Difference between revisions of "GGJ07-125"

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125,1. The magician said: “Lord, I have come to the point now where reason has left man and will make men’s hair stand on end of even the most patient of us. You surely are not the king who, like a tyrant takes where he did not deposit anything and wants to reap where he did not sow? Because it seems to me that it is exactly from You that everything is originating and that it is precisely You who sowed everything, and therefore, You also can take and reap everywhere because everything is Yours and also has to be Yours.
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125,1. The magician said: "Lord, I have now come to a point where the ability to reason has left man, making even the most patient individual's hair stand on end! Surely You are not the tyrannical king who takes from where he did not deposit anything, and who wants to reap from where he did not sow?! Because it seems to me that everything originated from You, that You have sown everywhere and can therefore take from and reap everywhere as well, since everything is and must be Yours.
  
125,2. The fact that the offenders are punished is totally correct to me because it is exactly the godly longsuffering that is intolerant, because in this way the wicked one wins more and more time and space to bring about his cruel acts, while the one who is behaving well comes into a still greater misfortune, he finally loses all faith and is forced to put the entrusted pound into the sweat cloth of his need and gives it honestly back to the severe, unmerciful lord. Yes, in that sense it is of course better to be a called one than a helper.
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125,2. The fact that the evildoers are chastised is perfectly acceptable. In my opinion, the divine longanimity is exactly what is so unbearable about all this, because that is how the wicked ones buy themselves more and more time and space to achieve their atrocities, while the proper and decent man sinks into ever greater misery, loses all his faith in the end and is compelled to return the talent entrusted to him in the sweat cloth of his misery to the stern and merciless lord, undamaged and honest. Yes, in that sense it is of course better to be a called one than a servant.
  
125,3. It is completely true that the zealous helper will also receive his reward according to his works, but the fact that the somewhat slower and fearful helper receives totally nothing for the returning of his pound, this I find very hard of Your king.
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125,3. It is certainly right that the zealous servant receives his just reward, according to his deeds, but the fact that the somewhat slower and more fearful servant receives absolutely nothing for the return of his talent; that I find somewhat inappropriate of Your king.
  
125,4. I love people and I do not like to see anyone suffering, especially when he did not really deserve it, because he is not an evil person. The helper who gave the 1 pound in the sweat cloth back to his lord exactly as he received it, did apparently not have the same perception and intelligence of the first helper, and also not even of the second one who with the 1 pound earned 5 pounds. Because if he had the same intelligence, then he also could have earned 10 or at least 5 pounds, but because he lacked perception, the right intelligence and therefore the necessary courage he did not dare to do anything else with the 1 pound than to leave it untouched and give it back to his lord. I really can still see nothing evil and I would like to ask You explicitly what happened further to this helper who was called a rascal by his lord.
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125,4. I am a friend of the people, and I do not wish to see anyone suffering, especially when the person in question does not deserve to suffer, since they are not some villain. The servant who returned the one talent in the sweat cloth to his lord, exactly as he had received it, apparently did not have the same perception and intelligence as the first servant, and not even as the second one, who managed to turn the one talent into 5 talents. Because if he had the same intelligence, he could also have earned ten or at least five talents, but since he lacked light, the proper intelligence and the necessary courage, he did not dare to do anything else with the one talent besides leaving it untouched and eventually returning it to his lord. I truly cannot see any evil intent in this course of action, and I would like to ask You explicitly what happened afterwards to this servant, who was called a rogue by his lord."
  
125,5. I said: “Well, that person stayed the way he was before: a very simple and common helper, because he did not possess any ability out of himself for an important task. For also a chosen one receives exactly like any other person only the ability or the talent, which he then has to develop, so that his free will would not suffer any harm.
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125,5. Said I (The Lord): "Well, he remained what he had always been, a simple and ordinary servant, because he did not possess any ability out of himself for a more important task. For even a chosen one receives the same abilities or talents as any other person, which he himself must then develop, so that his free will does not get harmed in any way.
  
125,6. The one who develops his received talent as zealous as possible, possesses then also a true treasure, and to him will be added more and more. The one however who did not develop it and did not want to pull himself away from his laziness can only blame himself, because by keeping the pound in the sweat cloth he finally becomes even more foolish than those who did not want that the king of light should rule over them.
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125,6. He who develops the talent he received as much as possible then possesses a true treasure, to which will be added ever more. However, he who did not develop it and did not wish to pull himself away from his laziness can only blame himself, because by keeping the talent in the sweat cloth he becomes even more foolish than those who did not want the king of light to rule over them.
  
125,7. For this reason, such lazy helpers do not progress and such called servants persist in their darkness, and the worst that finally can happen to them is that the noise of the bright day wakes them up from their sweet sleep. Or does the sun first have to send messengers to those long sleepers to ask if it suits them that it would rise above the mountains? Look, the sun will not do that because of the universal order that sustains the worlds. Even less will the king of light and life do that.
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125,7. That is why such lazy servants do not progress and the called ones persist in their darkness, and there can be nothing worse for them than hearing the noise of the brightest day, waking them up from their sluggish sleep. Should the sun have to first send messengers to those late risers, asking if it would be alright for them if the sun were to rise above the mountains? Look, the sun will not do that, since it needs to preserve the universal order that sustains all worlds, and even less will the king of light and life do that!
  
125,8. The one who receives the pound did surely also receive the command of the king. Whether the helper conforms to it, will depend on his free will, and the king is not guilty of the laziness of the helper, but only the helper himself, because the king of the light knows all too well which talents he gave to a helper. And therefore, it is always the king who is right and not the lazy and slow helper, and this is certainly not an imagined justice.
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125,8. He who receives the talent surely received the order of the king as well. Whether the servant conforms to it will depend on his free will. The king is not guilty of the laziness of the servant, only the servant himself, because the king of light knows all too well what talents he equipped a servant with. Therefore, it is always the king, and never the lazy and indolent servant, who is in his true and definitely not imagined right.
  
125,9. Think about this carefully now, consider this image deeply and tell Me then if according to you the king is an unmerciful tyrant. Did you understand Me well now?
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125,9. Now think about this thoroughly, consider this image carefully and then tell Me, if the king is truly a relentless tyrant! Have you understood Me well, now?"
  
125,10. The magician said: “Yes, that o Lord, I did understand well now, and Your parable is therefore completely coming into the light while only as image it was difficult to understand. Thus, he who recognizes a special talent within him must develop it in all earnest, namely by and out of himself. If he has done this, then he surely will receive the other things of the king of light and so he will be able to become a true teacher of many people that You identify as the called ones. Because the one who was already a teacher for himself will also more easily be a teacher for others. The one however, who was already lazy for himself will all the more be lazy for others, and he also will have nothing from what he eventually could teach his fellowmen. And therefore, it is very true and just that to the one who has, will be given much more so that he will have in abundance. But from the one who has not, will also be taken away that which he had. This is now perfectly clear to me. But there is still something in it that still does not want to be clear to me, and therefore I take the freedom before You, o Lord, to speak out what is still not comprehensive to me.
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125,10. The magician said: "Yes Lord, that I did indeed understand well now, and Your parable has certainly been illuminated, because, as an image, it was difficult to understand on its own. Thus, he who recognizes a special talent within himself, must develop it in all earnest, namely by and out of himself. If he has done this, then he will surely receive everything else from the king of light, and with this he will be able to become a true teacher for many people. These teachers are what You identify as "the called ones", because he who was already a proper teacher for himself will become a teacher for others more easily as well. However, he who was already lazy for himself will be all the more lazy for others too, and he will possess nothing of value he could teach his fellow men. With all this in mind, it is quite true and just that he who already possesses things shall be given even more, so that he will have an abundance. But he who possessed nothing in abundance, from him shall be taken away all that he had. This is now perfectly clear to me, but there is still something here that just does not quite make sense to me, and for that reason I take the liberty to ask You, o Lord, to elucidate this still obscure thought to me.
  
125,11. Look, true diligence and zeal in all that is good and true is a virtue that can never be praised enough, and laziness is a cause for all possible vices. But who is the one who gives to one person diligence and zeal, and to the other laziness? I believe that neither one nor the other can be received by man himself, but that it is given to him by a higher, divine willpower.
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125,11. Behold, just diligence and zeal in all that is good and true is a virtue that can never be praised enough, and laziness is the basis for all possible vices! But who is the one who bestows diligence and zeal upon one person, and laziness upon another? It is my belief that neither the one nor the other can be attained by man himself, but that they are instead given to him by a higher, divine willpower.
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125,12. I myself have a few children with whom I have experienced this phenomenon. Some of them, namely my oldest son and a daughter, are, even without my intervention, incredibly zealous in developing their skills and knowledge, while my other children are lazy and slow and must always be firmly urged to study. These are children of the same parents, they are all healthy, all of them receive the same tuition, and nevertheless there is such a great difference in their talents, and even more so in their zeal to study. What is the cause of this? It cannot be my and my wife's fault, since we treat all of our children equally and do not pamper them in any way. The reason cannot be ours or the children's physical health either, since we all are completely healthy and strong - for this we do thank you, o Lord - and all of us receive the same food as well; and yet there are still these apparent differences within one and the same family. How am I supposed to make sense of this?"
  
125,12. I myself have some children with whom I have experienced that a few of them – namely my oldest son and a daughter – are, without my intervention, extremely zealous in developing their skills and knowledge, while the other children are lazy and slow and must always be severely urged to study. These are now children of the same parents, they are all healthy, receive also the same teaching, and nevertheless there is such a great difference in their talents and even more so in their zeal to study. What is the cause of this? It cannot be our fault because we treat all our children equally and we do not pamper either one or the other in whatever way. The cause can also not be found in the physical health of the children because we are completely healthy and strong – for this we do thank you, o Lord – and while we all are also receiving the same food, there are nevertheless these apparent differences within one and the same family. How can I make this clear?”
 
  
 
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Latest revision as of 20:16, 29 June 2021

Main Page The great Gospel of John Volume 7 GGJ07-125 Chapter


Chapter 125 - Criticism of the magician concerning the parable of the entrusted pounds.

125,1. The magician said: "Lord, I have now come to a point where the ability to reason has left man, making even the most patient individual's hair stand on end! Surely You are not the tyrannical king who takes from where he did not deposit anything, and who wants to reap from where he did not sow?! Because it seems to me that everything originated from You, that You have sown everywhere and can therefore take from and reap everywhere as well, since everything is and must be Yours.

125,2. The fact that the evildoers are chastised is perfectly acceptable. In my opinion, the divine longanimity is exactly what is so unbearable about all this, because that is how the wicked ones buy themselves more and more time and space to achieve their atrocities, while the proper and decent man sinks into ever greater misery, loses all his faith in the end and is compelled to return the talent entrusted to him in the sweat cloth of his misery to the stern and merciless lord, undamaged and honest. Yes, in that sense it is of course better to be a called one than a servant.

125,3. It is certainly right that the zealous servant receives his just reward, according to his deeds, but the fact that the somewhat slower and more fearful servant receives absolutely nothing for the return of his talent; that I find somewhat inappropriate of Your king.

125,4. I am a friend of the people, and I do not wish to see anyone suffering, especially when the person in question does not deserve to suffer, since they are not some villain. The servant who returned the one talent in the sweat cloth to his lord, exactly as he had received it, apparently did not have the same perception and intelligence as the first servant, and not even as the second one, who managed to turn the one talent into 5 talents. Because if he had the same intelligence, he could also have earned ten or at least five talents, but since he lacked light, the proper intelligence and the necessary courage, he did not dare to do anything else with the one talent besides leaving it untouched and eventually returning it to his lord. I truly cannot see any evil intent in this course of action, and I would like to ask You explicitly what happened afterwards to this servant, who was called a rogue by his lord."

125,5. Said I (The Lord): "Well, he remained what he had always been, a simple and ordinary servant, because he did not possess any ability out of himself for a more important task. For even a chosen one receives the same abilities or talents as any other person, which he himself must then develop, so that his free will does not get harmed in any way.

125,6. He who develops the talent he received as much as possible then possesses a true treasure, to which will be added ever more. However, he who did not develop it and did not wish to pull himself away from his laziness can only blame himself, because by keeping the talent in the sweat cloth he becomes even more foolish than those who did not want the king of light to rule over them.

125,7. That is why such lazy servants do not progress and the called ones persist in their darkness, and there can be nothing worse for them than hearing the noise of the brightest day, waking them up from their sluggish sleep. Should the sun have to first send messengers to those late risers, asking if it would be alright for them if the sun were to rise above the mountains? Look, the sun will not do that, since it needs to preserve the universal order that sustains all worlds, and even less will the king of light and life do that!

125,8. He who receives the talent surely received the order of the king as well. Whether the servant conforms to it will depend on his free will. The king is not guilty of the laziness of the servant, only the servant himself, because the king of light knows all too well what talents he equipped a servant with. Therefore, it is always the king, and never the lazy and indolent servant, who is in his true and definitely not imagined right.

125,9. Now think about this thoroughly, consider this image carefully and then tell Me, if the king is truly a relentless tyrant! Have you understood Me well, now?"

125,10. The magician said: "Yes Lord, that I did indeed understand well now, and Your parable has certainly been illuminated, because, as an image, it was difficult to understand on its own. Thus, he who recognizes a special talent within himself, must develop it in all earnest, namely by and out of himself. If he has done this, then he will surely receive everything else from the king of light, and with this he will be able to become a true teacher for many people. These teachers are what You identify as "the called ones", because he who was already a proper teacher for himself will become a teacher for others more easily as well. However, he who was already lazy for himself will be all the more lazy for others too, and he will possess nothing of value he could teach his fellow men. With all this in mind, it is quite true and just that he who already possesses things shall be given even more, so that he will have an abundance. But he who possessed nothing in abundance, from him shall be taken away all that he had. This is now perfectly clear to me, but there is still something here that just does not quite make sense to me, and for that reason I take the liberty to ask You, o Lord, to elucidate this still obscure thought to me.

125,11. Behold, just diligence and zeal in all that is good and true is a virtue that can never be praised enough, and laziness is the basis for all possible vices! But who is the one who bestows diligence and zeal upon one person, and laziness upon another? It is my belief that neither the one nor the other can be attained by man himself, but that they are instead given to him by a higher, divine willpower.

125,12. I myself have a few children with whom I have experienced this phenomenon. Some of them, namely my oldest son and a daughter, are, even without my intervention, incredibly zealous in developing their skills and knowledge, while my other children are lazy and slow and must always be firmly urged to study. These are children of the same parents, they are all healthy, all of them receive the same tuition, and nevertheless there is such a great difference in their talents, and even more so in their zeal to study. What is the cause of this? It cannot be my and my wife's fault, since we treat all of our children equally and do not pamper them in any way. The reason cannot be ours or the children's physical health either, since we all are completely healthy and strong - for this we do thank you, o Lord - and all of us receive the same food as well; and yet there are still these apparent differences within one and the same family. How am I supposed to make sense of this?"


Main Page The great Gospel of John Volume 7 GGJ07-125 Chapter