Godlike and
then stand by sympathetically while these sons of God solve their own
political, social, and economic problems. It was not wealth that he denounced,
but what wealth does to the majority of its devotees. On this Thursday
afternoon Jesus first told his associates that "it is more blessed
to give than to receive."
P.1581 – §6 5. Personal religion. You, as did his
apostles, should the better understand Jesus’ teachings by his life. He
lived a perfected life on Urantia, and his unique
P.1582 – §0 teachings can only be understood when
that life is visualized in its immediate background. It is his life, and
not his lessons to the twelve or his sermons to the multitudes, that will
assist most in revealing the Father’s divine character and loving personality.
P.1582 – §1 Jesus did not attack the teachings of
the Hebrew prophets or the Greek moralists. The Master recognized the
many good things which these great teachers stood for, but he had come
down to earth to teach something additional, "the voluntary conformity
of man’s will to God’s will." Jesus did not want simply to produce
a religious man, a mortal wholly occupied with religious feelings and
actuated only by spiritual impulses. Could you have had but one look at
him, you would have known that Jesus was a real man of great experience
in the things of this world. The teachings of Jesus in this respect have
been grossly perverted and much misrepresented all down through the centuries
of the Christian era; you have also held perverted ideas about the Master’s
meekness and humility. What he aimed at in his life appears to have been
a superb self-respect. He only advised man to humble himself that he might
become truly exalted; what he really aimed at was true humility toward
God. He placed great value upon sincerity–a pure heart. Fidelity was
a cardinal virtue in his estimate of character, while courage was the
very heart of his teachings. "Fear not" was his watchword, and
patient endurance his ideal of strength of character. The teachings of
Jesus constitute a religion of valor, courage, and heroism. And this is
just why he chose as his personal representatives twelve commonplace men,
the majority of whom were rugged, virile, and manly fishermen.
P.1582 – §2 Jesus had little to say about the social
vices of his day; seldom did he make reference to moral delinquency. He
was a positive teacher of true virtue. He studiously avoided the negative
method of imparting instruction; he refused to advertise evil. He was
not even a moral reformer. He well knew, and so taught his apostles, that
the sensual urges of mankind are not suppressed by either religious rebuke
or legal prohibitions. His few denunciations were largely directed against
pride, cruelty, oppression, and hypocrisy.
P.1582 – §3 Jesus did not vehemently denounce even
the Pharisees, as did John. He knew many of the scribes and Pharisees
were honest of heart; he understood their enslaving bondage to religious
traditions. Jesus laid great emphasis on "first making the tree good."
He impressed the three that he valued the whole life, not just a certain
few special virtues.
P.1582 – §4 The one thing which John gained from
this day’s teaching was that the heart of Jesus’ religion consisted in
the acquirement of a compassionate character coupled with a personality
motivated to do the will of the Father in heaven.
P.1582 – §5 Peter grasped the idea that the gospel
they were about to proclaim was really a fresh beginning for the whole
human race. He conveyed this impression subsequently to Paul, who formulated
therefrom his doctrine of Christ as "the second Adam."
P.1582 – §6 James grasped the thrilling truth that
Jesus wanted his children on earth to live as though they were already
citizens of the completed heavenly kingdom.
P.1582 – §7 Jesus knew men were different, and he
so taught his apostles. He constantly exhorted them to refrain from trying
to mold the disciples and believers according to some set pattern. He
sought to allow each soul to develop in its own way, a perfecting and
separate individual before God. In answer to one of Peter’s
P.1583 – §0 many questions, the Master said: "I
want to set men free so that they can start out afresh as little children
upon the new and better life." Jesus always insisted that true goodness
must be unconscious, in bestowing charity not allowing the left hand to
know what the right hand does.
P.1583 – §1 The three apostles were shocked this
afternoon when they realized that their Master’s religion made no provision
for spiritual self-examination. All religions before and after the times
of Jesus, even Christianity, carefully provide for conscientious self-examination.
But not so with the religion of Jesus of Nazareth. Jesus’ philosophy of
life is without religious introspection. The carpenter’s son never taught
character building; he taught character growth, declaring that the kingdom
of heaven is like a mustard seed. But Jesus said nothing which would proscribe
self-analysis as a prevention of conceited egotism.
P.1583 – §2 The right to enter the kingdom is conditioned
by faith, personal belief. The cost of remaining in the progressive ascent
of the kingdom is the pearl of great price, in order to possess which
a man sells all that he has.
P.1583 – §3 The teaching of Jesus is a religion for
everybody, not alone for weaklings and slaves. His religion never became
crystallized (during his day) into creeds and theological laws; he left
not a line of writing behind him. His life and teachings were bequeathed
the universe as an inspirational and idealistic inheritance suitable for
the spiritual guidance and moral instruction of all ages on all worlds.
And even today, Jesus’ teaching stands apart from all religions, as such,
albeit it is the living hope of every one of them.
P.1583 – §4 Jesus did not teach his apostles that
religion is man’s only earthly pursuit; that was the Jewish idea of serving
God. But he did insist that religion was the exclusive business of the
twelve. Jesus taught nothing to deter his believers from the pursuit of
genuine culture; he only detracted from the tradition-bound religious
schools of Jerusalem. He was liberal, bighearted, learned, and tolerant.
Self-conscious piety had no place in his philosophy of righteous living.
P.1583 – §5 The Master offered no solutions for the
nonreligious problems of his own age nor for any subsequent age. Jesus
wished to develop spiritual insight into eternal realities and to stimulate
initiative in the originality of living; he concerned himself exclusively
with the underlying and permanent spiritual needs of the human race. He
revealed a goodness equal to God. He exalted love–truth, beauty, and
goodness–as the divine ideal and the eternal reality.
P.1583 – §6 The Master came to create in man a new
spirit, a new will–to impart a new capacity for knowing the truth, experiencing
compassion, and choosing goodness–the will to be in harmony with God’s
will, coupled with the eternal urge to become perfect, even as the Father
in heaven is perfect. |
|
9. THE DAY OF CONSECRATION – P.1583
P.1583 – §7 The next Sabbath day Jesus devoted to
his apostles, journeying back to the highland where he had ordained them;
and there, after a long and beautifully touching personal message of encouragement,
he engaged in the solemn act of the consecration of the twelve. This Sabbath
afternoon Jesus assembled the apostles around him on the hillside and
gave them into the hands of his heavenly Father in preparation for the
day when he would be compelled to leave them alone in the world. There
was no new teaching on this occasion, just visiting and communion.
P.1584 – §1 Jesus reviewed many features of the ordination
sermon, delivered on this same spot, and then, calling them before him
one by one, he commissioned them to go forth in the world as his representatives.
The Master’s consecration charge was: "Go into all the world and
preach the glad tidings of the kingdom. Liberate spiritual captives, comfort
the oppressed, and minister to the afflicted. Freely you have received,
freely give."
P.1584 – §2 Jesus advised them to take neither money
nor extra clothing, saying, "The laborer is worthy of his hire."
And finally he said: "Behold I send you forth as sheep in the midst
of wolves; be you therefore as wise as serpents and as harmless as doves.
But take heed, for your enemies will bring you up before their councils,
while in their synagogues they will castigate you. Before governors and
rulers you will be brought because you believe this gospel, and your very
testimony shall be a witness for me to them. And when they lead you to
judgment, be not anxious about what you shall say, for the spirit of my
Father indwells you and will at such a time speak through you. Some of
you will be put to death, and before you establish the kingdom on earth,
you will be hated by many peoples because of this gospel; but fear not;
I will be with you, and my spirit shall go before you into all the world.
And my Father’s presence will abide with you while you go first to the
Jews, then to the gentiles."
P.1584 – §3 And when they came down from the mountain,
they journeyed back to their home in Zebedee’s house. |
|
10. THE EVENING AFTER THE CONSECRATION – P.1584
P.1584 – §4 That evening while teaching in the house,
for it had begun to rain, Jesus talked at great length, trying to show
the twelve what they must be, not what they must do. They knew only a
religion that imposed the doing of certain things as the means of attaining
righteousness–salvation. But Jesus would reiterate, "In the kingdom
you must be righteous in order to do the work." Many times did he
repeat, "Be you therefore perfect, even as your Father in heaven
is perfect." All the while was the Master explaining to his bewildered
apostles that the salvation which he had come to bring to the world was
to be had only by believing, by simple and sincere faith. Said Jesus:
"John preached a baptism of repentance, sorrow for the old way of
living. You are to proclaim the baptism of fellowship with God. Preach
repentance to those who stand in need of such teaching, but to those already
seeking sincere entrance to the kingdom, open the doors wide and bid them
enter into the joyous fellowship of the sons of God." But it was
a difficult task to persuade these Galilean fishermen that, in the kingdom,
being righteous, by faith, must precede doing righteousness in the daily
life of the mortals of earth.
P.1584 – §5 Another great handicap in this work of
teaching the twelve was their tendency to take highly idealistic and spiritual
principles of religious truth and remake them into concrete rules of personal
conduct. Jesus would present to them the beautiful spirit of the soul’s
attitude, but they insisted on translating such teachings into rules of
personal behavior. Many times, when they did make sure to remember what
the Master said, they were almost certain to forget what he did not say.
But they slowly assimilated his teaching because Jesus was all that he
taught. What they could not gain from his verbal instruction, they gradually
acquired by living with him.
P.1585 – §1 It was not apparent to the apostles that
their Master was engaged in living a life of spiritual inspiration for
every person of every age on every world of a far-flung universe. Notwithstanding
what Jesus told them from time to time, the apostles did not grasp the
idea that he was doing a work on this world but for all other worlds in
his vast creation. Jesus lived his earth life on Urantia, not to set a
personal example of mortal living for the men and women of this world,
but rather to create a high spiritual and inspirational ideal for all
mortal beings on all worlds.
P.1585 – §2 This same evening Thomas asked Jesus:
"Master, you say that we must become as little children before we
can gain entrance to the Father’s kingdom, and yet you have warned us
not to be deceived by false prophets nor to become guilty of casting our
pearls before swine. Now, I am honestly puzzled. I cannot understand your
teaching." Jesus replied to Thomas: "How long shall I bear with
you! Ever you insist on making literal all that I teach. When I asked
you to become as little children as the price of entering the kingdom,
I referred not to ease of deception, mere willingness to believe, nor
to quickness to trust pleasing strangers. What I did desire that you should
gather from the illustration was the child-father relationship. You are
the child, and it is your Father’s kingdom you seek to enter. There is
present that natural affection between every normal child and its father
which insures an understanding and loving relationship, and which forever
precludes all disposition to bargain for the Father’s love and mercy.
And the gospel you are going forth to preach has to do with a salvation
growing out of the faith-realization of this very and eternal child-father
relationship."
P.1585 – §3 The one characteristic of Jesus’ teaching
was that the morality of his philosophy originated in the personal relation
of the individual to God–this very child-father relationship. Jesus placed
emphasis on the individual, not on the race or nation. While eating supper,
Jesus had the talk with Matthew in which he explained that the morality
of any act is determined by the individual’s motive. Jesus’ morality was
always positive. The golden rule as restated by Jesus demands active social
contact; the older negative rule could be obeyed in isolation. Jesus stripped
morality of all rules and ceremonies and elevated it to majestic levels
of spiritual thinking and truly righteous living.
P.1585 – §4 This new religion of Jesus was not without
its practical implications, but whatever of practical political, social,
or economic value there is to be found in his teaching is the natural
outworking of this inner experience of the soul as it manifests the fruits
of the spirit in the spontaneous daily ministry of genuine personal religious
experience.
P.1585 – §5 After Jesus and Matthew had finished
talking, Simon Zelotes asked, "But, Master, are all men the sons
of God?" And Jesus answered: "Yes, Simon, all men are the sons
of God, and that is the good news you are going to proclaim." But
the apostles could not grasp such a doctrine; it was a new, strange, and
startling announcement. And it was because of his desire to impress this
truth upon them that Jesus taught his followers to treat all men as their
brothers.
P.1585 – §6 In response to a question asked by Andrew,
the Master made it clear that the morality of his teaching was inseparable
from the religion of his living. He taught morality, not from the nature
of man, but from the relation of man to God.
P.1585 – §7 John asked Jesus, "Master, what
is the kingdom of heaven?" And Jesus answered: "The kingdom
of heaven consists in these three essentials: first, recognition
P.1586 – §0 of the fact of the sovereignty of God; second, belief
in the truth of sonship with God; and third, faith in the effectiveness
of the supreme human desire to do the will of God–to be like God. And
this is the good news of the gospel: that by faith every mortal may have
all these essentials of salvation."
P.1586 – §1 And now the week of waiting was over,
and they prepared to depart on the morrow for Jerusalem. |
|
|
|