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?”
132:0.1 (1455.1) 由於戈納德身負印度諸位君王的重託，要將問候帶給羅馬統治者提庇留，因此，在他們抵達羅馬後的第三天，這兩位印度人和耶穌便出現在提庇留面前。這位陰鬱的皇帝這日特別高興，與他們三人聊了很久。在他們退下後，這位皇帝提及耶穌，對站在他右邊的侍從說：「若我有那個傢伙的高貴儀態與優雅氣度，就會成為一個真正的皇帝，嗯？」
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.
132:0.2 (1455.2) 在羅馬期間，甘尼德有固定時間用來學習和遊覽城裡的名勝古跡。他父親有許多業務要處理，並且希望他的兒子長大後能成為在管理他龐大商業產業方面的一個稱職的接班人，他覺得是時候帶男孩見識一下商業世界了。在羅馬有許多印度公民，一名戈納德自己的雇員常會作為翻譯陪同他，這樣耶穌就會有一整天屬於自己的時間；這給了他時間去充分瞭解這個有著兩百萬居民的城市。他經常出現在羅馬的中心廣場，那裡是政治、法律和商業生活的中心。他經常前往卡皮托利山神殿，當他看著這座獻給朱比特、朱諾和密涅瓦的宏偉神廟時，不禁沉思著這些羅馬人受困於愚昧無知的桎梏。他在帕拉蒂尼山也待了不少時間，那裡坐落著皇帝的宅邸、阿波羅神廟，以及希臘文圖書館和拉丁文圖書館。
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.
132:0.3 (1455.3) 此時的羅馬帝國包含整個南歐、小亞細亞、敘利亞、埃及和非洲西北部，其居民涵蓋東半球每個國家的公民。耶穌渴望研究從世界各地匯集於此的玉苒廈凡人，與他們打成一片，這是他同意作此次旅行的主要原因。
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.
132:0.4 (1455.4) 耶穌在羅馬學到了許多關於人類的知識，但他在那個城市旅居六個月裡的各種經歷中最寶貴的，是他與這個帝國首都的各位宗教領袖的接觸以及對他們產生的影響。在羅馬的第一週結束之前，耶穌便已主動結識了犬儒派、斯多葛派以及各神秘教派等各派值得交往的領袖人物，特別是密特拉教派。無論耶穌是否已察覺到猶太人將會拒絕他的使命，他肯定是預見到了他的使者不久就會來到羅馬宣揚天國；因此，他以最令人驚嘆的方式，著手為他們的訊息能得到更好、更為確定的接納鋪路。他挑選了五位斯多葛派領袖人物、十一位犬儒學派領袖、十六位秘教領袖，並在將近六個月的時間裡，利用大量空餘時間與這些宗教導師密切交往。這是他的教學方法：他從不攻擊他們的謬誤，甚至從不提及他們教導中的缺陷。每一次他都會從他們的教導中篩選出真理，接著美化這真理、在他們的心智照亮這真理，使得在很短的時間裡對真理的這種增強得以有效地擠走相關的錯誤；就這樣，這些受過耶穌教導的男男女女，為日後辨識出早期基督教傳教士教導中更多類似的真理做好了準備。正是這種對福音佈道者教導的早期接納，有力地推動了基督教在羅馬以及從那裡向整個帝國的快速傳播。
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:
132:0.5 (1456.1) 當我們記錄以下事實時，這種非凡作為的重要性便會得到更好的理解：在受耶穌教導的這個由三十二位羅馬宗教領袖組成的群體中，只有兩位沒有成效；其中三十位成為創建羅馬基督教過程中的關鍵人物，其中一些人還協助將密特拉教主神廟改為那個城市的第一座基督教教堂。我們是從幕後觀察人類活動，並以十九個世紀的光陰來審視的，我們識別出，在為基督教在整個歐洲迅速傳播搭建舞台的早期階段，僅有三個具有最高價值的因素，它們是：
132:0.6 (1456.2) 1. The choosing and holding of Simon Peter as an apostle.
132:0.6 (1456.2) 1. 選擇並堅立西蒙·彼得為使徒。
132:0.7 (1456.3) 2. The talk in Jerusalem with Stephen, whose death led to the winning of Saul of Tarsus.
132:0.7 (1456.3) 2. 在耶路撒冷與司提反的交談，而司提反之死帶來了塔蘇斯的掃羅的勝利。
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.
132:0.8 (1456.4) 3. 為在羅馬及整個帝國的這一新宗教日後領導人員所做的這三十位羅馬人的初步準備。
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.
132:0.9 (1456.5) 貫穿司提反與那三十位受選之人的所有經歷中，他們都未意識到，自己曾與那個其名字成為他們宗教教導之主體的人交談過。耶穌為這原初三十二人所做的工作是全然個人性的。在這位大馬士革文士為了這些人辛勤工作的過程中，他從未一次性會見他們之中三人以上，很少兩人以上，大多時候一對一教導他們。他之所以能做這項宗教培訓的重大工作，是因為這些男女並未被傳統所束縛，對於未來宗教的一切發展，他們不是固守既定成見的受害者。
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.
132:0.10 (1456.6) 在緊接著到來的幾年裡，有許多次，彼得、保羅以及其他羅馬基督教導師都聽說了這位大馬士革文士——他比他們早來，並如此明顯地（而且正如他們所認為的，是在不經意間）為他們帶著新福音的到來舖路。雖然保羅從未真正猜出這位大馬士革文士的身份，但在他去世前不久，由於許多個人性描述的相似度，他的確得出結論，認為“安提阿的帳篷製造者”也是這位“大馬士革文士”。有一次，西蒙·彼得在羅馬佈道時，聽到關於這位大馬士革文士的描述，他猜測此人可能是耶穌，但很快便打消了這個念頭，因為他完全清楚（他以為）老師從未到過羅馬。
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:
132:1.1 (1456.7) 在羅馬旅居的初期，耶穌正是與斯多葛派的領袖安迦門有過一次徹夜長談。此人後來成為保羅的摯友，且最終成為羅馬基督教會的堅定支持者之一。若以現代用語重述，耶穌教導安迦門的實質性內容是：
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.
132:1.2 (1457.1) 衡量真正價值的標準，必須在靈性世界中、在永恆實相的各神性層次上尋找。對一個揚升中的凡人而言，所有較低層次的、物質性的標準，都必須被視為是短暫的、局部的、次等的。科學家就其本身而言，局限於發現物質事實的相關性。嚴格來說，他無權堅稱自己是唯物主義者或是唯心主義者，因為一旦這樣做，他便等於放棄了真正科學家的態度，因為任何、所有這類關於態度的宣稱都恰恰是哲學的本質。
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.
132:1.3 (1457.2) 除非人類的道德洞見與靈性成就成比例地增長，否則純唯物主義文化的無限制發展，最終可能構成對文明的威脅。純唯物主義科學之內本身就包藏著摧毀所有科學努力的潛在種子，因為這種態度預示著一個文明的最終崩潰——這個文明拋棄了它的道德價值觀，否定了它要達成的靈性目標。
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.
132:1.4 (1457.3) 唯物主義的科學家與極端的唯心主義者，註定總是處於相互對立之中。但對於那些在高尚道德價值與靈性檢驗層次上擁有共同標準的科學家和唯心主義者而言，情況則並非如此。在每個時代，科學家和宗教人士都必須認識到，他們是在人類需求的審判臺前接受審判。他們奮勇地努力證明自己繼續存在之合理性——透過更加全身心地投入到為人類進步的服務中；與此同時，還必須避免彼此間的一切爭鬥。若任何時代所謂的科學或宗教是虛假的，那麼，在一個更真、更值得尊敬的物質科學或靈性宗教興起之前，它要麼必須淨化自身的實際作為，要麼必然走向消亡。
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:
132:2.1 (1457.4) 瑪杜斯是公認的羅馬犬儒派領袖，他成了這位大馬士革文士的摯友。他日復一日地與耶穌交談，夜復一夜地聆聽耶穌那超凡的教導。在與瑪杜斯的幾場重要討論中，有一場是為了回答這位真誠的犬儒派人關於善與惡的問題而展開的。以二十世紀的用語來說，耶穌實質上說的是：
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.
132:2.2 (1457.5) 我的兄弟，善與惡只不過是幾個詞語，象徵著人類對可觀察宇宙的理解所處的相對層次。若你在倫理規範上懶惰，對社會漠不關心，那麼你也可以將當前的社會習俗作為自己善的標準。若你在靈性上是惰性的，在道德上不進步，那麼你或許也可以將你同時代人的宗教慣例與傳統作為自己善的標準。但在時間中續存並進入永恆的靈魂，必須在善與惡之間作出鮮活的個人選擇，因為善惡是依據神性的靈所建立的靈性標準所具的真正價值來確定的——這神性的靈是天父派來內住於人心中的。這內住的靈便是人格續存的標準。
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.
132:2.3 (1457.6) 善，與真一樣，始終都是相對性的，且永遠都是與惡對比而存在的。正是對善與真這兩種品質的感知，使人類那演進中的靈魂能夠作出那些對永恆續存至關重要的個人抉擇。
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.
132:2.4 (1458.1) 那些靈性目盲，卻邏輯性地跟隨科學指令、社會習俗與宗教教條的人，處於犧牲其道德自由、喪失其靈性自主的嚴重危險之中。這樣的靈魂註定會成為有智力的鸚鵡、社會機器與宗教權威的奴隸。
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.
132:2.5 (1458.2) 善總是朝向新的層次不斷發展，邁向在道德自我實現和靈性人格達成上日益自主——對內住調整者的發現與認同。這樣一種經驗便是善的：它提高對美的欣賞，增強道德意志，增強對真理的洞察力，擴展愛同伴、服務同伴的能力，提升靈性理想，令時間中的至高人類動機與內住調整者的永恆計畫相統一；而所有這一切直接引發人愈加渴望履行上父的旨意，從而培養那找到神並變得更像他的神性激情。
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.
132:2.6 (1458.3) 當你沿著受造物發展的宇宙階梯揚升，你會發現，增善減惡，與你體驗善和識別真理的能力完全一致。在揚升的人類靈魂達到最終的靈性層次之前，心懷錯誤或體驗邪惡的能力不會完全喪失。
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.
132:2.7 (1458.4) 善是鮮活的、相對的，總是在不斷進步，始終都是一種個人體驗，且永遠與對真與美的洞察力相關聯。善存在於對靈性層面的正面真理-價值的認可之中，在人類經驗中，這種認可必然與負面對應物——潛在邪惡的影子——形成對比。
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.
132:2.8 (1458.5) 在你達至天堂層次之前，善將始終更像是一種追求，而不是一種擁有；更像是一個目標，而不是一種達成的體驗。但當你如饑似渴地追求正義時，你會在部分達成善的過程中，體驗到越來越多的滿足感。世界上善與惡的存在，本身就是確切的證據，證明了人的道德意志——也即人格——的存在與實相，人格從而識別這些價值，並且能在善惡之間作出選擇。
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.
132:2.9 (1458.6) 到了達至天堂之時，揚升凡人使自我與真正靈性價值相認同的能力已得到如此大的擴展，從而達成了對生命之光的圓滿擁有。這樣一個完美化的靈性人格，會與善、美、真的正面而至高的品質，達到整體性、神性與靈性上的統一，以致於這樣的正義之靈，在顯露於天堂無限統治者神性之光那洞察一切的光輝中時，不可能投射出潛在邪惡的任何負面陰影。在所有這樣的靈性人格中，善不再是局部的、對比的、相對的，它已變得神性完滿、靈性充實，它趨近於至上者的純潔與完美。
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.
132:2.10 (1458.7) 惡的可能性是道德選擇所必需的，但惡的現實並非如此。陰影只是相對真實的。實際的惡，並非個人必須擁有的體驗。在靈性發展的較低層次上，在道德進步的領域內，潛在的惡同樣容易起到激發抉擇的作用。只有當具有道德的心智將惡作為其選擇時，惡才成為個人的實際體驗。
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:
132:3.1 (1459.1) 納本是希臘裔猶太人，是羅馬主要的秘教密特拉教的首要領袖。儘管這位密特拉教大祭司與這位大馬士革文士有過多次會面交談，但對他影響最為深遠的，還是某個晚上他們關於真理與信仰的討論。納本曾想要讓耶穌改變信仰，甚至曾建議他回巴勒斯坦做密特拉教老師。他絲毫沒有意識到，耶穌是在準備讓他成為早期改信天國福音的人之一。若用現代用語重述，耶穌教導的實質內容是：
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.
132:3.2 (1459.2) 真理無法用言語來定義，只能透過生命去活出。真理永遠超越知識。知識關乎被觀察的事物；但真理超越這種純物質層面，因為它與智慧相伴，包含諸如人類經驗、甚至靈性實相與生命實相等不可估量的東西。知識源於科學；智慧，源於真正的哲學；而真理，則源於靈性生活的宗教體驗。知識處理的是事實；智慧，處理的是關係；真理，處理的則是實相價值。
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.
132:3.3 (1459.3) 人傾向於將科學僵化，將哲學公式化，將真理教條化，這是因為，他在適應生命中不斷推進的奮鬥時精神怠惰，同時還極其害怕未知。停留在天性狀態的普通人，是很難去主動改變自己的思維習慣與生活方式的。
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.
132:3.4 (1459.4) 被揭示的真理——親身發現的真理，是人類靈魂至高無上的喜悅，是物質心智與內住之靈的聯合創造。這識別真理而又熱愛美的靈魂的永恆救贖，由對善的飢渴而得以確保；這種飢渴引領這個凡人逐漸形成一個專一的目的：只願履行上父的旨意，找到神，並變得像他。真知與真理之間絕不會有衝突。知識與人類信仰之間或許會有衝突——若信仰染上了偏見的色彩，被恐懼所扭曲，被面對物質性發現或靈性進展的新事實時的恐懼所支配。
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.
132:3.5 (1459.5) 但若不踐行信仰，真理便永遠無法為人所擁有。之所以如此，是因為人的思想、智慧、倫理與理想能上升到的高度永遠不會超越其信仰——他崇高的希望。一切這樣的真正信仰，都建立在深刻的反思、真誠的自省以及毫不妥協的道德自覺之上。信仰，是激發靈性化創造性想像的靈感。
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.
132:3.6 (1459.6) 信仰運作，以釋放出活在人心智中的神性火花——那永生不滅的胚芽——的超人類活動，那永生不滅的胚芽是永恆續存的潛能。植物和動物，憑藉使與自身相同的粒子一代又一代傳遞下去的技術，在時間中續存。人類靈魂（人格），透過與內住的神性火花的身份聯合，而在凡人死亡後續存；這神性火花是永生不滅的，正是這火花的運作，使人格在持續的、更高的進展性宇宙存在層次上延續。人類靈魂隱藏的種子是永生不滅的靈。第二代靈魂，是靈性、進展性存在的一系列人格顯現中的第一個，只有當這個神性實體達至其存在之源—— 一切存在的人格源頭，亦即神、萬有之父——時，才會終止。
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.
132:3.7 (1459.7) 人類生命持續著——續存——因為它有著一個宇宙職能，它的任務就是找到神。當人的靈魂被信仰激活，它就絕不會在達到天命目標之前停下腳步；而一旦它達成這一神性目標，便再無終結，因為它已變得像神——永恆。
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.
132:3.8 (1460.1) 靈性演進，是一種不斷增進、發自內心的擇善體驗；伴隨著這一過程，惡的可能性也在對等地逐步消減。隨著對善的選擇達到終極性，在領悟真理上達到圓滿的能力，一種美好與聖潔的完美便隨之產生，其正義永恆地抑制哪怕只是潛在惡之概念出現的可能性。這樣一個知神的靈魂，當它在神性之善的崇高靈性層次上運作時，絕不會投下懷疑之惡的影子。
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.
132:3.9 (1460.2) 天堂之靈在人心智中的臨在，構成了啟示的應許與信仰的誓約：向每個尋求與萬有之父的這永生不滅且內住的靈性片段達至身份合一的靈魂，擔保了一種擁有神性進展的永恆存在。
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.
132:3.10 (1460.3) 宇宙進步，是以漸增的人格自由為特徵的，這是因為，進步伴隨著逐步獲得越來越高層次的自我認知，以及隨之而來的發自內心的自我約束。達到靈性自我約束之完美，等同於宇宙自由和個人自主的完滿。當人的靈魂早期在如此廣袤的宇宙中定位混亂時，信仰培育和維繫著人的靈魂；而祈禱極好地統一了創造性想像帶來的種種靈感與靈魂的信仰衝動，這信仰衝動是靈魂在嘗試使自己認同內住的關聯神性臨在的屬靈理想時，所迸發的。
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.
132:3.11 (1460.4) 納本將這些話銘刻於心，正如他每次與耶穌的談話時一樣。這些真理持續在他心中燃燒，他對後來的耶穌福音傳教士們有極大的助力。
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.
132:4.1 (1460.5) 在羅馬期間，耶穌並沒有將他所有的空閒時間，都用在使男男女女成為即將到來王國未來門徒的準備工作上。他花了大量時間親自深入了解生活在這個世界上最大、最為國際化城市中的所有種族和階層的人。在這許許多多與人的接觸中，耶穌每一次都懷有雙重目的：他既渴望瞭解他們對活在肉身中的生活的反應；也想說些什麼或做些什麼，使那樣的人生更豐富、更有價值。他在那幾個星期裡的宗教教導，與他生命後期以作為十二門徒的導師與面向大眾的傳道者為特徵的教導，並無不同。
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.
132:4.2 (1460.6) 他所傳訊息的主旨始終如一：天父之愛的事實，他恩慈的真實，再加上一個好消息：人是這同一位慈愛之神的信仰之子。耶穌與人交往時慣用的技巧，是透過提問引導人敞開心扉，與他交談。談話通常以他向他們提問開始，以他們向他問問題結束。在教導時，無論是發問還是答疑，他都同樣擅長。一般來說，對那些他教導最多的，他說得最少。從他的個人事奉中獲益最多的，是那些不堪重負、焦慮不安、意志消沉的凡人，他們得到了極大的慰藉，因為他們得著機會向一位富有同情心與同理心的傾聽者卸下靈魂的重負——他便是那樣的一位傾聽者，而且有過之而無不及。當這些失調的人向耶穌傾訴煩惱時，他總能給出切實可行、助益立竿見影的建議，幫他們解決實際困難；與此同時，他也不會忘記在言語上給予當下的安慰與即時的撫慰。而且，他總是會向這些痛苦的凡人講述神的愛，並以各種各樣的方式告知他們這個信息：他們是這位慈愛天父的子女。
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.
132:4.3 (1461.1) 就這樣，在羅馬旅居期間，耶穌與五百多位此界凡人有了充滿關愛而又鼓舞人心的親身接觸。他因此瞭解到人類不同種族的情況，那是他在耶路撒冷不可能瞭解到的，甚至在亞歷山卓也很難瞭解到。他一直將這六個月視為他在世間生活期間、同等時長的日子裡，最為豐富、見聞最廣的時期之一。
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.
132:4.4 (1461.2) 正如所料，這樣一個多才多藝而又積極進取的人，在這個世界級大都市這樣運作了六個月，自然吸引了許許多多的人來接近，他們渴望得到他的服事：有與生意相關的，而更多的則是為某些教導計畫、社會改革或宗教活動。有超過十二個這種提議；而他利用每個提議的機會，透過精選的話語或一些熱心服務，傳授一些使人靈性高貴的思想。耶穌非常樂於為各種各樣的人做事情——哪怕是很小的事。
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.
132:4.5 (1461.3) 他曾與一位羅馬元老院成員談論政治與治國之道，這次與耶穌的接觸給這位立法者留下了如此深刻的印象，以致他餘生都在徒勞地努力，試圖勸說他的同事們改變執政方針，從政府支持、供養人民的理念，轉變為人民支持政府的理念。一天晚上，耶穌與一個富有的奴隸主在一起暢談人作為神之子；次日，這個名叫克羅迪亞斯的人便給了一百一十七名奴隸自由。耶穌曾去拜訪一位希臘醫生，並與他共進晚餐，他告訴這位醫生，他的病人既有身體，也有心智與靈魂，以此引導這位能力出色的醫生去嘗試對他的同胞們提供意義更深遠的服務。他與各行各業、各種各樣的人交談。他在羅馬唯一沒有造訪的地方是公共浴場。他拒絕陪他的朋友去浴場，因為那裡盛行性濫交。
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.”
132:4.6 (1461.4) 當他和一個羅馬士兵沿著台伯河散步時，他對這個士兵說：「願你既有勇敢的手，又有無畏的心。要敢於行公義，寬宏施恩慈。要使你的較低等本性服從於你較高尚的本性，正如你服從上級。要尊崇良善，頌揚真理。要選擇那美好的，不要選擇那醜陋的。要愛你的同伴，全心尋求神，因為神是你在天上的父。」
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.
132:4.7 (1461.5) 他對那位討論會上的演講者說：「你的雄辯令人愉悅，邏輯令人欽佩，聲音也十分動聽，但你的教導卻難稱真實。若你能體會到認識神並將他視為你靈性父親的那種鼓舞人心的滿足感，或許你就可以運用自己的演講能力，將你的同伴從黑暗的束縛與無知的奴役中解放出來。」這正是那位在羅馬聽到彼得佈道並成為他繼承者的馬可。當他們將西蒙•彼得釘死在十字架上時，正是此人違抗羅馬人的迫害，勇敢地繼續宣揚新福音。
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.
132:4.8 (1462.1) 耶穌遇到了一個遭人誣陷的窮人，便陪他一起來到地方法官面前；他獲准特許代此人出庭，在此過程中他作了一番精彩絕倫的演說，在其中他說到：「公正成就一個國家的偉大；而一個國家越偉大，就會越關切不公不應降臨在哪怕是最卑微的公民身上。如果只有那些有錢、有影響力的人才能在法庭上獲得便利的公正，這個國家就會遭殃！懲罰有罪者，釋放無罪者，這正是一個法官的神聖職責。一個國家的長盛不衰，取決於其法院的公正、公平和正直。地方政府建立在公正的基礎之上，正如真正的宗教是建立在仁慈的基礎之上。」法官重新審理了此案，在仔細甄別證據之後，他釋放了這個被羈押候審的人。在耶穌個人事奉這些日子裡的所有活動中，這是最接近於公開亮相的一次。
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.”
132:5.1 (1462.2) 有一個富人—— 一位羅馬公民、斯多葛學派信徒，他對耶穌的教導極為感興趣，是安迦門介紹來的。經過多次私下的深入交談，這位富有的公民問耶穌，若耶穌擁有財富，他會用它來做什麼。耶穌回答道：「我願利用物質財富來改善物質生活，正如我願為豐富智性生活、高尚社會生活、提升靈性生活，奉獻知識、智慧、靈性等方面的服務。我願做一名睿智而高效的受託人—— 一代人資源的受託人，去管理物質財富，造福下一代以及往後的世世代代，並使他們更加高尚。」
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:
132:5.2 (1462.3) 但這位富人對耶穌的回答並不完全滿意。他又大膽地問道：“那麼你覺得處在我這種地位的人該將自己的財富用來做什麼呢？我該好好保存，還是將它給出去？”當耶穌覺察到他真的渴望瞭解更多關於他對神之忠誠、對人之職責的真理時，他進一步回答道：「我的好朋友，看得出你是一個真誠追求智慧、誠摯熱愛真理的人；因此，我有意向你陳述我對解決你財富責任難題的看法。我之所以這麼做，是因為你已向我請求建議；而在給你此忠告時，我並不涉及任何其他富人的財富；我單向你提供建議，單作為你個人的指引。若你真心渴望將你的財產視為一種信託，若你真的希望成為自己所積累財富的睿智而高效的管理者，那麼我想建議你對自己財富的來源做以下分析：問你自己，這財產來自哪裡？並盡力找出誠實的回答。為幫助研究你巨大財富的來源，我建議你記住以下十種不同的積累物質財富的方法：
132:5.3 (1462.4) “1. Inherited wealth—riches derived from parents and other ancestors.
132:5.3 (1462.4) 「1. 繼承的財產——來自父母或者其他祖先的財富。
132:5.4 (1462.5) “2. Discovered wealth—riches derived from the uncultivated resources of mother earth.
132:5.4 (1462.5) 「2. 發現的財產——來自大地母親未開發資源的財富。
132:5.5 (1462.6) “3. Trade wealth—riches obtained as a fair profit in the exchange and barter of material goods.
132:5.5 (1462.6) 「3. 交易財產——在貨物交換和以物易物過程中，作為公平的利潤獲得的財富。
132:5.6 (1462.7) “4. Unfair wealth—riches derived from the unfair exploitation or the enslavement of one’s fellows.
132:5.6 (1462.7) 「4. 不公平的財產——通過對同伴的不公平剝削或奴役而獲得的財富。
132:5.7 (1463.1) “5. Interest wealth—income derived from the fair and just earning possibilities of invested capital.
132:5.7 (1463.1) 「5. 利息財產——由已投資本通過公平公正的獲利機會而獲得的收入。
132:5.8 (1463.2) “6. Genius wealth—riches accruing from the rewards of the creative and inventive endowments of the human mind.
132:5.8 (1463.2) 「6. 天賦財產——通過人類心智的創造發明稟賦而積累的財富。
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.
132:5.9 (1463.3) 「7. 意外之財——來自同伴的慷慨贈予，或是因生活際遇獲得的財富。」
132:5.10 (1463.4) “8. Stolen wealth—riches secured by unfairness, dishonesty, theft, or fraud.
132:5.10 (1463.4) 「8. 竊取的財產——以不公平、不誠實、偷竊或欺詐等方式獲得的財富。
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.
132:5.11 (1463.5) 「9. 信託資金——你的同伴為了現在或將來的某種特定用途而存放在你手裡的財富。
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.
132:5.12 (1463.6) 「10. 掙得的財產——直接來自你自己的親身勞動的財富，也即你自己每天身心的努力所得到的公平公正的回報。
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.”
132:5.13 (1463.7) 「因此，我的朋友，若你想要在神面前，在對眾人服務的過程中，做自己巨大財富的管理人，你就必須將你的財產大致劃分為這十大類，然後依照對公正、平等、公平與真正效益等法則的智慧且誠實的詮釋，去管理每一部分；不過，倘若你在某些拿不準的情形下出了偏差，但卻是出於對凡人生命不幸境況的受苦受難者的慈悲、無私的關懷，那麼天上的神必不會定你的罪。當你對物質情形的平等和公正產生誠實的疑慮時，請讓你的決定有利於那些需要的人，有利於那些遭受無妄之災的人。」
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:
132:5.14 (1463.8) 在對這些事討論了幾個小時之後，應這位富人想要進一步更詳細指導的請求，耶穌進一步詳述了他的建議，其實質內容是：「在我針對你對財富的態度提出進一步的建議時，我要鄭重提醒：請將我的建議作為單單對你且作為你個人的指引來領受。我只代表我自己，對你——作為一個向我問詢的朋友——說話。我懇請你，千萬不要對其他富人該如何看待他們的財富發號施令。我建議你：
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.
132:5.15 (1463.9) 「1. 作為所繼承財產的管理人，你應考慮其來源。你負有這樣的道德義務：代表上一代人，在為造福當代人而扣除合理費用之後，將合法財產誠實地傳遞給後世。但你沒有義務延續你祖先不公平地積累財富過程中所涉及的任何不誠實或不公正。你所繼承財產中的任何一部分，若事實證明是通過欺詐或不公平的方式獲得的，你可依照你對公正、慷慨和償還的信念來支付。至於你合法繼承財產的剩餘部分，你可依公平原則加以使用，並以一代人托付給下一代人的受託人身份，穩妥地將它傳遞下去。至於給後代留遺產方面的決定，應基於明智的辨別與審慎的判斷定奪。
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.
132:5.16 (1463.10) 「2. 凡因有所發現而享有財富的人，都應銘記：一個人在世的時光很短暫，因此，理應為分享這些發現作妥善安排，讓盡可能多的同胞受益。發現者固然不應被剝奪其為發現所付出努力的一切回報，但他也不應自私地擅自宣稱自己有權擁有因發掘大自然蘊藏資源所帶來的所有利益與福祉。」
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.
132:5.17 (1464.1) 「3. 只要世人仍選擇以貿易與易貨方式經營世間的買賣，他們便有權享有公平、合法的利潤。每個商人都理應因其服務而得到報酬，商人有權得到工錢。在世界有組織的商業活動中，公平貿易以及對他人誠實相待，創造了多種多樣的利潤財富；而所有這些財富來源，都必須以公正、誠實和公平這些最高原則來評判。誠實的貿易商應坦然賺取那份利潤，也就是他在類似交易中樂意給於交易夥伴的同等利潤。雖然當商業活動在大規模開展時，這種財富與個人賺取的收入並不完全等同，但與此同時，這種誠實積累的財富，也賦予其所有者在隨後的分配中相當大的話語權和權益。
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.
132:5.18 (1464.2) 「4. 凡認識神並尋求履行神性意志的凡人，都決不會自甘墮落，以壓榨手段獲取財富。凡高貴之人，都決不會通過奴役或不公平地剝削其肉身兄弟，來奮力積累財富、積聚財力。如果財富來源於壓榨凡人的血汗，那麼它便是一種道德詛咒與靈性污點。所有這類財富，都應歸還給那些被這樣掠奪之人或是他們的子孫後代。一個經久不衰的文明，不可能建立在欺詐勞動者、剋扣工錢這種行徑之上。
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.
132:5.19 (1464.3) 「5. 以誠實的方式獲取的財產有權生息。只要人們仍要借貸，只要貸出的資本是合法財產，就可以收取合理的利息。在你提出有權收取利息之前，要先淨化你的資本。切莫變得卑微、貪婪，以至於自甘墮落地去放高利貸。絕不要自私到允許自己利用金錢的力量，去占那些苦苦掙扎的同伴的便宜。不要受誘惑，去對你陷入財務困境的兄弟放高利貸。
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.
132:5.20 (1464.4) 「6. 若你碰巧靠才華橫溢而獲得財富，若你的財富源自創新稟賦的回報，切莫對這樣的回報索取不公平的份額。天才對他的祖先以及他的後代都負有一份責任；同樣，他也對民族、國家和孕育他創新發現的環境負有義務；他還應銘記，自己正是作為人群中的一員，與眾人一起努力奮鬥並完成了發明創造。剝奪天才的所有財富增長，也同樣是不公正的。而且，人類永遠都不可能建立同等適用於所有這些財富公平分配難題的規則和規章制度。你必須首先將他人視為你的兄弟，而若你真心想要以你願他如何待你那般去待他，那麼，公正、誠實和公平這些基本準則，將指引你公正、不偏不倚地解決每一個反覆出現的經濟回報和社會公正問題。
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.
132:5.21 (1464.5) 「7. 除了在管理中賺取的正當合法的報酬以外，任何人都不應將那些因時機和機緣而落入他手中的財產據為己有。意外之財在某種程度上應被視為一種信託，用於造福一個人所處的社會或經濟群體。這種財產的持有人，應在確定如何明智、有效地分配這種非勞動所得的資源上，被給予最大的話語權。文明社會的人，不會總是將自己所掌控的一切，都視為他個人的私有財產。
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.
132:5.22 (1465.1) 「8. 若你財富中有任何一部分是明知故犯地通過欺詐得來的，若你有任何財產是通過不誠實的行徑或不公平的方法積累起來的，若你的財富是你與同伴不正當交易的產物，那麼，請趕緊將所有這些不義之財歸還給合法的所有人。要做出充分補償，以此洗淨你資產中所有不誠實的財富。
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.
132:5.23 (1465.2) 「9. 為他人的利益而受託管理一個人的財產，是一種莊嚴而神聖的責任。切莫輕率處置或危及這份信託。對於任何信託，你只取所有誠實之人都會認可的那部分。
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.”
132:5.24 (1465.3) 「10. 你的財富中那些代表你的腦力和體力勞動所得的那部分，是真正屬於你自己的——只要你的工作是以公平公正的方式完成的。沒有人能否定持有、使用這種財產的權利——你可按自己認為合適的方式去持有與使用這些財產，前提是你行使這一權利時不會對你的同伴造成傷害。」
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.”
132:5.25 (1465.4) 當耶穌說完這番勸導的話語，這位富有的羅馬人從長椅上站起身來，在道晚安告別時，他鄭重表達了自己的承諾：「我的好朋友，看得出你是有大智慧、大善心之人。明天開始我就依照你的忠告去管理我所有的財產。」
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.
132:6.1 (1465.5) 就是在羅馬，還發生了那件令人感動的事：一個宇宙的創造者，花了幾個小時的時間把一個迷路的孩子交還給了他焦急的母親。這個小男孩離家後迷路了，耶穌發現他在難過地大哭。他和甘尼德當時正在去圖書館的路上，但他們全心全意地把孩子送回了家。甘尼德永遠忘不了耶穌當時說的一番話：「你知道，甘尼德，大多數的人就像迷路的孩子。他們很多時候都在恐懼中哭泣，在悲傷中痛苦，而事實上，當時他們離安全與保障只有一步之遙，正如這個孩子離家只有一小段路。所有那些知曉真理之道、享有知神之保證的人，都應將指引他們的同伴找到生命的滿足感，視為是一種特權，而非責任。我們不是極為享受將孩子送還給他母親這樣的事奉嗎？那些引導人們走向神的人，也同樣會體驗到人類服務的無上滿足。」從那天起，甘尼德在他有生之年一直都在留意迷路的孩子，好將他們送回家。
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.
132:6.2 (1465.6) 有一位寡婦，她有五個孩子，她的丈夫因意外去世了。耶穌向甘尼德講起一場意外奪走了他自己的父親之事；他們一次次地前去安慰這位母親和她的孩子們，甘尼德還向他父親要錢，給他們提供食物和衣物。直到他們為這個家中的長子謀得一份差事，讓他可以幫助照顧家裡，他們才停止這番努力。
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.”
132:6.3 (1465.7) 那晚，戈納德聽完對這些經歷的陳述後，對耶穌打趣道：「我本打算把兒子培養成學者或生意人，而現在你卻著手將他培養成哲學家或慈善家。」耶穌笑著回答道：「或許我們可以讓他集所有這四種人於一身；這樣他就能享有四重的人生滿足感，因為他那識別人類旋律的耳朵將能識別四種音調，而非一種。」戈納德接著說道：「我發覺你其實是一位哲學家。你一定要為後世寫一本書。」耶穌回答道：「不是一本書——我的使命是活出一種生命，不僅是為這一代，也是為世世代代。我——」說到這裡他卻停下了，對甘尼德說:「我的孩子，是就寢的時候了。」
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:
132:7.1 (1466.1) 耶穌、戈納德和甘尼德三人從羅馬出發，去周邊的景點遊玩了五次。在北義大利湖區遊覽時，耶穌與甘尼德進行了一番長談，討論的是：如果一個人不想認識神，要教給他關於神的東西，那是不可能做到的。在前往湖區的途中，他們偶然遇到了一個態度輕率的異教徒。甘尼德感到很訝異，因為耶穌並未像往常那樣主動與這人攀談，從而自然而然地把話題引到對靈性問題的討論上。當甘尼德問他的老師為何對這個異教徒表現得如此缺乏興趣時，耶穌回答道：
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.”
132:7.2 (1466.2) 「甘尼德，這個人並不渴求真理。他並不覺得自己欠缺什麼。他尚未準備好去尋求幫助，他的心智之眼還沒有睜開，去迎接靈魂所需的光。那人收獲救恩的時機尚未成熟；必須給他更多的時間去經歷生活的試煉與磨難，好讓他為接收智慧和更高等的學習做好準備。又或者，如果我們能讓他與我們一起生活，我們或許能通過我們的生活向他彰顯天上的父；這樣一來，他就會被我們作為神之子的生活所吸引，不由自主地詢問關於我們父的事。你無法向那些不尋求神的人揭示神；你無法引導不願意的靈魂進入救贖的喜悅之中。人必須經由生命體驗，而對真理產生渴求；或者，他必須經由與這些熟悉神性上父之人的生活接觸，而變得渴望認識神，之後，另一個人才能充當引導媒介，引導這樣一個凡人同胞走向天上的父。如果我們認識神，那麼，我們在世上真正的天職，便是活出這樣的生命，讓上父在我們的人生中顯明他自己；由此，所有尋求神的人便會看到上父，並尋求我們的幫助，以更瞭解神——神正是以此方式在我們的人生中得以表達出來。」
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:
132:7.3 (1466.3) 在瑞士遊覽時，在山上，耶穌與父子二人一整天都在討論佛教。甘尼德曾多次問過耶穌關於佛陀的很直接的問題，但他得到的回答總是或多或少有些模稜兩可。此時，在兒子面前，這位父親問了耶穌一個關於佛陀的很直接的問題，並得到了很直接的答覆。戈納德說道：「我真的很想知道你對佛陀的看法。」耶穌回答道：
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.
132:7.4 (1466.4) 「你們的佛陀遠勝於你們的佛教。佛陀是一個偉大的人，甚至可以說是他那個時代人民的一位先知，不過，他是一位孤兒式先知；我的意思是，他很早便看不見他的靈性父親——天上的父。他的經歷是悲劇性的。他竭力以神之使者的身份去生活、去教導，但卻不與神同行。佛陀將他的救贖之舟，一直引導到了安全港灣外面，到了凡人救贖之避風港的入口；在那裡，因為導航圖的偏差，這艘好船擱淺了。它已在那裡停留了許多世代，紋絲不動，幾乎無望地滯留在那裡了。你們民族的許多人這麼多年來都停留在那裡。他們明明生活在離安全的休息水域僅一步之遙的地方，卻拒絕進入，因為良善的佛陀那艘高尚的船恰恰在港口外不幸擱淺了。佛教各族群，除非他們捨棄他們先知的哲學之舟，轉而緊緊抓住那崇高的精神，否則將永遠無法駛入這個港灣。如果你們民族當初能一直忠於佛陀的精神，那你們早就駛入那靈性寧靜、靈魂安息且救恩確信的避風港了。」
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.”
132:7.5 (1467.1) 「你看，戈納德，佛陀在靈性上瞭解神，但卻未能在心智上清楚地找到他；猶太人在心智上找到了神，但很大程度上未能從靈性上瞭解他。如今，佛教徒在不與神相伴的哲學中苦苦掙扎；而我的民族卻可悲地受著恐懼神的奴役——恐懼一位沒有生命與自由救贖哲學的神。你們有著一種無神的哲學；猶太人有神，但在很大程度上缺少與之關聯的生命哲學。佛陀，他未能將神視為一個靈、一位父親，因此未能在他的教導中提供道德能量和靈性驅動力，那是一個宗教若要改變一個民族、提升一個國家所必須擁有的。」
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.
132:7.6 (1467.2) 這時，甘尼德大聲說道：「老師，讓你我造一個新的宗教吧，一個對印度而言足夠好、對羅馬而言足夠宏大的宗教，或許我們可用它去換猶太人的雅威。」耶穌回答道：「甘尼德，宗教不是造出來的。人類的宗教是在漫長歲月中成長起來的；而神的啟示，則在那些向其同伴揭示神之人的生命中，閃耀世間。」但他們並沒有聽懂這些預示性話語所含的深意。
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—”
132:7.7 (1467.3) 那晚，在他們就寢後，甘尼德無法入睡。他與他父親談了很長時間，最後說道：「你知道，父親，我有時覺得約書亞是一位先知。」他父親睡意朦朧地回答道:「我的孩子，還有其他的——」
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.
132:7.8 (1467.4) 從這天起，在他有生之年，甘尼德都在不斷地發展他自己的宗教。他的心被耶穌的寬宏、公平與寬容深深地觸動了。在他們所有關於哲學和宗教的討論中，這個年輕人從未經驗到怨恨的感覺或是敵對的反應。
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.
132:7.9 (1467.5) 對天界智能存有而言，看到這樣的一幕——這個印度少年向一個宇宙的創造者提議一起創造一個新的宗教，這是何等壯觀的場面啊！儘管這個年輕人並不知道，但就在那一刻、那一方天地，他們在創造一種新的、永久的宗教——這條新的救贖之道，神透過耶穌並在他身上對人作出的啟示。這個少年實際上在不知不覺中做著他最想做的事。過去、現在一直都是這樣。那些用於靈性教導與引領的、受到啟迪且富有反思精神的人類想像力，全心全意、無私地想要去做的、想要成為的，會隨著凡人獻身於神聖地履行上父旨意的程度，而變得具有顯著的創造性。當人與神攜手同行，偉大之事便可能發生，也確實在發生。