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Pitanje: – U Evanđelju je Krist rekao: “Jer premda su mnogi zvani, ipak ih je malo izabranih”110, a u Kuranu piše: “On će posebnu milost prenijeti na one na koje On hoće.” Kakva je mudrost u tome? |
Question.—In the Gospel Christ said: “Many are called, but few are chosen,”110 and in the Qur’án it is written: “He will confer particular mercy on whom He pleaseth.” What is the wisdom of this? |
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Odgovor: – Znaj da red i savršenost cijelog univerzuma traže da se postojanje pojavi u bezbrojnim oblicima. Jer postojeća se bića ne mogu utjeloviti samo u jednom stupnju, jednom stanju, jednoj vrsti i jednoj klasi; različitost stupnjeva i raznolikost oblika, te raznovrsnost roda i vrsta, nedvojbeno su nužne, što znači da su stupanj minerala, biljke, životinjskih i ljudskih tvari – neizbježni; naime, svijet se ne može rasporediti, uresiti, organizirati i usavršiti samo čovjekom. Isto tako, samo s biljkama, životinjama ili mineralima ovaj svijet ne bi mogao pokazati divan krajolik, točnu organizaciju i izvanrednu urešenost. Nedvojbeno, zbog raznolikosti stupnjeva, stanja, vrsta i klasa postojanje je zasjalo krajnjom savršenošću. |
Answer.—Know that the order and the perfection of the whole universe require that existence should appear in numberless forms. For existing beings could not be embodied in only one degree, one station, one kind, one species and one class; undoubtedly, the difference of degrees and distinction of forms, and the variety of genus and species, are necessary—that is to say, the degree of mineral, vegetable, animal substances, and of man, are inevitable; for the world could not be arranged, adorned, organized and perfected with man alone. In the same way, with only animals, only plants or only minerals, this world could not show forth beautiful scenery, exact organization and exquisite adornment. Without doubt it is because of the varieties of degrees, stations, species and classes that existence becomes resplendent with utmost perfection. |
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Na primjer, kad bi se ovo drvo sastojalo od samoga voća, biljne savršenosti ne bi mogle biti dosegnute; jer su lišće, cvijeće i plodovi nužni da bi se drvo moglo uresiti najvišom ljepotom i savršenstvom. |
For example, if this tree were entirely fruit, the vegetable perfections could not be attained; for leaves, blossoms and fruits are all necessary so that the tree may be adorned with utmost beauty and perfection. |
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Na isti način promatrajte čovjekovo tijelo. Ono se mora sastojati od različitih organa, dijelova i članova. Ljudska ljepota i savršenost traže postojanje uha, oka, mozga, pa čak i kose i noktiju; kad bi čovjek bio samo mozak, uši ili oči, bilo bi to ravno nesavršenosti. Tako bi odsustvo kose, trepavica, zuba i nokata bilo apsolutni nedostatak, premda u usporedbi s okom oni nemaju osjećaja i u tome nalikuju mineralu i biljci; ali njihovo odsustvo u tijelu čovjeka nužno je nesavršeno i neugodno. |
In the same way consider the body of man. It must be composed of different organs, parts and members. Human beauty and perfection require the existence of the ear, the eye, the brain and even that of the nails and hair; if man were all brain, eyes or ears, it would be equivalent to imperfection. So the absence of hair, eyelashes, teeth and nails would be an absolute defect, though in comparison with the eye they are without feeling, and in this resemble the mineral and plant; but their absence in the body of man is necessarily faulty and displeasing. |
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Budući da su stupnjevi postojanja različiti i raznoliki, neka su bića na ljestvici na višem stupnju od drugih. Stoga su voljom i željom Božjom neka stvorenja odabrana za najviši stupanj, poput čovjeka, a neka druga stavljena su u sredinu, poput biljaka, dok su neka, pak, ostavljena na najnižem stupnju, poput minerala. |
As the degrees of existence are different and various, some beings are higher in the scale than others. Therefore, it is by the will and wish of God that some creatures are chosen for the highest degree, as man, and some others are placed in the middle degree, as the vegetable, and some are left in the lowest degree, like the mineral. |
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Milošću Božjom čovjek je odabran za najviši stupanj, a do razlika koje postoje između ljudi s obzirom na duhovni napredak i nebeske savršenosti, također je došlo izborom Samilosnoga. Jer, vjera, koja je život vječni, znak je milosti, a nije posljedica pravde. Plamen vatre ljubavi u ovom svijetu zemlje i vode dolazi kroz moć privlačenja, a ne trudom i nastojanjem. Ipak, trudom i ustrajnošću mogu se steći znanje, znanost i ostale savršenosti; no, samo svjetlo Božanske Ljepote može prenijeti i pokrenuti duhove silom privlačenja. Stoga je rečeno: “Mnogi su pozvani, ali malo je odabranih.”111 |
It is from the bounty of God that man is selected for the highest degree; and the differences which exist between men in regard to spiritual progress and heavenly perfections are also due to the choice of the Compassionate One. For faith, which is life eternal, is the sign of bounty, and not the result of justice. The flame of the fire of love, in this world of earth and water, comes through the power of attraction and not by effort and striving. Nevertheless, by effort and perseverance, knowledge, science and other perfections can be acquired; but only the light of the Divine Beauty can transport and move the spirits through the force of attraction. Therefore, it is said: “Many are called, but few are chosen.”111 |
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No, materijalna bića nisu prezrena, ne prosuđuje ih se i ne drži ih se odgovornima za njihov vlastiti stupanj i stanje. Na primjer, mineral, biljka i životinja u njihovim su raznovrsnim stupnjevima prihvatljivi; no ostanu li oni u svom vlastitom stupnju nesavršeni, vrijedni su prijekora, premda je sam stupanj posve savršen. |
But the material beings are not despised, judged and held responsible for their own degree and station. For example, mineral, vegetable and animal in their various degrees are acceptable; but if in their own degree they remain imperfect, they are blamable, the degree itself being purely perfect. |
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Dvije su vrste razlika unutar čovječanstva: jedna je razlika u položaju, i ta razlika nije vrijedna prijekora. Druga je razlika vjere i uvjerenja; njihov je gubitak vrijedan pokude, jer tada je duša preplavljena željama i strastima koje čovjeka lišavaju ovih blagoslova i sprečavaju ga da osjeti privlačnu moć ljubavi Božje. Premda je čovjek hvalevrijedan i prihvatljiv na njegovu položaju, ipak će, budući da je lišen savršenosti toga stupnja, postati izvor nesavršenosti, za koje ga drže odgovornim.112 |
The differences among mankind are of two sorts: one is a difference of station, and this difference is not blameworthy. The other is a difference of faith and assurance; the loss of these is blameworthy, for then the soul is overwhelmed by his desires and passions, which deprive him of these blessings and prevent him from feeling the power of attraction of the love of God. Though that man is praiseworthy and acceptable in his station, yet as he is deprived of the perfections of that degree, he will become a source of imperfections, for which he is held responsible.112 |
