Rev. Tom Honey: How could God have allowed the tsunami?

Prevoditelj: Mladen Barešić Recezent: Senzos Osijek

I am a vicar in the Church of England.

Vikar sam u Engleskoj crkvi.

I've been a priest in the Church for 20 years.

Svećenik sam u toj Crkvi posljednjih 20 godina.

For most of that time, I've been struggling and grappling

Većinu toga vremena, borio sam se i hrvao

with questions about the nature of God. Who is God?

s pitanjima o prirodi Boga. Tko je Bog?

And I'm very aware that when you say the word "God,"

Svjestan sam da će, kad izgovorite riječ "Bog",

many people will turn off immediately.

mnogi ljudi odmah izgubiti interes.

And most people, both within and outside the organized church,

Većina ljudi, i unutar i izvan službene crkve,

still have a picture of a celestial controller,

i dalje imaju predodžbu nebeskog nadzornika,

a rule maker, a policeman in the sky who orders everything,

nekoga tko određuje pravila, nebeskog policajca koji zapovijeda svime,

and causes everything to happen.

i uzrokuje sve što se događa.

He will protect his own people,

On će štititi svoje ljude,

and answer the prayers of the faithful.

i odgovarati na molitve vjernika.

And in the worship of my church,

U vjeri moje crkve

the most frequently used adjective about God is "almighty."

najučestalije korišten pridjev uz Božje ime je "svemogući".

But I have a problem with that.

Međutim, ja s time imam problem.

I have become more and more uncomfortable

Tijekom vremena, sve više osjećam nelagodu

with this perception of God over the years.

zbog takve percepcije Boga.

Do we really believe that God is the kind of male boss that we've been presenting

Vjerujemo li mi doista da je Bog neka vrst šefa, muškarca kakvim ga

in our worship and in our liturgies over all these years?

prikazujemo u svojim vjerskim praksama i u liturgijama svih ovih godina?

Of course, there have been thinkers

Naravno, bilo je mislilaca

who have suggested different ways of looking at God.

koji su predlagali drugačije gledanje na Boga.

Exploring the feminine, nurturing side of divinity.

Istražujući žensku, majčinsku stranu božanskoga.

Suggesting that God expresses Himself or Herself through powerlessness,

Predlažući da se Bog izražava kroz nemoć

rather than power.

više negoli kroz moć.

Acknowledging that God is unknown and unknowable by definition.

Priznavajući da je Bog, po definiciji, nepoznat i nespoznatljiv.

Finding deep resonances with other religions and philosophies

Nalazeći odjeke i sličnosti s drugim religijama i filozofijama,

and ways of looking at life as part of what is a universal and global search for meaning.

i svjetonazore koji su dio univerzalnog i globalnog traganja za smislom.

These ideas are well known in liberal academic circles,

Te su ideje dobro poznate u liberalnim akademskim krugovima,

but clergy like myself have been reluctant to air them,

no svećenici, poput mene, nevoljko o njima javno progovaraju,

for fear of creating tension and division in our church communities,

zbog straha od stvaranja napetosti i podjela u našim župnim zajednicama,

for fear of upsetting the simple faith of more traditional believers.

zbog straha od uznemiravanja prostodušne vjere onih tradicionalnijih vjernika.

I have chosen not to rock the boat.

Ja sam odabrao ne uzburkavati vode.

Then, on December 26th last year, just two months ago,

No, onda, 26. prosinca prošle godine, prije svega dva mjeseca,

that underwater earthquake triggered the tsunami.

taj podmorski potres pokrenuo je tsunami.

And two weeks later, Sunday morning, 9th of January,

A dva tjedna kasnije, u nedjeljno jutro,9. siječnja,

I found myself standing in front of my congregation --

našao sam se pred svojim župljanima

intelligent, well meaning, mostly thoughtful Christian people --

inteligentnim, dobronamjernim, uglavnom obzirnim kršćanima...

and I needed to express, on their behalf, our feelings and our questions.

I morao sam izraziti, u njihovo ime, naše osjećaje i naša pitanja.

I had my own personal responses, but I also have a public role,

Imao sam i sam neke odgovore, ali svjestan sam i svoje javne uloge,

and something needed to be said.

i nešto je trebalo reći.

And this is what I said.

I evo što sam rekao...

Shortly after the tsunami I read a newspaper article

Ubrzo nakon tsunamija, čitao sam novinski članak

written by the Archbishop of Canterbury -- fine title --

što ga je napisao nadbiskup od Canterburyja - krasnog naslova -

about the tragedy in Southern Asia.

o tragediji u južnoj Aziji.

The essence of what he said was this:

Suština onoga što je rekao bila je sljedeća:

the people most affected by the devastation and loss of life

Većina ljudi pogođenih razaranjima i gubicima ljudskih života

do not want intellectual theories about how God let this happen.

ne žele slušati intelektualne teorije o tome kako je Bog dopustio da se to dogodi.

He wrote, "If some religious genius did come up with an explanation

Napisao je: "Kad bi neki religijski genij i došao do obrazloženja

of exactly why all these deaths made sense,

zbog čega točno sve te smrti imaju smisla,

would we feel happier, or safer, or more confident in God?"

bismo li se mi osjećali sretnijima, ili sigurnijima, ili imali više pouzdanja u Boga?"

If the man in the photograph that appeared in the newspapers,

Kad bi čovjek s fotografije objavljene u novinama,

holding the hand of his dead child was standing in front of us now,

što za ruku drži svoje mrtvo dijete, stajao sada pred nama,

there are no words that we could say to him.

ne bi bilo riječi koje bismo mu mogli uputiti.

A verbal response would not be appropriate.

Verbalni odgovor ne bi bio primjeren.

The only appropriate response would be a compassionate silence

Jedini primjeren odgovor bila bi sućutna šutnja

and some kind of practical help.

i neki oblik praktične pomoći.

It isn't a time for explanation, or preaching, or theology;

Nije to trenutak za obrazloženja, za propovijedi, ili za teologiju;

it's a time for tears.

vrijeme je to za suze.

This is true. And yet here we are, my church in Oxford,

To je istina. A opet, tu smo, moja crkva u Oxfordu,

semi-detached from events that happened a long way away,

donekle distancirani od događaja koji su se zbili negdje daleko,

but with our faith bruised.

ali i sa svojom pozlijeđenom vjerom.

And we want an explanation from God.

I od Boga želimo objašnjenje.

We demand an explanation from God.

Zahtijevamo od Boga objašnjenje.

Some have concluded that we can only believe in a God who shares our pain.

Neki su zaključili da vjerovati možemo samo u Boga koji dijeli našu bol.

In some way, God must feel the anguish, and grief,

Na neki način, Bog mora osjećati muku, i tugu,

and physical pain that we feel.

i tjelesnu bol koju mi osjećamo.

In some way the eternal God must be able to enter into the souls of human beings

Na neki način, vječni Bog mora biti sposoban ući u duše ljudskih bića

and experience the torment within.

i iskusiti to razdiranje iznutra.

And if this is true, it must also be that God knows the joy and exaltation

I ako to jest istina, mora biti i da Bog poznaje i radost i ushit

of the human spirit, as well.

ljudskoga duha.

We want a God who can weep with those who weep,

Mi želimo Boga koji može jecati s onima koji jecaju,

and rejoice with those who rejoice.

i slaviti s onima koji slave.

This seems to me both a deeply moving and a convincing re-statement

To mi se čini i dirljivom i uvjerljivom potvrdom

of Christian belief about God.

kršćanske slike Boga.

For hundreds of years, the prevailing orthodoxy, the accepted truth,

Stotinama je godina, prevladavajuća dogma, prihvaćena istina,

was that God the Father, the Creator, is unchanging

bila ona prema kojoj je Bog Otac, Tvorac, nepromjenljiv

and therefore by definition cannot feel pain or sadness.

i stoga, po definiciji, ne može osjećati bol ili žalost.

Now the unchanging God feels a bit cold and indifferent to me.

Takav nepromjenljiv Bog čini mi se pomalo hladnim i nezainteresiranim.

And the devastating events of the 20th century

A razorni događaji tijekom 20. stoljeća

have forced people to question the cold, unfeeling God.

primorali su ljude na preispitivanje takvog hladnog, bezosjećajnog Boga.

The slaughter of millions in the trenches and in the death camps

Pokolj milijuna u rovovima i u logorima smrti

have caused people to ask, "Where is God in all this?

nagnao je ljude da se pitaju: "Gdje je Bog u svemu ovome?

Who is God in all this?"

Tko je Bog u svemu ovome?"

And the answer was, "God is in this with us,

I odgovor je bio: "Bog je u ovome s nama,

or God doesn't deserve our allegiance anymore."

ili Bog više ne zaslužuje našu odanost i vjeru."

If God is a bystander, observing but not involved,

Ako je Bog pasivan promatrač koji se ne upliće,

then God may well exist, but we don't want to know about Him.

tad Bog može i postojati, ali mi ne želimo niti čuti o Njemu.

Many Jews and Christians now feel like this, I know.

Brojni Židovi i kršćani danas se ovako osjećaju, znam.

And I am among them.

I ja sam među njima.

So we have a suffering God --

Prema tome, imamo Boga koji pati,

a God who is intimately connected with this world and with every living soul.

Boga koji je blisko povezan s ovim svijetom i sa svakim živim bićem.

I very much relate to this idea of God.

Ovakva predodžba Boga vrlo mi je bliska.

But it isn't enough. I need to ask some more questions,

No, to nije dovoljno. Moram postaviti neka dodatna pitanja,

and I hope they are questions that you will want to ask, as well,

i nadam se da biste ta pitanja i vi mogli željeti postaviti;

some of you.

neki od vas.

Over the last few weeks I have been struck by the number of times

Tijekom posljednjih nekoliko tjedana zaprepastilo me koliko su se često

that words in our worship have felt a bit inappropriate, a bit dodgy.

riječi u našim molitvama učinile pomalo neprimjerenima, pomalo neuvjerljivima.

We have a pram service on Tuesday mornings for mums and their pre-school children.

Svakog utorka ujutro održavamo službu za mame i njihovu djecu predškolske dobi.

And last week we sang with the children one of their favorite songs,

Prošloga smo tjedna s djecom pjevali jednu od njihovih omiljenih pjesama:

"The Wise Man Built His House Upon the Rock."

"Mudar čovjek sagradi kuću na stijeni".

Perhaps some of you know it. Some of the words go like this:

Moguće je da je nekima poznata. Neki od stihova glase:

"The foolish man built his house upon the sand /

"Lud čovjek sagradi svoju kuću na pijesku /

And the floods came up / And the house on the sand went crash."

I navale bujice / I kuća na pijesku se sruši."

Then in the same week, at a funeral,

Potom, istoga tjedna, pri sprovodu,

we sang the familiar hymn "We Plow the Fields and Scatter,"

pjevali smo poznatu pjesmu: "Oremo polja i sijemo ih",

a very English hymn.

vrlo englesku crkvenu pjesmu.

In the second verse comes the line, "The wind and waves obey Him."

U drugoj strofi nalazimo stih: "Vjetar i valovi pokoravaju Mu se."

Do they? I don't feel we can sing that song again in church,

Doista? Ne mislim da tu pjesmu u crkvi smijemo više pjevati

after what's happened.

nakon ovoga što se dogodilo.

So the first big question is about control.

Stoga je prvo veliko pitanje ono o kontroli.

Does God have a plan for each of us? Is God in control?

Ima li Bog plan za svakoga od nas? Drži li on konce u rukama?

Does God order each moment? Does the wind and the waves obey Him?

Određuje li Bog svaki trenutak? Pokoravaju li Mu se i vjetar i valovi?

From time to time,

S vremena na vrijeme,

one hears Christians telling the story of how God organized things for them,

mogu se čuti kršćani kako pričaju o Bogu koji se za njih pobrinuo,

so that everything worked out all right --

pa se sve odvilo u najboljem mogućem redu...

some difficulty overcome, some illness cured, some trouble averted,

Poneka prevladana poteškoća, pokoja izliječena bolest, poneka izbjegnuta nevolja,

a parking space found at a crucial time.

slobodno parkirališno mjesto u ključnom trenutku.

I can remember someone saying this to me,

Sjećam se osobe koja mi je ovo govorila,

with her eyes shining with enthusiasm at this wonderful confirmation of her faith

očima sjajnim od ushićenja ovom čudesnom potvrdom njene vjere

and the goodness of God.

i Božjom dobrotom.

But if God can or will do these things --

Ali, ako Bog može ili hoće ovo učiniti...

intervene to change the flow of events --

umiješati se i promijeniti tok događaja...

then surely he could have stopped the tsunami.

onda je on zasigurno mogao zaustaviti i tsunami.

Do we have a local God who can do little things like parking spaces,

Imamo li Boga koji može rješavati sitnice poput parkirališnih mjesta,

but not big things like 500 mile-per-hour waves?

ali ne i krupne stvari kao što su to valovi koji se kreću brzinom od 800 km/h?

That's just not acceptable to intelligent Christians,

To jednostavno nije prihvatljivo inteligentnim kršćanima,

and we must acknowledge it.

i mi to moramo priznati.

Either God is responsible for the tsunami,

Ili je Bog odgovoran za tsunami,

or God is not in control.

ili Bog nema nikakvu kontrolu.

After the tragedy, survival stories began to emerge.

Nakon tragedije, pojavile su se priče o preživljavanju.

You probably heard some of them:

Vjerojatno ste neke od njih čuli:

the man who surfed the wave,

čovjek koji je jahao na valu,

the teenage girl who recognized the danger

tinejdžerica koja je prepoznala opasnost

because she had just been learning about tsunamis at school.

jer je u školi baš učila o tsunamijima.

Then there was the congregation who had left their usual church building on the shore

A postojala je i župna zajednica koja je napustila svoju crkvu na obali

to hold a service in the hills.

da bi službu održala u brdima.

The preacher delivered an extra long sermon,

Propovjednik je održao osobito dugu propovijed,

so that they were still out of harm's way when the wave struck.

pa oni nisu bili zlu na putu kad je val udario.

Afterwards someone said that God must have been looking after them.

Kasnije je netko rekao da se Bog pobrinuo za njih.

So the next question is about partiality.

Stoga je sljedeće pitanje ono o pristranosti.

Can we earn God's favor by worshipping Him or believing in Him?

Možemo li zaslužiti Božju naklonost Njegovim slavljenjem ili vjerovanjem u Njega?

Does God demand loyalty, like any medieval tyrant?

Zahtijeva li Bog odanost, poput nekog srednjovjekovnog tiranina?

A God who looks after His own, so that Christians are OK,

Bog koji brine o svojima, pa su kršćani dobro,

while everyone else perishes?

dok svi ostali pate i umiru?

A cosmic us and them, and a God who is guilty of the worst kind of favoritism?

Kozmički "mi i oni", i Bog kriv za najgori oblik favoriziranja?

That would be appalling,

To bi bilo užasno,

and that would be the point at which I would hand in my membership.

i u tom bih se trenutku odrekao svojeg članstva u Crkvi.

Such a God would be morally inferior to the highest ideals of humanity.

Takav bi Bog bio moralno nedostojan najviših ideala čovječnosti.

So who is God, if not the great puppet-master or the tribal protector?

Tko je onda Bog, ako nije veliki lutkar ili plemenski zaštitnik?

Perhaps God allows or permits terrible things to happen,

Možda Bog dopušta da se strahote događaju

so that heroism and compassion can be shown.

kako bi junaštvo i sućut došli do izražaja.

Perhaps God is testing us: testing our charity, or our faith.

Možda nas Bog iskušava: iskušava naše milosrđe, ili našu vjeru.

Perhaps there is a great, cosmic plan that allows for horrible suffering

Možda postoji veći, kozmički plan koji omogućava strašne patnje

so that everything will work out OK in the end.

kako bi sve na koncu dobro svršilo.

Perhaps, but these ideas are all just variations on God controlling everything,

Možda, ali sve su ove ideje tek varijacije Boga koji sve nadzire,

the supreme commander toying with expendable units in a great campaign.

vrhovnog zapovjednika koji se poigrava s potrošnim jedinicama u velikom pohodu.

We are still left with a God who can do the tsunami and allow Auschwitz.

Preostaje nam i dalje Bog koji može poslati tsunami i dopustiti Auschwitz.

In his great novel, "The Brothers Karamazov," Dostoevsky gives these words to Ivan,

U "Braći Karamazovima", velikom romanu Dostojevskoga, Ivan se

addressed to his naive and devout younger brother, Alyosha:

obraća svom naivnom i pobožnom mlađemu bratu, Aljoši:

"If the sufferings of children go to make up the sum of sufferings

"Ako se patnje djece zbrajaju i čine ukupnu patnju

which is necessary for the purchase of truth,

neophodnu u pronalaženju istine,

then I say beforehand that the entire truth is not worth such a price.

onda ja unaprijed kažem da ta cjelovita istina nije vrijedna te cijene.

We cannot afford to pay so much for admission.

Ne možemo si priuštiti platiti toliko skupu ulaznicu.

It is not God that I do not accept.

Nije Bog taj kojega ne prihvaćam.

I merely, most respectfully, return Him the ticket."

Naprosto Mu, s punim poštovanjem, vraćam ulaznicu.

Or perhaps God set the whole universe going at the beginning

Ili je možda Bog u početku pokrenuo čitav svemir

and then relinquished control forever,

i onda se zauvijek odrekao kontrole

so that natural processes could occur, and evolution run its course.

kako bi prirodni procesi otpočeli, a evolucija potekla svojim tokom.

This seems more acceptable,

Ovo se čini prihvatljivijim,

but it still leaves God with the ultimate moral responsibility.

iako Boga ostavlja s krajnjom moralnom odgovornošću.

Is God a cold, unfeeling spectator?

Je li Bog hladan, bezosjećajan promatrač?

Or a powerless lover, watching with infinite compassion

Ili nemoćan zaštitnik koji s nemjerljivom sućuti promatra

things God is unable to control or change?

sve što je Bog nesposoban promijeniti ili kontrolirati?

Is God intimately involved in our suffering,

Sudjeluje li Bog blisko u našoj patnji,

so that He feels it in His own being?

tako da je i Sam osjeća u Svome biću?

If we believe something like this, we must let go of the puppet-master completely,

Vjerujemo li u nešto poput ovoga, onda moramo potpuno napustiti predodžbu o lutkaru,

take our leave of the almighty controller, abandon traditional models.

o svemoćnom nadzorniku, napustiti tradicionalne modele.

We must think again about God.

Moramo ponovno promisliti o Bogu.

Maybe God doesn't do things at all.

Možda Bog uopće ništa ne čini.

Maybe God isn't an agent like all of us are agents.

Možda Bog nije izvršitelj kakvi svi mi ostali jesmo.

Early religious thought conceived God as a sort of superhuman person,

Rana religijska misao zamišljala je Boga kao svojevrsnu nadljudsku osobu,

doing things all over the place.

koja posvuda intervenira.

Beating up the Egyptians, drowning them in the Red Sea, wasting cities, getting angry.

Premlaćuje Egipćane, utapa ih u Crvenom moru, uništava gradove, bjesni.

The people knew their God by His mighty acts.

Ljudi su svoga Boga poznavali po Njegovim moćnim djelima.

But what if God doesn't act? What if God doesn't do things at all?

Ali, što ako Bog ne djeluje? Što ako Bog uopće ništa ne čini?

What if God is in things?

Što ako je Bog u stvarima?

The loving soul of the universe.

Univerzalna duša puna ljubavi.

An in-dwelling compassionate presence, underpinning and sustaining all things.

Sveobitavajuća suosjećajna prisutnost što podupire i održava sve stvari.

What if God is in things?

Što ako je Bog u stvarima?

In the infinitely complex network of relationships and connections that make up life.

U beskrajno složenoj mreži odnosa i povezanosti od kojih je život sačinjen.

In the natural cycle of life and death,

U prirodnom ciklusu života i smrti,

the creation and destruction that must happen continuously.

stvaranje i uništavanje koji se stalno moraju zbivati.

In the process of evolution.

U evolucijskom procesu.

In the incredible intricacy and magnificence of the natural world.

U nevjerojatnoj zakučastosti i veličanstvenosti prirodnoga svijeta.

In the collective unconscious, the soul of the human race.

U kolektivnom nesvjesnom, duši ljudske rase.

In you, in me, mind and body and spirit.

U vama, u meni, u umu i tijelu i duhu.

In the tsunami, in the victims. In the depth of things.

U tsunamiju, u žrtvama. U dubini stvari.

In presence and in absence. In simplicity and complexity.

U prisutnosti i u odsutnosti. U jednostavnosti i u složenosti.

In change and development and growth.

U promjeni, u razvoju, u rastu.

How does this in-ness, this innerness, this interiority of God work?

Kako djeluje ta Božja unutarnjost, ta unutrašnjost, ta nutrina?

It's hard to conceive, and begs more questions.

Teško je to zamisliti i vapi za daljnjim pitanjima.

Is God just another name for the universe,

Je li Bog tek drugo ime za Svemir

with no independent existence at all?

bez ikakve zasebne egzistencije?

I don't know.

Ne znam.

To what extent can we ascribe personality to God?

U kojoj mjeri možemo Bogu pripisati osobnost?

I don't know.

Ne znam.

In the end, we have to say, "I don't know."

Na koncu, moramo reći: "Ne znam."

If we knew, God would not be God.

Kad bismo znali, Bog ne bi bio Bog.

To have faith in this God

Vjerovati u ovakvoga Boga

would be more like trusting an essential benevolence in the universe,

bilo bi više poput vjerovanja u suštinsku dobronamjernost u svemiru,

and less like believing a system of doctrinal statements.

a manje bi sličilo vjerovanju u sustav doktrinarnih tvrdnji.

Isn't it ironic that Christians who claim to believe

Nije li ironično da kršćani tvrde da vjeruju

in an infinite, unknowable being

u neograničeno, nespoznatljivo biće,

then tie God down in closed systems and rigid doctrines?

a onda Boga vežu zatvorenim sustavima i krutim dogmama?

How could one practice such a faith?

Kako netko može prakticirati takvu vjeru?

By seeking the God within. By cultivating my own inwardness.

Tražeći Boga unutra. Njegujući vlastitu, intimnu bit.

In silence, in meditation, in my inner space, in the me that remains

U tišini, u meditaciji, u mom unutarnjem prostoru, u meni što preostajem

when I gently put aside my passing emotions and ideas and preoccupations.

pošto nježno zanemarim svoje prolazne emocije, zamisli i interese.

In awareness of the inner conversation.

U svjesnosti o unutarnjem dijalogu.

And how would we live such a faith? How would I live such a faith?

A kako bismo živjeli takvu vjeru? Kako bih ja živio takvu vjeru?

By seeking intimate connection with your inwardness.

Tragajući za intimnom poveznicom s vašom biti.

The kind of relationships when deep speaks to deep.

Za onom vrstom odnosa u kojemu se duboko obraća dubokome.

If God is in all people, then there is a meeting place

Ako je Bog u svim ljudima, tad postoji mjesto susreta

where my relationship with you becomes a three-way encounter.

na kojemu moj odnos s tobom postaje trostrani susret.

There is an Indian greeting, which I'm sure some of you know:

U Indiji postoji pozdrav, vjerojatno poznat nekima od vas:

"Namaste," accompanied by a respectful bow,

"Namaste", popraćen uljudnim naklonom,

which, roughly translated means,

koji, grubo preveden, znači:

"That which is of God in me greets that which of God is in you."

"Ono što je Božje u meni pozdravlja ono što je Božje u tebi."

Namaste.

Namaste.

And how would one deepen such a faith?

I kako bi netko produbio takvu vjeru?

By seeking the inwardness which is in all things.

Tragajući za biti koja je u svim stvarima.

In music and poetry, in the natural world of beauty

U glazbi i u poeziji, u prirodnom svijetu ljepote

and in the small ordinary things of life,

i u malim običnim životnim detaljima,

there is a deep, indwelling presence that makes them extraordinary.

postoji duboka, sveobitavajuća prisutnost koja ih čini izvanrednima.

It needs a profound attentiveness and a patient waiting,

Potrebna joj je potpuna pozornost i strpljivo iščekivanje,

a contemplative attitude and a generosity and openness

kontemplativan stav, velikodušnost i otvorenost

to those whose experience is different from my own.

prema onima čije se iskustvo razlikuje od moga.

When I stood up to speak to my people about God and the tsunami,

Kad sam stao pred svoje ljude da bih im govorio o Bogu i o tsunamiju,

I had no answers to offer them.

nisam imao odgovore koje bih im ponudio.

No neat packages of faith, with Bible references to prove them.

Ničeg u što bih skladno uvio vjeru, niti biblijske poveznice koje je potvrđuju.

Only doubts and questioning and uncertainty.

Samo dvojbe, pitanja i nesigurnost.

I had some suggestions to make --

Imao sam neke prijedloge,

possible new ways of thinking about God.

moguće nove oblike poimanja Boga...

Ways that might allow us to go on, down a new and uncharted road.

Načine koji bi nam mogli pomoći da nastavimo dalje, nekim novim i neobilježenim putem.

But in the end, the only thing I could say for sure was, "I don't know,"

No, na kraju, jedino što sam sigurno mogao reći, bilo je: "Ne znam."

and that just might be the most profoundly religious statement of all.

I upravo bi to mogla biti najdublja od svih religioznih izjava.

Thank you.

Hvala vam.