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100 Æí
Àΰ£ÀÌ Ã¼ÇèÇÏ´Â Á¾±³ | Paper 100
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100:0.1 ¿ªµ¿ÀûÀÎ
Á¾±³Àû »îÀÇ Ã¼ÇèÀº Æò¹üÇÑ °³ÀÎÀ» ÀÌ»óÁÖÀÇÀÇ ÈûÀ» °¡Áø ¼º°ÝÀÚ(personality)·Î º¯È½ÃŲ´Ù. Á¾±³´Â °³°³ÀÎÀÇ
Áøº¸¸¦ ¹ßÀü½ÃÅ´À¸·Î ¸ðµç »ç¶÷ÀÇ Áøº¸¸¦ µµ¿ì¸ç, ¸ðµÎÀÇ ¼ºÃ븦 ÅëÇØ °¢ÀÚÀÇ Áøº¸¸¦ Áõ°¡½ÃŲ´Ù.
| The experience
of dynamic religious living transforms the mediocre individual into
a personality of idealistic power. Religion ministers to the progress
of all through fostering the progress of each individual, and the
progress of each is augmented through the achievement of all. | |
100:0.2 ¿µÀû
¼ºÀåÀº ´Ù¸¥ Á¾±³Àεé°úÀÇ Ä£¹ÐÇÑ °ü°è¿¡ ÀÇÇØ »óÈ£ ÀڱصȴÙ. »ç¶ûÀº Á¾±³Àû ¼ºÀåÀ» À§ÇÑ Åä¾ç¡ªÁÖ°üÀû ¿å±¸ÀÇ ¸¸Á·ÀÌ
¾Æ´Ï¶ó °´°üÀû ¸Å·Â¡ªÀ» Á¦°øÇÏÁö¸¸, ±×·¡µµ ÃÖ°íÀÇ ÁÖ°üÀûÀÎ ¸¸Á·°¨À» ³º´Â´Ù. ±×¸®°í Á¾±³´Â ÀÏ»óÀû »îÀÇ °íµÈ ÀÏÀ»
±ÍÇÏ°Ô ¿©±ä´Ù.
| Spiritual
growth is mutually stimulated by intimate association with other
religionists. Love supplies the soil for religious growth¡ªan objective
lure in the place of subjective gratification¡ªyet it yields the
supreme subjective satisfaction. And religion ennobles the commonplace
drudgery of daily living. |
100:1.1 Á¾±³´Â ÀǹÌÀÇ ¼ºÀå°ú °¡Ä¡ÀÇ Çâ»óÀ» ³ºÁö¸¸, ¾ÇÀº ¼øÀüÈ÷ °³ÀÎÀûÀÎ Æò°¡°¡ Àý´ëÀûÀÎ ¼öÁØÀ¸·Î ³ô¾ÆÁú ¶§ Ç×»ó ¹ß»ýÇÑ´Ù. ¾î¸°¾ÆÀÌ´Â Áñ°Å¿òÀÇ ³»¿ë¿¡ µû¶ó¼ üÇèÀ» Æò°¡ÇÑ´Ù; ¼º¼÷Àº °³ÀÎÀÇ ±â»ÝÀ» À§ÇÑ ´õ ³ôÀº Àǹ̸¦ ´ë½ÅÇÒ ¼ö ÀÖ´Â °Í¿¡ ºñ·ÊÇϴµ¥, ½ÉÁö¾î ´Ù¾çÈµÈ »îÀÇ »óȲµéÀÇ °¡Àå ³ôÀº °³³äµé°ú ¿ìÁÖ °ü°èµéÀ» ÇâÇÑ Ã漺µéµµ Æ÷ÇÔÇÑ´Ù. | 1. Religious Growth While religion produces growth of meanings and enhancement of values, evil always results when purely personal evaluations are elevated to the levels of absolutes. A child evaluates experience in accordance with the content of pleasure; maturity is proportional to the substitution of higher meanings for personal pleasure, even loyalties to the highest concepts of diversified life situations and cosmic relations. | |
100:1.2 ¾î¶²
»ç¶÷µéÀº ³Ê¹« ¹Ùºü¼ ¼ºÀåÇÒ ¼ö ¾ø°í, µû¶ó¼ ¿µÀû °íÂøÀÇ ½É°¢ÇÑ À§Çè¿¡ óÇØ ÀÖ´Ù. ¼·Î ´Ù¸¥ ½Ã´ë, ¿¬¼ÓµÇ´Â ¹®È,
±×¸®°í ¹®¸íÀÌ ¹ßÀüÇÏ´Â °úÁ¤¿¡¼ ÀǹÌÀÇ ¼ºÀåÀ» À§ÇÑ Áغñ°¡ ÀÖ¾î¾ß ÇÑ´Ù. ¼ºÀåÀÇ ÁÖµÈ ÀúÇØ ¿äÀÎÀº Æí°ß°ú ¹«ÁöÀÌ´Ù.
| Some persons
are too busy to grow and are therefore in grave danger of spiritual
fixation. Provision must be made for growth of meanings at differing
ages, in successive cultures, and in the passing stages of advancing
civilization. The chief inhibitors of growth are prejudice and ignorance. | |
100:1.3 ¸ðµç
¼ºÀåÇÏ´Â ¾ÆÀ̵鿡°Ô ÀڽŸ¸ÀÇ Á¾±³Àû üÇèÀ» ¼ºÀå½Ãų ±âȸ¸¦ ÁÖ¶ó; ±â¼º ¾î¸¥µéÀÇ Ã¼ÇèÀ» °¿äÇÏÁö ¸»¶ó. ±â¾ïÇ϶ó,
È®¸³µÈ ±³À°Ã¼Á¦¸¦ ÅëÇØ Çظ¶´Ù Áøº¸ÇÏ´Â °ÍÀº ¹Ýµå½Ã ÁöÀû Áøº¸, ´õ±º´Ù³ª ¿µÀû ¼ºÀåÀ» ÀǹÌÇÏ´Â °ÍÀº ¾Æ´Ï´Ù. ¾îÈÖ°¡
´Ã¾î³´Ù°í ¼ºÇ°ÀÌ ¼ºÀåÇÏ´Â °ÍÀ» ¶æÇÏÁö ¾Ê´Â´Ù. ¼ºÀåÀº ´Ü¼øÈ÷ °á°ú°¡ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á Áøº¸¸¦ ÁøÁ¤À¸·Î °¡¸®Å²´Ù. ÂüµÈ
±³À°ÀÇ ¼ºÀåÀº ÀÌ»óÀ» ³ôÀÌ´Â °Í, °¡Ä¡¿¡ ´ëÇÑ ÀÎ½Ä Áõ°¡, »õ·Î¿î °¡Ä¡ÀÇ ÀǹÌ, ±×¸®°í ÃÖ°í °¡Ä¡¿¡ ´ëÇÏ¿© Ã漺ÀÌ
°ÈµÇ´Â °ÍÀ» °¡¸®Å²´Ù.
| Give every
developing child a chance to grow his own religious experience;
do not force a ready-made adult experience upon him. Remember, year-by-year
progress through an established educational regime does not necessarily
mean intellectual progress, much less spiritual growth. Enlargement
of vocabulary does not signify development of character. Growth
is not truly indicated by mere products but rather by progress.
Real educational growth is indicated by enhancement of ideals, increased
appreciation of values, new meanings of values, and augmented loyalty
to supreme values. | |
100:1.4 ¾ÆÀ̵éÀº
¿ÀÁ÷ ¾î¸¥ µ¿·áµéÀÇ Ã漺¿¡ ÀÇÇؼ¸¸ ¿µ±¸ÀûÀ¸·Î °¨¸íÀ» ¹Þ´Â´Ù; ±³ÈÆÀ̳ª ½ÉÁö¾î º»º¸±â°¡ Áö¼ÓÇؼ ¿µÇâ·ÂÀÌ ÀÖ´Â °ÍÀº
¾Æ´Ï´Ù. Ã漺½º·¯¿î »ç¶÷Àº ¼ºÀåÇÏ´Â »ç¶÷ÀÌ°í, ¼ºÀåÀº °¨¸íÀ» ÁÖ°í ¿µ°¨À» ÁÖ´Â ½ÇüÀÌ´Ù. Ãæ½ÇÈ÷ ¿À´ÃÀ» »ì¾Æ¶ó¡ª¼ºÀåÇ϶󡪱׷¯¸é
³»ÀÏÀº ÀúÀý·Î ÇØ°áµÉ °ÍÀÌ´Ù. ¿ÃìÀÌ°¡ °³±¸¸®°¡ µÇ´Â °¡Àå ºü¸¥ ¹æ¹ýÀº ¿ÃìÀ̷μ ¸Å ¼ø°£À» Ãæ½ÇÈ÷ »ç´Â °ÍÀÌ´Ù.
| Children are
permanently impressed only by the loyalties of their adult associates;
precept or even example is not lastingly influential. Loyal persons
are growing persons, and growth is an impressive and inspiring reality.
Live loyally today-grow-and tomorrow will attend to itself. The
quickest way for a tadpole to become a frog is to live loyally each
moment as a tadpole. | |
100:1.5 Á¾±³Àû
¼ºÀå¿¡ ÇʼöÀûÀÎ Åä¾çÀº ÀÚ¾Æ ½ÇÇöÀÇ Áøº¸Àû »î, Ÿ°í³ ¼ºÇâÀÇ Á¶À², È£±â½ÉÀ» ½ÇÇàÇÏ´Â ºÐº°ÀÖ´Â ¸ðÇèÀÇ ±â»Ý, ¸¸Á·ÇÏ´Â
´À³¦À» üÇèÇÏ´Â °Í, ÁýÁß°ú °ü½ÉÀ» ÀÚ±ØÇÏ´Â µÎ·Á¿òÀÇ ÀÛ¿ë, °æÀ̷οî-ÀÚ±Ø, ±×¸®°í ºó¾àÇÔ, °â¼ÕÇÔÀÇ Æò¹üÇÑ ÀǽÄÀÌ´Ù.
¼ºÀåÀº ¶ÇÇÑ ÀÚ¾ÆÀÇ ¹ß°ß°ú ±×¿¡ µû¸¥ Àڱ⠺ñÆò¡ª¾ç½É¡ª¿¡ ±Ù°ÅÇØ¾ß Çϸç, ÀÌ´Â ¾ç½ÉÀÌ Á¤¸»·Î »ç¶÷ÀÌ ÀÚ½ÅÀÇ °¡Ä¡ ±âÁØ°ú
½À°ü, °³ÀÎÀÇ ÀÌ»ó¿¡ µû¶ó¼ ½º½º·Î¸¦ ºñÆòÇϱ⠶§¹®ÀÌ´Ù.
| The soil essential
for religious growth presupposes a progressive life of self-realization,
the co-ordination of natural propensities, the exercise of curiosity
and the enjoyment of reasonable adventure, the experiencing of feelings
of satisfaction, the functioning of the fear stimulus of attention
and awareness, the wonder-lure, and a normal consciousness of smallness,
humility. Growth is also predicated on the discovery of selfhood
accompanied by self-criticism-conscience, for conscience is really
the criticism of oneself by one's own value-habits, personal ideals.
| |
100:1.6 Á¾±³Àû
üÇèÀº ¸öÀÇ °Ç°, ¹°·Á¹ÞÀº ±âÁú, »çȸÀû ȯ°æ¿¡ µÎµå·¯Áö°Ô ¿µÇâÀ» ¹Þ´Â´Ù. ±×·¯³ª ÀÌ Çö¼¼ÀÇ Á¶°ÇµéÀº Çϴÿ¡ °è½Å
¾Æ¹öÁöÀÇ ¶æÀ» ÇàÇÏ´Â µ¥ Çå½ÅÇÏ´Â ³»¸éÀÇ ¿µÀû Áøº¸¸¦ ¸·Áö ¸øÇÑ´Ù. ¼ºÀåÇÏ°í ÀھƸ¦ ½ÇÇöÇÏ°í ½ÍÀº ¾î¶² Ÿ°í³ ¿å±¸°¡
¸ðµç Á¤»ó ÇÊ»çÀÚ¿¡°Ô ÀÖÀ¸¸ç, ÀÌ°ÍÀº Ưº°È÷ ¾ïÁ¦µÇÁö ¾ÊÀ¸¸é ÀÛ¿ëÇÑ´Ù. ¿µÀû ¼ºÀå ÀáÀç·ÂÀÇ ±¸¼º ÀÚÁúÀ» ±â¸£´Â È®½ÇÇÑ
±â¹ýÀº ÃÖ»óÀÇ °¡Ä¡µé¿¡ ´ëÇÏ¿© Àü½ÉÀ¸·Î Çå½ÅÇϴ ŵµ¸¦ À¯ÁöÇÏ´Â °ÍÀÌ´Ù.
| Religious experience
is markedly influenced by physical health, inherited temperament,
and social environment. But these temporal conditions do not inhibit
inner spiritual progress by a soul dedicated to the doing of the
will of the Father in heaven. There are present in all normal mortals
certain innate drives toward growth and self-realization which function
if they are not specifically inhibited. The certain technique of
fostering this constitutive endowment of the potential of spiritual
growth is to maintain an attitude of wholehearted devotion to supreme
values. | |
100:1.7 »ç¶÷Àº
Á¾±³¸¦ Áְųª, ¹Þ°Å³ª, ºô¸®°Å³ª, ¹è¿ì°Å³ª, ÀÒ¾î¹ö¸± ¼ö ¾ø´Ù. Á¾±³´Â ÃÖÁ¾ÀÇ °¡Ä¡¸¦ ´õ¿í Ãß±¸ÇÏ´Â µ¥ ºñ·ÊÇÏ¿©
¼ºÀåÇÏ´Â °³ÀÎÀû üÇèÀÌ´Ù. µû¶ó¼ ¿ìÁÖÀû °ßÁö¿¡¼ ¼ºÀåÀº Àǹ̰¡ ½×ÀÌ°í °¡Ä¡°¡ ´Ã ³ô¾ÆÁö´Â °ÍÀ» µ½´Â´Ù. ±×·¯³ª »ç¶÷ÀÇ
°í±ÍÇÔ ±× ÀÚü´Â ¾ðÁ¦³ª ÀǽÄÇÏÁö ¾Ê°í ¼ºÀåÇÑ´Ù.
| Religion cannot
be bestowed, received, loaned, learned, or lost. It is a personal
experience which grows proportionally to the growing quest for final
values. Cosmic growth thus attends on the accumulation of meanings
and the ever-expanding elevation of values. But nobility itself
is always an unconscious growth. | |
100:1.8 »ý°¢ÇÏ°í
ÇൿÇÏ´Â Á¾±³Àû ½À°üÀº ¿µÀû ¼ºÀå üÁ¦¿¡ ±â¿©ÇÑ´Ù. »ç¶÷Àº ¿µÀû Àڱؿ¡ È£ÀÇÀûÀÎ ¹ÝÀÀÀ» Çϵµ·Ï, ÀÏÁ¾ÀÇ Á¶°ÇÈµÈ ¿µÀû
¹Ý»çÀÛ¿ëÀ» ÇÏ´Â ¹æÇâÀ¸·Î Á¾±³Àû ¼ºÇâÀ» °³¹ßÇÒ ¼ö ÀÖ´Ù. Á¾±³Àû ¼ºÀåÀ» À¯¸®ÇÏ°Ô ¸¸µå´Â ½À°ü¿¡´Â ½Å¼ºÇÑ °¡Ä¡¿¡ ´ëÇÑ
¹ß´ÞµÈ °¨¼ö¼º, ³²ÀÇ Á¾±³ »ýÈ°ÀÇ ÀνÄ, ¿ìÁÖÀû Àǹ̰¡ ÀÖ´Â °ÍÀ» µ¹ÀÌÄѺ¸´Â ¸í»ó, °æ°ÇÇÑ ¸¶À½À¸·Î ¹®Á¦¸¦ ÇØ°áÇÏ´Â
°Í, ÀÚ±âÀÇ ¿µÀû »ýÈ°À» µ¿·áµé°ú °øÀ¯ÇÏ´Â °Í, À̱â½ÉÀÇ È¸ÇÇ, ½Å¼ºÇÑ ÀÚºñ¸¦ ÀÌ¿ëÇÏ´Â °ÍÀ» °ÅºÎÇÏ´Â °Í, Çϳª´Ô
¾Õ¿¡ ¼ ÀÖµí »ç´Â °ÍÀ» Æ÷ÇÔÇÑ´Ù. Á¾±³Àû ¼ºÀåÀÇ ¿©·¯ ¿äÀÎÀº ÀǵµÇÏ´Â °ÍÀÏÁö ¸ð¸£Áö¸¸, ¼ºÀå ±× ÀÚü´Â ¾î±è¾øÀÌ
ÀǽÄÇÏÁö ¾Ê°í ÀϾÙ.
| Religious habits
of thinking and acting are contributory to the economy of spiritual
growth. One can develop religious predispositions toward favorable
reaction to spiritual stimuli, a sort of conditioned spiritual reflex.
Habits which favor religious growth embrace cultivated sensitivity
to divine values, recognition of religious living in others, reflective
meditation on cosmic meanings, worshipful problem solving, sharing
one's spiritual life with one's fellows, avoidance of selfishness,
refusal to presume on divine mercy, living as in the presence of
God. The factors of religious growth may be intentional, but the
growth itself is unvaryingly unconscious. | |
100:1.9 ±×·¯³ª
Á¾±³Àû ¼ºÀåÀÌ ÀǽÄÇÏÁö ¾Ê°í ÀϾ´Â º»ÁúÀº ±× ¼ºÀåÀÌ Àΰ£ Áö¼ºÀÇ ÇÏÀÇ½Ä ¿µ¿ªÀ̶ó ÃßÁ¤µÇ´Â °÷¿¡¼ÀÇ ÀÛ¿ëÀ» ¶æÇÏÁö
¾Ê´Â´Ù. ¿ÀÈ÷·Á ÇÊ»çÀÚ Áö¼ºÀÇ ÃÊÀÇ½Ä ¼öÁØ¿¡ Àִ âÁ¶Àû È°µ¿À» °¡¸®Å²´Ù. ¹«ÀǽÄÀûÀ¸·Î Á¾±³Àû ¼ºÀåÀÇ ½Çü¸¦ ±ú´Ý´Â
üÇèÀº ÃÊÀÇ½Ä È°µ¿ÀÌ Á¸ÀçÇÔÀ» °¡¸®Å°´Â ÇϳªÀÇ ºÐ¸íÇÑ Áõ°ÅÀÌ´Ù.
| The unconscious
nature of religious growth does not, however, signify that it is
an activity functioning in the supposed subconscious realms of human
intellect; rather does it signify creative activities in the superconscious
levels of mortal mind. The experience of the realization of the
reality of unconscious religious growth is the one positive proof
of the functional existence of the superconsciousness. |
100:2.1 ¿µÀû ¹ß´ÞÀº ù°, ÂüµÈ ¿µÀû ¼¼·Â°ú »ì¾Æ ÀÖ´Â ¿µÀû ¿¬°áÀ» À¯ÁöÇÏ°í, µÑ°·Î ¿µÀû ¿¸Å¸¦ Áö¼ÓÀûÀ¸·Î ¸Î´Â °Í: ¿µÀû ÀºÀÎÀ¸·ÎºÎÅÍ ¹ÞÀº °ÍÀ» µ¿·áµé¿¡°Ô º£Çª´Â °Í¿¡ ´Þ·Á ÀÖ´Ù. ¿µÀû Áøº¸´Â ¿ÏÀü-°¥¸Á¿¡ ´ëÇÑ ÀÚÀǽİú ¿¬°áµÇ¾î ¿µÀûÀÎ ºó°ïÀ» ÁöÀûÀ¸·Î ÀνÄÇÏ´Â °¡¿îµ¥, Çϳª´ÔÀ» ¾Ë°í ±×¿Í °°ÀÌ µÇ·Á´Â ¿å±¸, Àü½ÉÀ¸·Î Çϴÿ¡ °è½Å ¾Æ¹öÁöÀÇ ¶æÀ» ÇàÇÏ·Á´Â ¸ñÀû¿¡ ±Ù°ÅÇÑ´Ù. | 2. Spiritual Growth Spiritual development depends, first, on the maintenance of a living spiritual connection with true spiritual forces and, second, on the continuous bearing of spiritual fruit: yielding the ministry to one's fellows of that which has been received from one's spiritual benefactors. Spiritual progress is predicated on intellectual recognition of spiritual poverty coupled with the self-consciousness of perfection-hunger, the desire to know God and be like him, the wholehearted purpose to do the will of the Father in heaven. | |
100:2.2 ¿µÀû ¼ºÀåÀº ¸ÕÀú Çʿ並 °¢¼ºÇÏ°í, ´ÙÀ½¿¡ ÀÇ¹Ì ÀÖ´Â °ÍÀ» Çì¾Æ¸®¸ç, ±×´ÙÀ½¿¡ °¡Ä¡¸¦ ¹ß°ßÇÏ´Â °ÍÀÌ´Ù. ÂüµÈ ¿µÀû ¹ß´ÞÀÇ Áõ°Å´Â »ç¶ûÀ¸·Î µ¿±â¸¦ ¾ò°í, »ç½É ¾ø´Â ºÀ»ç·Î È°¼ºÈµÇ°í, ±×¸®°í ½Å¼ºÀÇ ¿ÏÀüÇÑ ÀÌ»ó¿¡ ´ëÇÑ ¿ÂÀüÇÑ ¿¹¹è·Î Áö¹è µÇ´Â Àΰ£ ¼º°ÝÀ» ³ªÅ¸³»´Â °Í¿¡ ÀÖ´Ù. ÀÌ Ã¼Çè ÀüºÎ°¡ ´Ü¼øÇÑ ½ÅÇÐÀû ½Å³ä°ú´Â ´ëÁ¶°¡ µÇ´Â °ÍÀ¸·Î¼ Á¾±³ÀÇ ½Çü¸¦ ±¸¼ºÇÑ´Ù. | Spiritual growth
is first an awakening to needs, next a discernment of meanings,
and then a discovery of values. The evidence of true spiritual development
consists in the exhibition of a human personality motivated by love,
activated by unselfish ministry, and dominated by the wholehearted
worship of the perfection ideals of divinity. And this entire experience
constitutes the reality of religion as contrasted with mere theological
beliefs. | |
100:2.3 Á¾±³´Â ¿ìÁÖ¿¡ ´ëÇÏ¿© ¿µÀûÀ¸·Î ¹ÝÀÀÇÏ´Â, ±ú¿ìħÀ» ¹ÞÀº ÁöÇý·Î¿î ±â¹ýÀÌ µÇ´Â üÇè ¼öÁرîÁö Áøº¸ÇÒ ¼ö ÀÖ´Ù. ±×·¸°Ô ¿µÈ·Ó°Ô µÈ Á¾±³´Â ¼¼ ¼öÁØÀÇ Àΰ£ ¼º°Ý: Áö¼º, ¸ð·Ð½Ã¾Æ, ¿µÀÎ; Áö¼ºÀÇ Åä´ë À§¿¡, ÁøÈÇϴ ȥ °¡¿îµ¥¼, ±êµå´Â ¿µ°ú ÇÔ²² ±â´ÉÇÒ ¼ö ÀÖ´Ù. | Religion can
progress to that level of experience whereon it becomes an enlightened
and wise technique of spiritual reaction to the universe. Such a
glorified religion can function on three levels of human personality:
the intellectual, the morontial, and the spiritual; upon the mind,
in the evolving soul, and with the indwelling spirit. | |
100:2.4 ¿µ¼º(Spirituality)Àº
»ç¶÷ÀÌ Çϳª´Ô²² °¡±îÀÌ ÀÖ´Ù´Â °ÍÀÌ¸ç µ¿·á Á¸Àçµé¿¡°Ô À¯¿ëÇÏ´Ù´Â °ÍÀ» ³ªÅ¸³»´Â ôµµ°¡ µÈ´Ù. ¿µ¼ºÀº »ç¹°¿¡¼ ¾Æ¸§´Ù¿òÀ»
¹ß°ßÇÏ°í, Àǹ̿¡¼ Áø¸®¸¦ ÀνÄÇÏ°í, °¡Ä¡¿¡¼ ¼±ÇÔÀ» ¹ß°ßÇÏ´Â ´É·ÂÀ» ³ôÀδÙ. ¿µÀû ¹ß´ÞÀº ±× ´É·Â¿¡ µû¶ó °áÁ¤µÇ¸ç,
»ç¶û¿¡ ´ëÇÑ À̱âÀû ÀÚÁúÀ» Á¦°ÅÇÏ´Â °Í°ú Á¤ºñ·ÊÇÑ´Ù.
| Spirituality
becomes at once the indicator of one's nearness to God and the measure
of one's usefulness to fellow beings. Spirituality enhances the
ability to discover beauty in things, recognize truth in meanings,
and discover goodness in values. Spiritual development is determined
by capacity therefor and is directly proportional to the elimination
of the selfish qualities of love. | |
100:2.5 ½ÇÁ¦ÀûÀÎ
¿µÀû »óÅ´ ½Å¿¡ µµ´ÞÇÑ Á¤µµ, Á¶ÀýÀÚ¿Í Á¶À²µÈ Á¤µµ¸¦ ÃøÁ¤ÇÑ´Ù. ¿µ¼ºÀÇ ±Ã±ØÀû ¼ºÃë´Â ½ÇüÀÇ ÃÖ´ëÄ¡¿¡ À̸£´Â °Í,
Çϳª´Ô °°Àº ÃÖ´ëÄ¡¿Í µ¿µîÇÏ´Ù. ¿µ»ýÀº ¹«ÇÑÇÑ °¡Ä¡¸¦ ÇâÇÑ ²÷ÀÓ¾ø´Â Ãß±¸ÀÌ´Ù.
| Actual spiritual
status is the measure of Deity attainment, Adjuster attunement.
The achievement of finality of spirituality is equivalent to the
attainment of the maximum of reality, the maximum of Godlikeness.
Eternal life is the endless quest for infinite values. | |
100:2.6 Àΰ£
ÀھƽÇÇöÀÇ ¸ñÇ¥´Â ¹°ÁúÀûÀÎ °ÍÀÌ ¾Æ´Ï¶ó ¿µÀûÀÎ °ÍÀ̾î¾ß ÇÑ´Ù. ³ë·ÂÇÒ °¡Ä¡°¡ ÀÖ´Â À¯ÀÏÇÑ ½Çü´Â ½Å¼ºÇÑ, ¿µÀûÀÎ,
¿µ¿øÇÔÀÌ´Ù. ÇÊ»ç Àΰ£Àº À°Ã¼ÀÇ Áñ°Å¿ò°ú Àΰ£Àû ¾ÖÁ¤¿¡¼ ¸¸Á·À» ´©¸± ±Ç¸®°¡ ÀÖ´Ù; ±×´Â Àΰ£°ü°è¿Í Çö¼¼ÀÇ Á¦µµ¿¡
Ãæ½ÇÇÔÀ¸·Î ÀÌÀÍÀ» ¾ò´Â´Ù; ±×·¯³ª À̰͵éÀº °ø°£À» ÃÊ¿ùÇÏ°í, ½Ã°£À» ³Ñ¾î¼°í, ½Å¼ºÇÑ ¿ÏÀüÇÔ°ú ÃÖÈÄÀÚ ºÀ»çÀÇ ¿µ¿øÇÑ
¿î¸íÀ» ¼ºÃëÇÏ´Â, ºÒ¸êÀÇ ¼º°ÝÀ» ±â¸£±â À§ÇÑ ¿µ¿øÇÑ Åä´ë°¡ µÇÁö ¾Ê´Â´Ù.
| The goal of
human self-realization should be spiritual, not material. The only
realities worth striving for are divine, spiritual, and eternal.
Mortal man is entitled to the enjoyment of physical pleasures and
to the satisfaction of human affections; he is benefited by loyalty
to human associations and temporal institutions; but these are not
the eternal foundations upon which to build the immortal personality
which must transcend space, vanquish time, and achieve the eternal
destiny of divine perfection and finaliter service. | |
100:2.7 ¿¹¼ö´Â
¡°Çϳª´ÔÀ» ¾Ë°í Çϴóª¶ó¸¦ ¹Ï´Â ÀÚ¿¡°Ô ¶¥¿¡ ÀÖ´Â ¸¸¹°ÀÌ ¹«³ÊÁø´Ù Çصµ ¹«½¼ »ó°üÀ̳Ä?¡±°í ¸»ÇÔÀ¸·Î½á Çϳª´ÔÀ» ¾Æ´Â
ÇÊ»çÀÚÀÇ ±íÀº È®½ÅÀ» ¹¦»çÇß´Ù. Çö¼¼ÀÇ ¾ÈÀüÀº Ãë¾àÇÏÁö¸¸, ¿µÀû º¸ÀåÀº È®½ÇÇÏ´Ù. Àΰ£ÀÇ ¿ª°æ, À̱â½É, ÀÜÀÎÇÔ,
¹Ì¿ò, ¾ÇÀÇ, ÁúÅõÀÇ Å« ¹°°áÀÌ ÇÊ»çÀÚÀÇ È¥¿¡ ÈÖ¸ô¾ÆÄ¥ ¶§, ³Ê´Â ³»¸éÀÇ ¿ä»õ, Àý´ë·Î ¹«³ÊÁöÁö ¾Ê´Â ¿µÀÇ º¸·ç°¡
ÀÖ´Ù´Â È®½Å ¼Ó¿¡¼ ½¯ ¼ö ÀÖ´Ù; ±×°ÍÀº Àû¾îµµ ±êµå´Â ¿µ¿øÇÑ Çϳª´ÔÀÇ ¿µ¿¡°Ô ÀÚ±âÀÇ È¥À» º¸Á¸ÇÏ·Á°í Çå½ÅÇÑ ¸ðµç
Àΰ£¿¡°Ô Áø½ÇÀÌ´Ù.
| Jesus portrayed
the profound surety of the God-knowing mortal when he said: "To
a God-knowing kingdom believer, what does it matter if all things
earthly crash?" Temporal securities are vulnerable, but spiritual
sureties are impregnable. When the flood tides of human adversity,
selfishness, cruelty, hate, malice, and jealousy beat about the
mortal soul, you may rest in the assurance that there is one inner
bastion, the citadel of the spirit, which is absolutely unassailable;
at least this is true of every human being who has dedicated the
keeping of his soul to the indwelling spirit of the eternal God.
| |
100:2.8 Á¡ÁøÀûÀÎ
¼ºÀåÀ̵ç ƯÁ¤ÇÑ À§±â·Î µµ´ÞÇÏµç »ó°ü¾øÀÌ, ±×·¯ÇÑ ¿µÀû ´Þ¼º ÈÄ¿¡´Â, »õ·Î¿î °¡Ä¡°üÀÇ ¹ß´Þ°ú ´õºÒ¾î ¼º°ÝÀÇ »õ·Î¿î
ÀûÀÀÀÌ ÀϾÙ. ±×·¯ÇÑ ¿µ¿¡¼ ÅÂ¾î³ °³ÀεéÀº ±×µéÀÇ °¡Àå ¾ÖƶÇÑ ¾ß¸ÁÀº »ç¶óÁö°í ±×µéÀÇ °¡Àå °£ÀýÇÑ Èñ¸ÁÀº ¹«³ÊÁö´Â
µ¿¾È¿¡ Â÷ºÐÈ÷ ¼ ÀÖÀ» Á¤µµ·Î »î ¼Ó¿¡¼ ´Ù½Ã µ¿±âºÎ¿©¸¦ ¹Þ´Â´Ù; ±×µéÀº ±×·¯ÇÑ Àç¾ÓÀÌ »õ·Ó°í ´õ ¼þ°íÇÑ ¿ìÁÖ ¼ºÃë
¼öÁØÀÇ °í±ÍÇÏ°í ¿À·¡ °¡´Â ½ÇüµéÀ» À°¼ºÇϱâ À§ÇØ, »ç¶÷ÀÌ Çö½Ã´ë¿¡ âÁ¶ÇÑ °ÍÀ» ¹Ì¸® ¹«³Ê¶ß·Á ¹æÇâÀ» ¹Ù²Ù°Ô ÇÏ´Â
°ÍÀ» ±àÁ¤ÀûÀ¸·Î ¾Ë°í ÀÖ´Ù.
| After such
spiritual attainment, whether secured by gradual growth or specific
crisis, there occurs a new orientation of personality as well as
the development of a new standard of values. Such spirit-born individuals
are so remotivated in life that they can calmly stand by while their
fondest ambitions perish and their keenest hopes crash; they positively
know that such catastrophes are but the redirecting cataclysms which
wreck one's temporal creations preliminary to the rearing of the
more noble and enduring realities of a new and more sublime level
of universe attainment. |
100:3.1 Á¾±³´Â Á¤ÀûÀÌ°í ÇູÇÑ ¸¶À½ÀÇ Æò¾ÈÀ» ¾ò±â À§ÇÑ ±â¹ýÀÌ ¾Æ´Ï´Ù. Á¾±³´Â ¿ªµ¿ÀûÀÎ ºÀ»ç¸¦ À§ÇØ È¥À» Á¶Á÷ÇÏ´Â Ã浿ÀÌ´Ù. Çϳª´ÔÀ» »ç¶ûÇÏ°í Àΰ£À» ¼¶±â´Â Ãæ½ÇÇÑ ºÀ»ç¿¡ ÀÚ¾Æ Àüü°¡ µ¿ÂüÇÏ´Â °ÍÀÌ´Ù. Á¾±³´Â ÃÖ°íÀÇ ¸ñÇ¥ÀÎ ¿µ¿øÇÑ »óÀ» ¾ò±â À§ÇØ ÇʼöÀûÀÎ ¾î¶² °ªÀÌ¶óµµ Ä¡¸¥´Ù. ´ë´ÜÈ÷ ¼þ°íÇÑ Á¾±³Àû Ã漺¿¡´Â Çå½ÅÇÏ´Â ¿Ï¼ºµµ°¡ ÀÖ´Ù. ±×¸®°í ÀÌ·¯ÇÑ Ã漺Àº »çȸÀûÀ¸·Î È¿°ú ÀÖ°í ¿µÀûÀ¸·Î´Â Áøº¸ÇÑ´Ù. | 3. Concepts of Supreme Value Religion is not a technique for attaining a static and blissful peace of mind; it is an impulse for organizing the soul for dynamic service. It is the enlistment of the totality of selfhood in the loyal service of loving God and serving man. Religion pays any price essential to the attainment of the supreme goal, the eternal prize. There is a consecrated completeness in religious loyalty which is superbly sublime. And these loyalties are socially effective and spiritually progressive. | |
100:3.2 Á¾±³
ÁÖÀÇÀڵ鿡°Ô Çϳª´Ô(God)À̶õ ´Ü¾î´Â »ç¶÷ÀÌ ÃÖ°íÀÇ ½Çü¿¡ ´ëÇÑ Á¢±Ù°ú ½Å¼ºÇÑ °¡Ä¡¸¦ ÀÎÁ¤ÇÏ´Â »ó¡ÀÌ µÈ´Ù. Àΰ£ÀÇ
È£ºÒÈ£°¡ ¼±°ú ¾ÇÀ» °áÁ¤ÇÏÁö ¾Ê´Â´Ù. µµ´öÀû °¡Ä¡´Â ¼Ò¸ÁÀÇ ¼ºÃ볪 Á¤¼Àû ÁÂÀý°¨¿¡¼ »ý°Ü³ª´Â °ÍÀÌ ¾Æ´Ï´Ù.
| To the religionist
the word God becomes a symbol signifying the approach to supreme
reality and the recognition of divine value. Human likes and dislikes
do not determine good and evil; moral values do not grow out of
wish fulfillment or emotional frustration. | |
100:3.3 °¡Ä¡µéÀ»
¼÷°íÇÏ¸é¼ ³Ê´Â ¾î´À °ÍÀÌ °¡Ä¡ÀÌ°í, ¾î´À °ÍÀÌ °¡Ä¡¸¦ Áö´Ï°í ÀÖ´ÂÁö¸¦ ±¸º°ÇØ¾ß ÇÑ´Ù. ±× ¾î´À ¶§ º¸´Ù Àΰ£ üÇèÀÇ
´õ ³ôÀº ¼öÁØ¿¡¼ ´õ ³ªÀº ±ú´ÞÀ½À» ¾ò°í °¡Ä¡µéÀÇ ÀÇ¹Ì ÀÖ´Â ÅëÇÕ°ú Áñ°Å¿î È°µ¿µé »çÀÌ¿¡¼ °ü°è¸¦ ÀνÄÇØ¾ß ÇÑ´Ù.
| In the contemplation
of values you must distinguish between that which is value and that
which has value. You must recognize the relation between pleasurable
activities and their meaningful integration and enhanced realization
on ever progressively higher and higher levels of human experience.
| |
100:3.4 Àǹ̴Â
°¡Ä¡¿¡ üÇèÀ» ´õÇÏ´Â °ÍÀÌ´Ù; ±×°ÍÀº °¡Ä¡¿¡ ´ëÇÑ ÀǽÄÀ» ÀÌÇØÇÏ´Â °ÍÀÌ´Ù. °í¸³µÇ°í ¼øÀüÈ÷ À̱âÀûÀÎ Áñ°Å¿òÀº ½ÇÁúÀûÀ¸·Î
¸ñÀûÀÇ °¡Ä¡¸¦ ¶³¾î¶ß¸®°í, »ó´ëÀû ¾Ç¿¡ °¡±î¿öÁö´Â ÀÇ¹Ì ¾ø´Â Áñ°Å¿òÀ» ¾Ï½ÃÇÒ ¼ö ÀÖ´Ù. ½ÇüµéÀÌ ÀÇ¹Ì ÀÖ°í Á¤½ÅÀûÀ¸·Î
¿¬°áµÉ ¶§, ±×·¯ÇÑ °ü°è°¡ Áö¼º¿¡ ÀÇÇØ ÀÌÇصǰí ÀÎ½ÄµÉ ¶§, °¡Ä¡µéÀº üÇèÀÌ µÈ´Ù.
| Meaning is
something which experience adds to value; it is the appreciative
consciousness of values. An isolated and purely selfish pleasure
may connote a virtual devaluation of meanings, a meaningless enjoyment
bordering on relative evil. Values are experiential when realities
are meaningful and mentally associated, when such relationships
are recognized and appreciated by mind. | |
100:3.5 °¡Ä¡´Â
°áÄÚ Á¤ÁöÇÒ ¼ö ¾ø´Ù; ½Çü´Â º¯È¿Í ¼ºÀåÀ» °¡¸®Å²´Ù. ÀǹÌÀÇ È®Àå°ú °¡Ä¡ÀÇ °íÃë¿¡¼, ¼ºÀå ¾ø´Â º¯È´Â °¡Ä¡ ¾ø´Â-ÀáÀçÀû
¾ÇÀÌ´Ù. ¿ìÁÖ ÀûÀÀÀÇ Áú(òõ)ÀÌ ³ôÀ»¼ö·Ï ¾î¶² üÇèÀÌ¶óµµ ´õ ¸¹Àº Àǹ̸¦ °®´Â´Ù. °¡Ä¡µéÀº °³³äÀû ȯ»óÀÌ ¾Æ´Ï´Ù;
±×°ÍµéÀº ½ÇÀçÇÏÁö¸¸, Ç×»ó °ü°èÀÇ »ç½Ç¿¡ ÀÇÁ¸ÇÑ´Ù. °¡Ä¡´Â Ç×»ó ½ÇÁ¦ÀÌ¸é¼ ÀáÀç·Â¡ªÁö³³¯¿¡ ÀÖ´ø °ÍÀÌ ¾Æ´Ï¶ó, ÇöÀç
ÀÖ´Â °Í, ±×¸®°í ¾ÕÀ¸·Î ÀÖÀ» °ÍÀÌ´Ù.
| Values can
never be static; reality signifies change, growth. Change without
growth, expansion of meaning and exaltation of value, is valueless-is
potential evil. The greater the quality of cosmic adaptation, the
more of meaning any experience possesses. Values are not conceptual
illusions; they are real, but always they depend on the fact of
relationships. Values are always both actual and potential-not what
was, but what is and is to be. | |
100:3.6 ½ÇÀç¿Í
ÀáÀç·ÂÀÇ ¿¬°ü¼ºÀº, °¡Ä¡°¡ üÇèÀ¸·Î ½ÇÇöµÇ´Â ¼ºÀå°ú °°´Ù. ±×·¯³ª ¼ºÀåÀº ´Ü¼øÇÑ Áøº¸°¡ ¾Æ´Ï´Ù. Áøº¸´Â ¾ðÁ¦³ª Àǹ̰¡
ÀÖÁö¸¸, ¼ºÀåÀÌ ¾øÀ¸¸é »ó´ëÀûÀ¸·Î °¡Ä¡°¡ ¾ø´Ù. Àΰ£ »îÀÇ ÃÖ°í °¡Ä¡´Â °¡Ä¡ÀÇ ¼ºÀå, ÀÇ¹Ì ÀÖ´Â °ÍµéÀÇ Áøº¸, ±×¸®°í
ÀÌ µÎ üÇèÀÇ ¿ìÁÖ °ü·Ã¼ºÀ» ±ú´Ý´Â µ¥ ÀÖ´Ù. ±×·¯ÇÑ Ã¼ÇèÀº Çϳª´ÔÀ» ÀǽÄÇÏ´Â °Í°ú °°´Ù. ±×·¯ÇÑ ÇÊ»çÀÚ´Â ÃÊÀÚ¿¬ÀûÀÌÁö´Â
¾ÊÁö¸¸, ÁøÁ¤À¸·Î ÃÊ¿ùÀû Àΰ£ÀÌ µÇ°í ÀÖ´Ù; ºÒ¸êÀÇ È¥ÀÌ ÁøÈÇÏ°í ÀÖ´Ù.
| The association
of actuals and potentials equals growth, the experiential realization
of values. But growth is not mere progress. Progress is always meaningful,
but it is relatively valueless without growth. The supreme value
of human life consists in growth of values, progress in meanings,
and realization of the cosmic interrelatedness of both of these
experiences. And such an experience is the equivalent of God-consciousness.
Such a mortal, while not supernatural, is truly becoming superhuman;
an immortal soul is evolving. | |
100:3.7 »ç¶÷Àº
¼ºÀåÀ» ÀÏÀ¸Å³ ¼ö ¾øÁö¸¸ À¯¸®ÇÑ Á¶°ÇÀ» ¸¶·ÃÇÒ ¼ö ÀÖ´Ù. ¼ºÀåÀº ½ÅüÀû, ÁöÀû, ¿µÀû¿¡¼ Ç×»ó ¹«ÀǽÄÀûÀ¸·Î ÀϾÙ.
»ç¶ûÀº ¼ºÀåÇÑ´Ù; »ç¶ûÀº âÁ¶µÇ°Å³ª, Á¦Á¶µÇ°Å³ª, µ·À¸·Î »ì ¼ö ¾ø´Ù; ±×°ÍÀº ¼ºÀåÇØ¾ß ÇÑ´Ù. ÁøÈ´Â ¿ìÁÖÀÇ ¼ºÀå
±â¹ýÀÌ´Ù. »çȸÀû ¼ºÀåÀº ¹ýÀ» ¼¼¿î´Ù°í º¸ÀåÇÒ ¼ö ¾ø°í, µµ´öÀû ¼ºÀåÀº ÇàÁ¤À» °³¼±ÇÑ´Ù°í º¸ÀåµÇÁö ¾Ê´Â´Ù. Àΰ£Àº
±â°è¸¦ ¸¸µé ¼ö ÀÖÁö¸¸, ±â°èÀÇ ÁøÁ¤ÇÑ °¡Ä¡´Â Àΰ£ÀÇ ¹®È¿Í °³ÀÎÀÇ Æò°¡·ÎºÎÅÍ ¾ò¾î¾ß ÇÑ´Ù. Àΰ£ÀÌ ¼ºÀå¿¡ ±â¿©ÇÑ
À¯ÀÏÇÑ °ÍÀº ±×ÀÇ ¼º°Ý(personality)ÀÇ ÃÑüÀû Èû-»ì¾ÆÀÖ´Â ¹ÏÀ½-À» µ¿¿øÇÑ °ÍÀÌ´Ù.
| Man cannot
cause growth, but he can supply favorable conditions. Growth is
always unconscious, be it physical, intellectual, or spiritual.
Love thus grows; it cannot be created, manufactured, or purchased;
it must grow. Evolution is a cosmic technique of growth. Social
growth cannot be secured by legislation, and moral growth is not
had by improved administration. Man may manufacture a machine, but
its real value must be derived from human culture and personal appreciation.
Man's sole contribution to growth is the mobilization of the total
powers of his personality-living faith. |
100:4.1 Á¾±³ »ýÈ°Àº Çå½ÅÇÏ´Â »îÀÌ°í, Çå½ÅÇÏ´Â »îÀº âÀÇÀûÀÎ »îÀ̸ç, ÀÚ¹ßÀûÀÎ »îÀÌ´Ù. »õ·Î¿î Á¾±³Àû ÅëÂû·ÂÀº ¿¹ÀüÀÇ ¿µîÇÑ ¹ÝÀÀÀÇ Çü½Ä ´ë½Å¿¡ »õ·Ó°í ´õ ³ªÀº ¹ÝÀÀ ½À°üµéÀ» ¼±ÅÃÇÏ¿© ½ÃÀÛÇÏ·Á´Â °¥µî¿¡¼ ºñ·ÔµÈ´Ù. »õ·Î¿î Àǹ̰¡ ÀÖ´Â °ÍµéÀº ¿ÀÁ÷ °¥µî ¼Ó¿¡¼¸¸ ¼Ú¾Æ³´Ù; °¥µîÀº ´ÜÁö ¿ì¿ùÇÑ Àǹ̸¦ ³»Æ÷ÇÑ ³ôÀº °¡Ä¡¸¦ ÁöÁöÇÏÁö ¾Ê´Â »óȲ¿¡¼¸¸ Áö¼ÓµÈ´Ù. | 4. Problems of Growth Religious living is devoted living, and devoted living is creative living, original and spontaneous. New religious insights arise out of conflicts which initiate the choosing of new and better reaction habits in the place of older and inferior reaction patterns. New meanings only emerge amid conflict; and conflict persists only in the face of refusal to espouse the higher values connoted in superior meanings. | |
100:4.2 Á¾±³Àû
È¥¶õÀº ÇÇÇÒ ¼ö ¾ø´Ù; Á¤½ÅÀû °¥µî°ú ¿µÀû µ¿¿ä°¡ ¾øÀÌ ¼ºÀåÀÌ ÀÖÀ» ¼ö ¾ø´Ù. öÇÐÀû »ýÈ° ±âÁØÀ» ¼¼¿ì´Â °ÍÀº Áö¼ºÀÇ
öÇÐÀû ¿µ¿ª¿¡¼ »ó´çÇÑ µ¿¿ä¸¦ ¼ö¹ÝÇÑ´Ù. ÅõÀïÀÌ ¾øÀÌ´Â À§´ëÇÏ°í, ¼±ÇÏ°í, ÂüµÇ°í, °í±ÍÇÑ °ÍµéÀ» À§ÇÑ Ã漺ÀÌ ¿ì·¯³ªÁö
¾Ê´Â´Ù. ³ë·ÂÀº ¿µÀû ½Ã·ÂÀÌ ¸¼¾ÆÁö°í ¿ìÁÖ ÅëÂû·ÂÀÌ Çâ»óµÉ ¶§ ¼ö¹ÝµÈ´Ù. ±×¸®°í Àΰ£ÀÇ Áö´ÉÀº Çö¼¼¿¡ Á¸ÀçÇÏ´Â ºñ¿µÀû
¿¡³ÊÁöÀÇ Á¸¼Ó¿¡¼ Á¥¶¼µí ¶³¾îÁ® ³ª°¡´Â °Í¿¡ ÀúÇ×ÇÑ´Ù. °ÔÀ¸¸¥ µ¿¹° Áö¼ºÀº ¿ìÁÖÀû ¹®Á¦ ÇØ°á°ú ¾¾¸§Çϱâ À§ÇÑ ÇÊ¿äÇÑ
³ë·ÂÀ» ±â¿ïÀÌÁö ¾ÊÀ¸·Á°í ÀúÇ×ÇÑ´Ù.
| Religious perplexities
are inevitable; there can be no growth without psychic conflict
and spiritual agitation. The organization of a philosophic standard
of living entails considerable commotion in the philosophic realms
of the mind. Loyalties are not exercised in behalf of the great,
the good, the true, and the noble without a struggle. Effort is
attendant upon clarification of spiritual vision and enhancement
of cosmic insight. And the human intellect protests against being
weaned from subsisting upon the nonspiritual energies of temporal
existence. The slothful animal mind rebels at the effort required
to wrestle with cosmic problem solving. | |
100:4.3 ±×·¯³ª
Á¾±³Àû »îÀÇ Å« ¹®Á¦´Â »ç¶ûÀÌ Áö¹èÇÔÀ¸·Î ¼º°ÝÀÚÀÇ È¥ÀÇ ´É·ÂÀ» ÅëÀÏÇÏ´Â °úÁ¦¿¡ ÀÖ´Ù. °Ç°, Á¤½ÅÀû È¿À²¼º, À°Ã¼Àû
ü°èÀÇ ÅëÀϷκÎÅÍ »ý±â´Â Çູ, Áö¼º ü°è, ¿µ ü°èÀÇ ÅëÇÕÀÌ´Ù. »ç¶÷Àº °Ç°°ú °ÇÀüÇÑ Á¤½Å¿¡ ´ëÇØ ¸¹ÀÌ ÀÌÇØÇÏÁö¸¸,
Çູ¿¡ ´ëÇؼ´Â ÁøÁ¤À¸·Î ±ú´ÞÀº °ÍÀÌ °ÅÀÇ ¾ø´Ù. ÃÖ°íÀÇ ÇູÀº ¿µÀû Áøº¸¿Í ¶¼¾î³¾ ¼ö ¾øÀÌ ¿¬°áµÇ¾î ÀÖ´Ù. ¿µÀû
¼ºÀåÀº ¸ðµç ÀÌÇظ¦ ¶Ù¾î³ÑÀº ¿µ¿øÇÑ ±â»Ý, Æòȸ¦ ³º´Â´Ù.
| But the great
problem of religious living consists in the task of unifying the
soul powers of the personality by the dominance of LOVE. Health,
mental efficiency, and happiness arise from the unification of physical
systems, mind systems, and spirit systems. Of health and sanity
man understands much, but of happiness he has truly realized very
little. The highest happiness is indissolubly linked with spiritual
progress. Spiritual growth yields lasting joy, peace which passes
all understanding. | |
100:4.4 À°Ã¼Àû
»î¿¡¼, °¨°¢Àº »ç¹°ÀÇ Á¸À縦 ¸»ÇÑ´Ù; Áö¼ºÀº ÀǹÌÀÇ ½Çü¸¦ ¹ß°ßÇÑ´Ù; ±×·¯³ª ¿µÀû üÇèÀº °³ÀÎÀÇ »îÀÇ ÂüµÈ °¡Ä¡¸¦
µå·¯³½´Ù. ÀÌ·¯ÇÑ ³ôÀº ¼öÁØÀÇ Àΰ£ »îÀº Çϳª´ÔÀÇ Áö±ØÇÑ »ç¶û°ú Àΰ£ÀÇ »ç½É ¾ø´Â »ç¶û¿¡¼ ÀÌ·ç¾îÁø´Ù. ³×°¡ µ¿·áµéÀ»
»ç¶ûÇϸé, ³Ê´Â ±×µéÀÇ °¡Ä¡¸¦ ¹ß°ßÇßÀ» °ÍÀÌ´Ù. ¿¹¼ö´Â Àΰ£¿¡°Ô ³ôÀº °¡Ä¡¸¦ µÎ¾ú±â ¶§¹®¿¡ »ç¶÷À» ¸Å¿ì »ç¶ûÇÏ¿´´Ù.
³Ê´Â µ¿·áµéÀÇ µ¿±â¸¦ ¹ß°ßÇÔÀ¸·Î ±×µéÀÇ °¡Ä¡¸¦ °¡Àå Àß ¹ß°ßÇÒ ¼ö ÀÖ´Ù. ¸¸¾à ´©±º°¡ ³Ê¸¦ Â¥Áõ³ª°Ô ÇÏ°í, ºÐ°³ÇÏ´Â
´À³¦ÀÌ ÀÏ°Ô Çϸé, ³Ê´Â µ¿Á¤½ÉÀ» °¡Áö°í ±×·¸°Ô ºÒÄèÇÑ Çൿ¿¡ ´ëÇÑ ±×ÀÇ ÀÌÀ¯¸¦ Çì¾Æ¸®·Á¾ß ÇÑ´Ù. ÀÏ´Ü ÀÌ¿ôÀ» ÀÌÇØÇϸé,
³Ê´Â ³Ê±×·¯¿öÁú ÅÍÀÌ°í, ÀÌ ³Ê±×·¯¿òÀº ÀÚ¶ó¼ ¿ìÁ¤ÀÌ µÇ°í ¹«¸£ÀÍÀ¸¸é »ç¶ûÀÌ µÈ´Ù.
| In physical
life the senses tell of the existence of things; mind discovers
the reality of meanings; but the spiritual experience reveals to
the individual the true values of life. These high levels of human
living are attained in the supreme love of God and in the unselfish
love of man. If you love your fellow men, you must have discovered
their values. Jesus loved men so much because he placed such a high
value upon them. You can best discover values in your associates
by discovering their motivation. If some one irritates you, causes
feelings of resentment, you should sympathetically seek to discern
his viewpoint, his reasons for such objectionable conduct. If once
you understand your neighbor, you will become tolerant, and this
tolerance will grow into friendship and ripen into love. | |
100:4.5 Áö¼ºÀÇ
´«À» ¶ß°í¼, µ¿±¼¿¡¼ »ì¾Ò´ø ³ÊÀÇ ¿ø½ÃÀû Á¶»ó Áß¿¡ ÇÑ »ç¶÷ÀÇ ±×¸²À» »ó»óÇØ º¸¶ó¡ªÅ°°¡ ÀÛ°í, º¸±â ÈäÇÏ°í, ´õ·´°í,
À¸¸£··°Å¸®¸ç ¼ ÀÖ´Â ÇæÅ© °°Àº ÇÑ ³²ÀÚ°¡, ¹Ù·Î ¾ÕÀ» ¹«¼·°Ô ½î¾Æº¸¸é¼, ´Ù¸®¸¦ ¹ú¸®°í ¼¼, ¸ùµÕÀ̸¦ Ä¡Äѿø®°í,
¹Ì¿ò°ú Àû°³½ÉÀ¸·Î °Ý·ÄÇÏ°Ô ¾Õ¸¸ ¹Ù¶óº¸°í ÀÖ´Â ¸ð½ÀÀÌ´Ù, ±×·¯ÇÑ ±×¸²Àº µµÀúÈ÷ Àΰ£ÀÇ ½Å¼ºÇÑ À§¾öÀ» ¹¦»çÇÏÁö ¸øÇÑ´Ù.
±×·¯³ª ±× ±×¸²À» È®´ëÇØ º¸ÀÚ. ÀÌ È°±âÂù Àΰ£ ¾Õ¿¡ Ä® ÀÌ»¡À» °¡Áø È£¶ûÀÌ°¡ ¿õÅ©¸®°í ÀÖ´Ù. ±× »ç¶÷ µÚ¿¡´Â ÇÑ
¿©ÀÚ¿Í µÎ ¾ÆÀÌ°¡ ÀÖ´Ù. ±×·¯ÇÑ ±×¸²ÀÌ Àηù Áß¿¡¼ ÈǸ¢ÇÏ°í °í±ÍÇÑ ¸¹Àº °ÍÀÇ ½ÃÀÛÀ» ³ªÅ¸³½´Ù´Â °ÍÀ» ³×°¡ Áï½Ã ±ú´ÝÁö¸¸,
µÎ ±×¸²¿¡¼ ±× ³²ÀÚ´Â µ¿ÀÏÇÏ´Ù. ¿ÀÁ÷ µÎ ¹ø° ½ºÄÉÄ¡¿¡¼ ³Ê´Â ³Ð¾îÁø ½Ã¾ßÀÇ ´öÀ» º¸°í ÀÖ´Ù. °Å±â¼ ³Ê´Â ÀÌ ÁøÈÇÏ´Â
ÇÊ»çÀÚÀÇ µ¿±â¸¦ ÆľÇÇÑ´Ù. ³ÊÈñ°¡ ±×¸¦ ÀÌÇØÇϱ⠶§¹®¿¡, ±×ÀÇ Åµµ´Â ĪÂùÇÒ °¡Ä¡°¡ ÀÖ°Ô µÈ´Ù. ¸¸¾à ³×°¡ ¿ÀÁ÷ µ¿·áµéÀÇ
µ¿±â¸¦ °¡´ÆÇÒ ¼ö¸¸ ÀÖ´Ù¸é, ³Ê´Â ±×µéÀ» ÈξÀ ´õ Àß ÀÌÇØÇÒ ¼ö ÀÖÀ» °ÍÀÌ´Ù. ¸¸¾à ³×°¡ µ¿·á¸¦ ¾Ë ¼ö¸¸ ÀÖ´Ù¸é,
³Ê´Â °á±¹ ±×µéÀ» »ç¶ûÇÏ°Ô µÉ °ÍÀÌ´Ù.
| In the mind's
eye conjure up a picture of one of your primitive ancestors of cave-dwelling
times¡ªa short, misshapen, filthy, snarling hulk of a man standing,
legs spread, club upraised, breathing hate and animosity as he looks
fiercely just ahead. Such a picture hardly depicts the divine dignity
of man. But allow us to enlarge the picture. In front of this animated
human crouches a saber-toothed tiger. Behind him, a woman and two
children. Immediately you recognize that such a picture stands for
the beginnings of much that is fine and noble in the human race,
but the man is the same in both pictures. Only in the second sketch
you are favored with a widened horizon. You therein discern the
motivation of this evolving mortal. His attitude becomes praiseworthy
because you understand him. If you could only fathom the motives
of your associates, how much better you would understand them. If
you could only know your fellows, you would eventually fall in love
with them. | |
100:4.6 ³Ê´Â
´Ü¼øÈ÷ ÀÇÁöÀÇ Çൿ¸¸À¸·Î´Â ÁøÁ¤À¸·Î µ¿·á¸¦ »ç¶ûÇÒ ¼ö ¾øÀ» °ÍÀÌ´Ù. »ç¶ûÀº ÀÌ¿ôÀÇ µ¿±â¿Í Á¤¼¸¦ öÀúÈ÷ ÀÌÇØÇÏ´Â µ¥¼
žÙ. ¿À´Ã³¯ ¸ðµç »ç¶÷À» »ç¶ûÇÏ´Â °ÍÀº ¸ÅÀÏ ÇÑ »ç¶÷À» ´õ »ç¶ûÇÏ´Â ¹ýÀ» ¹è¿ì´Â °Í¸¸Å Áß¿äÇÏÁö ¾Ê´Ù. ¸¸¾à
³×°¡ ¸ÅÀÏ È¤Àº ¸ÅÁÖ ÇÑ ¸í ÀÌ»óÀÇ µ¿·áµé¿¡ ´ëÇÑ ÀÌÇظ¦ ¾ò´Â °ÍÀÌ ³ÊÀÇ ´É·ÂÀÇ ÇÑ°è¶ó°í ÇÑ´Ù¸é, ³Ê´Â ³ÊÀÇ ¼º°ÝÀ»
È®½ÇÈ÷ »çȸÈÇÏ°í ÂüÀ¸·Î ¿µÀûÀ¸·Î ¸¸µé°í ÀÖ´Ù. »ç¶ûÀº Àü¿°¼ºÀÌ ÀÖ¾î¼, Àΰ£ÀÇ Çå½ÅÀÌ ÃѸíÇÏ°í Çö¸íÇÒ ¶§, »ç¶ûÀº
¹Ì¿òº¸´Ù ´õ Àß Àü¿°µÈ´Ù. ±×·¯³ª Áø½ÇÇÏ°í »ç½É ¾ø´Â »ç¶û¸¸ÀÌ ÁøÁ¤À¸·Î Àü¿°µÈ´Ù. °¢ ÇÊ»çÀÚ°¡ ¿ÀÁ÷ ÈûÂù ¾ÖÁ¤ÀÇ ÃÊÁ¡ÀÌ
µÉ ¼ö¸¸ ÀÖ´Ù¸é, »ç¶ûÀ» ¿Å±â´Â ÀÌ À¯ÀÍÇÑ ¹ÙÀÌ·¯½º´Â °ð ÀηùÀÇ °¨¼ºÀû °¨Á¤ È帧¿¡ Å©°Ô ÆÛÁ®¼, ¸ðµç ¹®¸íÀÌ »ç¶ûÀ¸·Î
ÈÛ½ÎÀÏ ÅÍÀÌ°í, ±×°ÍÀÌ Àΰ£ÀÇ ÇüÁ¦ »ç¶ûÀ» ½ÇÇöÇÏ´Â °ÍÀÌ´Ù.
| You cannot
truly love your fellows by a mere act of the will. Love is only
born of thoroughgoing understanding of your neighbor's motives and
sentiments. It is not so important to love all men today as it is
that each day you learn to love one more human being. If each day
or each week you achieve an understanding of one more of your fellows,
and if this is the limit of your ability, then you are certainly
socializing and truly spiritualizing your personality. Love is infectious,
and when human devotion is intelligent and wise, love is more catching
than hate. But only genuine and unselfish love is truly contagious.
If each mortal could only become a focus of dynamic affection, this
benign virus of love would soon pervade the sentimental emotion-stream
of humanity to such an extent that all civilization would be encompassed
by love, and that would be the realization of the brotherhood of
man. |
100:5.1 ¼¼»ó¿¡´Â ±æ ÀÒÀº È¥ÀÌ °¡µæÇÏ´Ù. ½ÅÇÐÀû Àǹ̿¡¼ ±æÀ» ÀÒ¾ú´Ù´Â °ÍÀÌ ¾Æ´Ï¶ó, ¹æÇ⠸鿡¼ ±æÀ» ÀÒ¾ú°í, ÁÂÀýµÈ öÇÐ ½Ã´ëÀÇ ÁÖÀǵé(isms)°ú Á¾±³´Üüµé »çÀÌ¿¡¼ °¥ÇǸ¦ ÀâÁö ¸øÇÏ°í Çì¸Å°í ÀÖ´Ù. Á¾±³Àû ±ÇÀ§¿¡ º¹Á¾ÇÏ´Â ´ë½Å ¾î¶»°Ô »îÀÇ Ã¶ÇÐÀ» ¼¼¿ì´ÂÁö ¹è¿î »ç¶÷Àº °ÅÀÇ ¾ø´Ù (»çÈ¸ÈµÈ Á¾±³ÀÇ »ó¡Àº ºñ·Ï °ÀÇ ¹Ù´ÚÀÌ °ÀÌ ¾Æ´Ï´õ¶óµµ, ¼ºÀåÀÇ Åë·Î¸¦ °¡ºÀÌ ¿©°Ü¼´Â ¾È µÈ´Ù.) | 5. Conversion and Mysticism The world is filled with lost souls, not lost in the theologic sense but lost in the directional meaning, wandering about in confusion among the isms and cults of a frustrated philosophic era. Too few have learned how to install a philosophy of living in the place of religious authority. (The symbols of socialized religion are not to be despised as channels of growth, albeit the river bed is not the river.) | |
100:5.2 Á¾±³Àû
¼ºÀåÀÇ ÁøÇàÀº Á¤Ã¼¿¡¼ °¥µîÀ» °ÅÃļ Á¶Á¤µÈ ±æ·Î, ºÒ¾ÈÇÑ »óÅ·κÎÅÍ ÀǽÉÇÏÁö ¾Ê´Â ¹ÏÀ½À¸·Î, È¥¶õ½º·¯¿î ¿ìÁÖ ÀǽÄÀ¸·ÎºÎÅÍ
ÅëÀÏµÈ ¼º°ÝÀ¸·Î, Çö¼¼ÀÇ ¸ñÇ¥·ÎºÎÅÍ ¿µ¿øÇÑ ¸ñÇ¥·Î, µÎ·Á¿ò¿¡ »ç·ÎÀâÈù óÁö·ÎºÎÅÍ ½Å¼ºÇÑ ¾Æµé ½ÅºÐÀ» °®´Â ÀÚÀ¯·Î À̾îÁø´Ù.
| The progression
of religious growth leads from stagnation through conflict to co-ordination,
from insecurity to undoubting faith, from confusion of cosmic consciousness
to unification of personality, from the temporal objective to the
eternal, from the bondage of fear to the liberty of divine sonship. | |
100:5.3 ÃÖ°íÀÇ
ÀÌ»ó¿¡ Ã漺À» °í¹éÇÏ´Â °Í¡ªÇϳª´Ô ÀǽÄÀ» ¸¶À½, °¨Á¤, ¿µÀ¸·Î ±ú´Ý´Â °Í¡ªÀº ÀÚ¿¬½º·¯¿î Á¡ÁøÀû ¼ºÀåÀÏ ¼öµµ ÀÖ°í,
¾Æ´Ï¸é À§±âÀÇ °æ¿ìó·³ ¶§¶§·Î ¾î¶² ±æ¸ñ¿¡¼ °ÞÀ» ¼öµµ ÀÖ´Ù´Â °ÍÀ» ºÐ¸íÈ÷ Çصξî¾ß ÇÑ´Ù. »çµµ ¹Ù¿ïÀº ±× Áß´ëÇÑ
³¯¿¡ ´Ù¸¶½ºÄ¿½º ±æ¿¡¼ ¹Ù·Î ±×·¯ÇÑ, °©ÀÛ½º·´°í ±ØÀûÀÎ ÀüÇâÀ» üÇèÇß´Ù. °íŸ¸¶ ½Ë´ÞŸ´Â È¥ÀÚ ¾É¾Æ¼ ±Ã±ØÀÇ Áø¸®ÀÇ
½Åºñ¸¦ ÆÄ°íµé·Á°í ¾Ö¸¦ ¾´ ±×³¯ ¹ã¿¡ ºñ½ÁÇÑ Ã¼ÇèÀ» Çß´Ù. ¸¹Àº ´Ù¸¥ »ç¶÷Àº ºñ½ÁÇÑ °æÇèÀ» Çß°í, ¸¹Àº ÂüµÈ ½ÅÀÚµéÀÌ
°©ÀÛ½º·± ÀüÇâÀÌ ¾øÀ½¿¡µµ ¿µÀûÀ¸·Î Áøº¸Çß´Ù.
| It should
be made clear that professions of loyalty to the supreme ideals-the
psychic, emotional, and spiritual awareness of God-consciousness-may
be a natural and gradual growth or may sometimes be experienced
at certain junctures, as in a crisis. The Apostle Paul experienced
just such a sudden and spectacular conversion that eventful day
on the Damascus road. Gautama Siddhartha had a similar experience
the night he sat alone and sought to penetrate the mystery of final
truth. Many others have had like experiences, and many true believers
have progressed in the spirit without sudden conversion. | |
100:5.4 À̸¥¹Ù
Á¾±³Àû ÀüÇâ°ú ¿¬°áµÈ ´ëºÎºÐÀÇ ´ë´ÜÇÑ Çö»óµéÀº º»Áú¿¡¼ ÀüÀûÀ¸·Î ½É¸®ÀûÀÎ °ÍÀÌÁö¸¸, ¶§¶§·Î ¿µÀû ±â¿øÀ» °¡Áø üÇèÀÌ
ÀϾÙ. Á¤½ÅÀû µ¿¿øÀÌ ¿µÀû ¼ºÃ븦 ÇâÇÑ ¾î¶² ¼öÁØ¿¡ µµ´ÞÇßÀ» ¶§, ½Å¼ºÇÑ °³³ä¿¡ ´ëÇÑ Àΰ£ÀÇ Ã漺 µ¿±â°¡ ¿Ïº®ÇÒ
¶§, ±×·± ´ÙÀ½ ¹Ï´Â ÇÊ»çÀÚÀÇ ÁýÁßµÈ ÃÊÀǽÄÀû Áö¼ºÀÇ ½Å¼ºÇÑ ¸ñÀû¿¡ ¸ÂÃß±â À§ÇØ ±êµé¾î ÀÖ´Â ¿µÀÌ °©Àڱ⠳»·Á¿Í¼
ºÙÀâ´Â ÀÏÀÌ ¹«Ã´ ÀÚÁÖ ¹ß»ýÇÑ´Ù. ±×·¯ÇÑ Ã¼ÇèµéÀº ¼øÀüÈ÷ ½É¸®Àû °ü°è À§¿¡ ÀÖ´Â ¿ä¼Òµé·Î ÀÌ·ç¾îÁø ÀüÇâÀ» ±¸¼ºÇÏ´Â
ÅëÀÏµÈ ÁöÀû, ¿µÀû Çö»óÀÌ´Ù.
| Most of the
spectacular phenomena associated with so-called religious conversions
are entirely psychologic in nature, but now and then there do occur
experiences which are also spiritual in origin. When the mental
mobilization is absolutely total on any level of the psychic upreach
toward spirit attainment, when there exists perfection of the human
motivation of loyalties to the divine idea, then there very often
occurs a sudden down-grasp of the indwelling spirit to synchronize
with the concentrated and consecrated purpose of the superconscious
mind of the believing mortal. And it is such experiences of unified
intellectual and spiritual phenomena that constitute the conversion
which consists in factors over and above purely psychologic involvement. | |
100:5.5 ±×·¯³ª
°¨Á¤¸¸À¸·Î´Â °ÅÁþµÈ ÀüÇâÀÌ´Ù; »ç¶÷Àº °¨Á¤»Ó ¾Æ´Ï¶ó ¹ÏÀ½µµ °¡Á®¾ß ÇÑ´Ù. ±×·¯ÇÑ Á¤½ÅÀû µ¿¿øÀÌ ºÎºÐÀûÀÌ°í, ±× °°Àº
Àΰ£-Ã漺 µ¿±â°¡ ºÒ¿ÏÀüÇÏ´Ù¸é, ÀüÇâÇϴ üÇèÀÇ Á¤µµ´Â ÁöÀû, °¨Á¤Àû, ¿µÀû ½ÇüÀÇ È¥ÇÕµÈ Ã¼ÇèÀÌ µÉ °ÍÀÌ´Ù.
| But emotion
alone is a false conversion; one must have faith as well as feeling.
To the extent that such psychic mobilization is partial, and in
so far as such human-loyalty motivation is incomplete, to that extent
will the experience of conversion be a blended intellectual, emotional,
and spiritual reality. | |
100:5.6 ¸¸¾à
¾î¶² »ç¶÷ÀÌ ´Ù¸¥ ÅëÇÕµÈ ÁöÀû »î¿¡¼ ½ÇÁ¦ÀûÀÎ °¡¼³·Î ÀÌ·ÐÀû ÇÏÀÇ½Ä Áö¼ºÀ» ÀÎÁ¤ÇÏ°í ½Í´Ù¸é, ÅëÀÏµÈ ÁöÀû »î¿¡¼ ½Ç¿ëÀûÀÎ
ÀÛµ¿ °¡¼³·Î ÀνÄÇÏ´Â °æÇâÀÌ ÀÖ´Ù¸é, ´ÙÀ½¿¡ ÀÏ°ü¼ºÀ» °¡Áö±â À§ÇØ, »ç¶÷Àº ±×¿¡ »ó´çÇÏ´Â ºñ½ÁÇÑ ¿µ¿ª, ´õ ³ôÀº ÁöÀû
È°µ¿ÀÌ ÀÖ´Â ÃÊÀǽÄÀûÀÎ ¼öÁØ, Áï ±êµå´Â ¿µ °³Ã¼, »ý°¢ Á¶ÀýÀÚ¿Í ¹Ù·Î Á¢ÃËÇÏ´Â ¿µ¿ªÀ» °¡Á¤ÇØ¾ß ÇÑ´Ù. ÀÌ ¸ðµç Á¤½ÅÀû
ÃßÃø¿¡ ´ã±ä Å« À§ÇèÀº ¼ÒÀ§ ½Åºñ·Î¿î üÇè. ±×¸®°í ºñ¹üÇÑ ²ÞµéÀÌ Àΰ£ Áö¼º¿¡°Ô ½Å¼ºÇÑ ÀÇ»ç¼ÒÅëÀ¸·Î ¿©°ÜÁú ¼ö ÀÖ´Ù´Â
°ÍÀÌ´Ù. °ú°Å¿¡, ½Å¼ºÇÑ Á¸ÀçµéÀº Çϳª´ÔÀ» ¾Æ´Â ¾î¶² »ç¶÷µé¿¡°Ô, ±×µéÀÌ ½Åºñ½º·¯¿î ȲȦ°æÀ̳ª º´Àû ȯ»ó¿¡ ºüÁ³±â
¶§¹®ÀÌ ¾Æ´Ï¶ó, ÀÌ·¯ÇÑ ¸ðµç Çö»ó¿¡µµ ºÒ±¸ÇÏ°í ±×µé¿¡°Ô ÀÚ½ÅÀ» µå·¯³» ¿Ô´Ù.
| If one is disposed
to recognize a theoretical subconscious mind as a practical working
hypothesis in the otherwise unified intellectual life, then, to
be consistent, one should postulate a similar and corresponding
realm of ascending intellectual activity as the superconscious level,
the zone of immediate contact with the indwelling spirit entity,
the Thought Adjuster. The great danger in all these psychic speculations
is that visions and other so-called mystic experiences, along with
extraordinary dreams, may be regarded as divine communications to
the human mind. In times past, divine beings have revealed themselves
to certain God-knowing persons, not because of their mystic trances
or morbid visions, but in spite of all these phenomena. | |
100:5.7 ÀüÇâÀ»
Ãß±¸ÇÏ´Â °Í°ú´Â ´ëÁ¶ÀûÀ¸·Î, »ý°¢ Á¶ÀýÀÚ¿Í Á¢ÃËÇÒ ¼ö ÀÖ´Â ¸ð·Ð½Ã¾Æ ¿µ¿ª¿¡ Á¢±ÙÇÏ´Â ´õ ÁÁÀº ¹æ¹ýÀº, »ì¾ÆÀÖ´Â ¹ÏÀ½°ú
ÁøÁ¤ÇÑ ¿¹¹è, Àü½ÉÀ» ´ÙÇÏ´Â »ç½É ¾ø´Â ±âµµ¸¦ ÅëÇؼÀÏ °ÍÀÌ´Ù. Àΰ£ÀÇ ¹«ÀǽÄÀû ¼öÁØ¿¡¼ ¼Ú¾Æ¿À¸£´Â ±â¾ï Áß¿¡ Çã´ÙÇÑ
°ÍÀÌ ½Å¼ºÇÑ °è½Ã¿Í ¿µÀûÀÎ Àεµµé·Î ¿ÀÀεǾú´Ù.
| In contrast
with conversion-seeking, the better approach to the morontia zones
of possible contact with the Thought Adjuster would be through living
faith and sincere worship, wholehearted and unselfish prayer. Altogether
too much of the uprush of the memories of the unconscious levels
of the human mind has been mistaken for divine revelations and spirit
leadings. | |
100:5.8 Á¾±³ÀûÀÎ
°ø»óÀÇ ½À°üÀûÀÎ ¼öÇà¿¡ °ü·ÃµÈ Å« À§ÇèÀÌ ÀÖ´Ù; ½ÅºñÁÖÀÇ´Â ¶§¶§·Î ÁøÁ¤ÇÑ ¿µÀû ¼ÒÅëÀÇ ¼ö´ÜÀ̾úÁö¸¸, Çö½Ç µµÇÇÀÇ ¹æ¹ýÀÌ
µÉ ¼ö ÀÖ´Ù. ¹Ù»Û »îÀÇ ÇöÀå¿¡¼ ¹°·¯³ª´Â ªÀº ½Ã°£Àº Å©°Ô À§ÇèÇÏÁö ¾ÊÀ» ¼ö ÀÖÁö¸¸, ¼º°ÝÀÌ ¿À·§µ¿¾È °í¸³µÇ´Â °ÍÀº
°¡Àå ¹Ù¶÷Á÷ÇÏÁö ¾Ê´Ù. ¾î¶² »óȲ¿¡¼µµ ȯ»óÀ» ÀǽÄÇÏ´Â ¹«¾ÆÁö°æ °°Àº »óÅ°¡ Á¾±³Àû üÇèÀ¸·Î ¾ç¼ºµÇ¾î¼´Â ¾È µÈ´Ù.
| There is great
danger associated with the habitual practice of religious daydreaming;
mysticism may become a technique of reality avoidance, albeit it
has sometimes been a means of genuine spiritual communion. Short
seasons of retreat from the busy scenes of life may not be seriously
dangerous, but prolonged isolation of personality is most undesirable.
Under no circumstances should the trancelike state of visionary
consciousness be cultivated as a religious experience. | |
100:5.9 ½ÅºñÁÖÀÇ
»óÅÂÀÇ Æ¯Â¡Àº ºñ±³Àû ¼öµ¿ÀûÀÎ Áö´É¿¡ ÀÛ¿ëÇÏ¸é¼ ÁÖÀÇ°¡ ÁýÁߵǴ ¼±¸íÇÑ Á¡µé°ú ÇÔ²² ÀǽÄÀÌ Èå·ÁÁö´Â °ÍÀÌ´Ù. ÀÌ ¸ðµç
°ÍÀº ÃÊÀǽÄÀûÀÎ ¿µÀû Á¢ÃË Áö´ë·Î À̲ø±âº¸´Ù´Â, ÇÏÀǽÄÀ¸·Î ²ø¾î´ç±ä´Ù. ¸¹Àº ½ÅºñÁÖÀÇÀÚµéÀº ±×µéÀÇ Á¤½Å ºÐ¸®¸¦ ´ë´ÜÇÑ
Á¤½Å Çö»óÀ¸·Î ¹ßÀü½ÃÄ×´Ù.
| The characteristics
of the mystical state are diffusion of consciousness with vivid
islands of focal attention operating on a comparatively passive
intellect. All of this gravitates consciousness toward the subconscious
rather than in the direction of the zone of spiritual contact, the
superconscious. Many mystics have carried their mental dissociation
to the level of abnormal mental manifestations. | |
100:5.10 ´õ
³ªÀº ¿µÀû ¸í»óÀÇ °Ç°ÇÑ Åµµ´Â, ±íÀÌ »ç»öÇÏ´Â ¿¹¹è¿Í °¨»çÇÏ´Â ±âµµ¿¡¼ ¹ß°ßµÈ´Ù. À°Ã¼¸¦ ÀÔÀº ¿¹¼ö »îÀÇ ÈĹݿ¡¼
ÀϾ´ø °Íó·³, »ý°¢ Á¶ÀýÀÚ¿Í Á÷Á¢ ¼ÒÅëÇÏ´Â °ÍÀ» À̸¥¹Ù ÀÌ ½ÅºñÀÇ Ã¼Çè°ú È¥µ¿Çؼ´Â ¾È µÈ´Ù. ½ÅºñÀû ¼ÒÅëÀÇ ½ÃÀÛ¿¡
±â¿©ÇÏ´Â ¿ä¼ÒµéÀº ±×·¯ÇÑ Á¤½Å »óÅÂÀÇ À§ÇèÀ» ³ªÅ¸³½´Ù. À°Ã¼ÀÇ ÇÇ·Î, ±Ý½Ä, Á¤½ÅÀÇ ºÐ¸®, ½É¿ÀÇÑ ¹ÌÀû üÇè, ¼±¸íÇÑ
¼º¿å Ã浿, µÎ·Á¿ò, °ÆÁ¤, ºÐ³ë, ±×¸®°í ¹ÌÄ¡µíÀÌ ÃãÃß´Â °Íµé¿¡ ÀÇÇØ ½Åºñ½º·¯¿î »óŸ¦ ÃËÁøÇÑ´Ù. ±×·¯ÇÑ ¿¹ºñÀû
ÁغñÀÇ °á°ú·Î¼ »ý°Ü³ª´Â ¸¹Àº °ÍµéÀº ÇÏÀÇ½Ä Áö¼º¿¡ ±â¿øÀ» µÎ°í ÀÖ´Ù.
| The more healthful
attitude of spiritual meditation is to be found in reflective worship
and in the prayer of thanksgiving. The direct communion with one's
Thought Adjuster, such as occurred in the later years of Jesus'
life in the flesh, should not be confused with these so-called mystical
experiences. The factors which contribute to the initiation of mystic
communion are indicative of the danger of such psychic states. The
mystic status is favored by such things as: physical fatigue, fasting,
psychic dissociation, profound aesthetic experiences, vivid sex
impulses, fear, anxiety, rage, and wild dancing. Much of the material
arising as a result of such preliminary preparation has its origin
in the subconscious mind. | |
100:5.11 ºñ·Ï
½Åºñ Çö»óÀÌ ÀϾ Á¶°ÇÀÌ À¯¸®Çß´õ¶óµµ, ³ª»ç·¿ ¿¹¼ö´Â ÆĶó´ÙÀ̽º ¾Æ¹öÁö¿ÍÀÇ ¼ÒÅëÀ» À§ÇØ ±×·¯ÇÑ ¹æ¹ý¿¡ ÀÇÁ¸ÇÏÁö ¾Ê¾Ò´Ù´Â
°ÍÀ» ºÐ¸íÈ÷ ¾Ë¾Æ¾ß ÇÑ´Ù. ¿¹¼ö´Â ÇÏÀǽÄÀûÀÎ ¸Á»óÀ̳ª ÃÊÀǽÄÀûÀΠȯ»óÀ» °ÞÁö ¾Ê¾Ò´Ù.
| However favorable
may have been the conditions for mystic phenomena, it should be
clearly understood that Jesus of Nazareth never resorted to such
methods for communion with the Paradise Father. Jesus had no subconscious
delusions or superconscious illusions. |
100:6.1 ÁøÈµÈ Á¾±³¿Í °è½ÃµÈ Á¾±³´Â ¹æ¹ý¿¡¼ ÇöÀúÇÏ°Ô ´Ù¸¦Áö ¸ð¸£Áö¸¸, µ¿±â´Â ´ë´ÜÈ÷ ºñ½ÁÇÏ´Ù. Á¾±³´Â »îÀÇ Æ¯Á¤ÇÑ ±â´ÉÀÌ ¾Æ´Ï´Ù; ¿ÀÈ÷·Á »îÀÇ ¹æ½ÄÀÌ´Ù. ÂüµÈ Á¾±³´Â ½ÅÀÚ°¡ Àڽſ¡°Ô, ±×¸®°í ¿Â Àηù¿¡°Ô, ÃÖ°íÀÇ °¡Ä¡¸¦ °¡Á³´Ù°í ÆÇ´ÜÇÏ´Â ¾î¶² ½Çü¿¡ ¸¶À½À» ´ÙÇÏ¿© Çå½ÅÇÏ´Â °ÍÀÌ´Ù. ¸ðµç Á¾±³ÀÇ ¶Ù¾î³ Ư¡Àº ´ÙÀ½°ú °°´Ù: ÃÖ°íÀÇ °¡Ä¡ ±âÁØ¿¡ ÀÇ½É ¾øÀÌ Ã漺ÇÏ°í, ¸¶À½À» ´ÙÇÏ¿© Çå½ÅÇÏ´Â °ÍÀÌ´Ù. ÃÖ»óÀÇ °¡Ä¡¿¡ ´ëÇÑ ÀÌ·¯ÇÑ Á¾±³Àû Çå½ÅÀº ºñÁ¾±³ÀûÀÎ ¾î¸Ó´Ï°¡ ÀڽİúÀÇ °¡Áö´Â °ü°è¿¡¼, ±×¸®°í ºñÁ¾±³ÀεéÀÌ ¿ËÈ£ÇÏ´Â ¿îµ¿¿¡ ¿·ÄÈ÷ Ã漺ÇÏ´Â °ü°è¿¡¼ º¸¿©Áö°í ÀÖ´Ù. | 6. Marks of Religious Living Evolutionary religions and revelatory religions may differ markedly in method, but in motive there is great similarity. Religion is not a specific function of life; rather is it a mode of living. True religion is a wholehearted devotion to some reality which the religionist deems to be of supreme value to himself and for all mankind. And the outstanding characteristics of all religions are: unquestioning loyalty and wholehearted devotion to supreme values. This religious devotion to supreme values is shown in the relation of the supposedly irreligious mother to her child and in the fervent loyalty of nonreligionists to an espoused cause. | |
100:6.2 Á¾±³ÁÖÀÇÀÚ°¡
ÀÎÁ¤ÇÏ´Â ÃÖ°íÀÇ °¡Ä¡´Â Àú¼ÓÇϰųª °ÅÁþÀÏ ¼öµµ ÀÖÁö¸¸, ±×·±µ¥µµ Á¾±³¼ºÀÌ ÀÖ´Ù. ÃÖ°í·Î ¿©±â´Â °¡Ä¡°¡ ÂüÀ¸·Î, ÁøÁ¤ÇÑ
¿µÀû °¡Ä¡¸¦ °¡Áø ¿ìÁÖ ½ÇüÀÎ ±× Çѵµ±îÁö, Á¾±³´Â ÁøÁ¤ÇÏ´Ù.
| The accepted
supreme value of the religionist may be base or even false, but
it is nevertheless religious. A religion is genuine to just the
extent that the value which is held to be supreme is truly a cosmic
reality of genuine spiritual worth. | |
100:6.3 Àΰ£ÀÌ
Á¾±³Àû Ã浿¿¡ ´ëÇÑ ¹ÝÀÀÀÇ Ç¥½Ã´Â °í±ÍÇÏ°í À§´ëÇÑ ÀÚÁúÀ» Æ÷ÇÔÇÑ´Ù. ¼º½ÇÇÑ Á¾±³ÀÎÀº ¿ìÁÖ ½Ã¹ÎÀÓÀ» ÀǽÄÇÏ°í, ÃÊÀÎÀû
ÈûÀÇ ¿øõ°ú Á¢ÃËÇÏ´Â °ÍÀ» ¾Ë°í ÀÖ´Ù. ±×´Â Çϳª´ÔÀÇ ¾ÆµéµéÀÇ ¿ì¼öÇÏ°í °í°áÇÑ ´Üü¿¡ ¼ÓÇÑ´Ù´Â È®½Å¿¡ ³Ê¹« ÁÁ¾ÆÇÏ°í
ÈûÀ» ¾ò´Â´Ù. ÀÚ¾Æ-°¡Ä¡¿¡ ´ëÇÑ ÀνÄÀº °¡Àå ³ôÀº ¿ìÁÖÀÇ ¸ñÇ¥¡ªÃÖ»óÀÇ ¸ñÇ¥¡ª¸¦ ÇâÇÑ Ãß±¸¸¦ °í¹«½ÃÅ´À¸·Î °ÈµÈ´Ù.
| The marks of
human response to the religious impulse embrace the qualities of
nobility and grandeur. The sincere religionist is conscious of universe
citizenship and is aware of making contact with sources of superhuman
power. He is thrilled and energized with the assurance of belonging
to a superior and ennobled fellowship of the sons of God. The consciousness
of self-worth has become augmented by the stimulus of the quest
for the highest universe objectives-supreme goals. | |
100:6.4 ÀھƴÂ
³ôÀº ÀÚÁ¦¸¦ ºÎ°úÇÏ°í, Á¤¼Àû °¥µîÀ» ÁÙÀ̸ç, ÇÊ»çÀÚÀÇ »îÀ» ÁøÁ¤À¸·Î »ì °¡Ä¡°¡ ÀÖ°Ô ¸¸µå´Â, ¸ðµç °ÍÀ» Æ÷ÇÔÇÏ´Â
µ¿±âÀÇ Èï¹Ì¸¦ ÀھƳ»´Â Ã浿¿¡ ±¼º¹ÇÑ´Ù. Àΰ£ ÇÑ°èÀÇ º´ÀûÀÎ ÀνÄÀº ÃÖ°íÀÇ ¿ìÁÖ¿Í ÃÊ¿ìÁÖÀÇ ¸ñÇ¥¸¦ ´Þ¼ºÇϱâ À§ÇÑ µµ´öÀû
°á´Ü·Â°ú ¿µÀû ¿¸Á°ú °ü·ÃµÈ ÇÊ»çÀÚÀÇ °áÁ¡À» ÀÚ¿¬½º·¯¿î ÀǽÄÀ¸·Î ¹Ù²ï´Ù. ±×¸®°í Àΰ£ÀÇ ÃÊ¿ùÀû ÀÌ»óÀ» ¼ºÃëÇϱâ À§ÇÑ
ÀÌ·¯ÇÑ Ä¡¿ÇÑ ³ë·ÂÀº Ç×»ó ÂüÀ»¼º, Àγ»½É, ºÒ±¼, °ü¿ëÀÇ Áõ°¡·Î Ư¡ Áö¾îÁø´Ù.
| The self has
surrendered to the intriguing drive of an all-encompassing motivation
which imposes heightened self-discipline, lessens emotional conflict,
and makes mortal life truly worth living. The morbid recognition
of human limitations is changed to the natural consciousness of
mortal shortcomings, associated with moral determination and spiritual
aspiration to attain the highest universe and superuniverse goals.
And this intense striving for the attainment of supermortal ideals
is always characterized by increasing patience, forbearance, fortitude,
and tolerance. | |
100:6.5 ±×·¯³ª
ÂüµÈ Á¾±³´Â ½ÇõÇÏ´Â »ç¶û, ºÀ»çÇÏ´Â »îÀÌ´Ù. ¼øÀüÈ÷ Çö¼¼ÀûÀÌ°í ÇÏÂúÀº ¸¹Àº °Íµé·ÎºÎÅÍ Á¾±³ÀÎÀÌ ÃÊ¿¬ÇÏ´Â °ÍÀÌ °áÄÚ
»çȸÀû °í¸³À¸·Î À̾îÁöÁö ¾ÊÀ¸¸ç, À¯¸Ó °¨°¢µµ Æı«Çؼ´Â ¾È µÈ´Ù. ÁøÁ¤ÇÑ Á¾±³´Â Àΰ£ Á¸Àç·ÎºÎÅÍ ¾Æ¹«°Íµµ »©¾ÑÁö
¾ÊÁö¸¸, »îÀÇ ¸ðµç °Í¿¡ »õ·Î¿î Àǹ̸¦ ´õÇÑ´Ù; ±×°ÍÀº »õ·Î¿î Á¾·ùÀÇ ¿Á¤, ¿ÀÇ, ¿ë±â¸¦ ºÒ·¯ÀÏÀ¸Å²´Ù. ±×¸®°í ÀÌ°ÍÀº
Àΰ£ÀÌ Ã漺ÇÏ´Â Æò¹üÇÑ »çȸÀû Àǹ«¿¡ ´ëÇÑ Ã漺°ú ¿µÀû ÅëÂû·Â¿¡ ÀÇÇØ ÅëÁ¦µÇÁö ¾ÊÀ¸¸é, ±× ÀÌ»óÀÇ À§ÇèÇÑ ½ÊÀÚ±º Á¤½Å±îÁöµµ
ºÒ·¯ÀÏÀ¸Å³ ¼öµµ ÀÖ´Ù.
| But true religion
is a living love, a life of service. The religionist's detachment
from much that is purely temporal and trivial never leads to social
isolation, and it should not destroy the sense of humor. Genuine
religion takes nothing away from human existence, but it does add
new meanings to all of life; it generates new types of enthusiasm,
zeal, and courage. It may even engender the spirit of the crusader,
which is more than dangerous if not controlled by spiritual insight
and loyal devotion to the commonplace social obligations of human
loyalties. | |
100:6.6 Á¾±³ÀûÀÎ
»îÀÇ °¡Àå ³î¶ó¿î Ư¡ Áß Çϳª´Â ¿ªµ¿ÀûÀÌ°í ¼þ°íÇÑ ÆòÈ, ¾î¶² Àΰ£µµ ÀÌÇØÇϱâ Èûµç Æò¾È, ¸ðµç Àǽɰú È¥¶õÀÌ ¾øÀ½À»
¿¹°íÇÏ´Â ¿ìÁÖÀûÀÎ ÆòÈÀÌ´Ù. ±×·¯ÇÑ ¼öÁØÀÇ ¿µÀû ¾ÈÁ¤Àº ½Ç¸Á¿¡ ¸é¿ªÀÌ µÈ´Ù. ±×·¯ÇÑ ½ÅÀÚµéÀº ÀÌ·¸°Ô ¸»ÇÑ »çµµ ¹Ù¿ï°ú
°°´Ù: ¡°Á×À½À̳ª »îÀ̳ª, õ»ç³ª ±ºÁÖ³ª ´É·ÂÀ̳ª, ÇöÀç ÀÏÀ̳ª ¾ÕÀ¸·Î ´Ù°¡¿Ã ÀÏÀ̳ª, ³ôÀ̳ª ±íÀ̳ª, ±× ¹ÛÀÇ ´Ù¸¥
¾î¶² °Íµµ ¿ì¸®¸¦ Çϳª´ÔÀÇ »ç¶ûÀ¸·ÎºÎÅÍ ¶¼¾î³»Áö ¸øÇÒ °ÍÀ» ³»°¡ È®½ÅÇÑ´Ù.¡±
| One of the
most amazing earmarks of religious living is that dynamic and sublime
peace, that peace which passes all human understanding, that cosmic
poise which betokens the absence of all doubt and turmoil. Such
levels of spiritual stability are immune to disappointment. Such
religionists are like the Apostle Paul, who said: "I am persuaded
that neither death, nor life, nor angels, nor principalities, nor
powers, nor things present, nor things to come, nor height, nor
depth, nor anything else shall be able to separate us from the love
of God." | |
100:6.7 ̅ȗˤ˂
½Çü¸¦ ÆľÇÇÏ°í, ±Ã±ØÀ§¿¡ À̸£´Â ¸ñÇ¥¸¦ Ãß±¸ÇÏ´Â Á¾±³ÀÎÀÇ ÀÇ½Ä ¼Ó¿¡ °ÅÇÏ´Â, ½Â¸®ÇÏ´Â ¿µ±¤ÀÇ ½ÇÇö°ú ÇÔ²² ¿¬ÇյǾîÁø,
¾ÈÁ¤µÈ °¨°¢ÀÌ ÀÖ´Ù.
| There is a
sense of security, associated with the realization of triumphing
glory, resident in the consciousness of the religionist who has
grasped the reality of the Supreme, and who pursues the goal of
the Ultimate. | |
100:6.8 ½ÉÁö¾î
ÁøÈÇÏ´Â Á¾±³µµ Ã漺°ú Àå¾öÇÔ¿¡¼ ÀÌ ¸ðµç °ÍÀÌ ÁøÁ¤ÇÑ Ã¼ÇèÀÌ´Ù. ±×·¯³ª °è½Ã Á¾±³´Â Áø½ÇÇÒ »Ó ¾Æ´Ï¶ó ÈǸ¢ÇÏ´Ù.
È®´ëµÈ ¿µÀû ºñÀüÀÇ »õ·Î¿î Ã漺½ÉÀº »õ·Î¿î Â÷¿øÀÇ »ç¶û°ú Çå½Å, ºÀ»ç¿Í µ¿·á¾Ö¸¦ âÁ¶ÇÑ´Ù; ±×¸®°í ÀÌ ¸ðµç Çâ»óµÈ
»çȸÀû °üÁ¡Àº Çϳª´ÔÀÌ ¾Æ¹öÁöÀÌ°í »ç¶÷ÀÌ ÇüÁ¦ÀÎ È®ÀåµÈ ÀǽÄÀ» ³º´Â´Ù.
| Even evolutionary
religion is all of this in loyalty and grandeur because it is a
genuine experience. But revelatory religion is excellent as well
as genuine. The new loyalties of enlarged spiritual vision create
new levels of love and devotion, of service and fellowship; and
all this enhanced social outlook produces an enlarged consciousness
of the Fatherhood of God and the brotherhood of man. | |
100:6.9 ÁøȵÈ
Á¾±³¿Í °è½ÃµÈ Á¾±³ÀÇ Æ¯º°ÇÑ Â÷ÀÌÁ¡Àº ¼øÀüÈ÷ üÇèÀ¸·Î ¾òÀº Àΰ£ÀÇ ÁöÇý¿¡ ´õÇØÁö´Â »õ·Î¿î Ç°ÁúÀÇ ½ÅÀûÀÎ ÁöÇýÀÌ´Ù.
±×·¯³ª Àΰ£ÀÇ Á¾±³µé°ú ÇÔ²²ÇÏ´Â ÀÌ Ã¼ÇèÀº Â÷ÈÄ¿¡ ´Ã¾î³ª´Â ½ÅÀûÀÎ ÁöÇý¿Í ¿ìÁÖÀû ÅëÂû·ÂÀÇ ¼ö¿©¸¦ ¹ÞÀ» ¼ö ÀÖ´Â ´É·ÂÀ»
°³¹ßÇÑ´Ù.
| The characteristic
difference between evolved and revealed religion is a new quality
of divine wisdom which is added to purely experiential human wisdom.
But it is experience in and with the human religions that develops
the capacity for subsequent reception of increased bestowals of
divine wisdom and cosmic insight. |
100:7.1 ºñ·Ï À¯¶õ½Ã¾ÆÀÇ º¸Åë ÇÊ»çÀÚ´Â ³ª»ç·¿
¿¹¼ö°¡ À°Ã¼¸¦ ÀÔ°í ¸Ó¹«¸£¸é¼ ¾òÀº ±× ³ôÀº ¼ºÇ°ÀÇ ¿Ï¼ºÀ» ¹Ù¶ö ¼ö´Â ¾øÁö¸¸, ¸ðµç ÇÊ»ç ½Å¾ÓÀÎÀº ¿¹¼öÀÇ ¼º°ÝÀÌ
¿ÏÀüÇØÁø ±æÀ» µû¶ó¼, Æ°Æ°ÇÏ°í ÅëÀÏµÈ ¼º°ÝÀ» ¹ß´Þ½Ãų ¼ö ÀÖ´Ù. ÁÖ(Master)ÀÇ ¼º°Ý(personality)ÀÇ
µ¶Æ¯ÇÑ ¸ð½ÀÀº ¿ÏÀüÇϱ⺸´Ù ±ÕÇüÀâÈù °Í, ¸Å¿ì Á¤±³ÇÏ°í ±ÕÇü ÀâÈù ÅëÀÏÀÌ´Ù. ¿¹¼ö¸¦ °¡Àå È¿°ú ÀÖ°Ô º¸¿©ÁÖ´Â °ÍÀº
´ÙÀ½ÀÇ ¾î¶² »ç¶÷ÀÇ ¿¹ÀÌ´Ï, ¿¹¼ö¸¦ °í¹ßÇÏ´Â ÀÚµé ¾Õ¿¡ ¼ ÀÖ´Â ÁÖ¸¦ ÇâÇÏ¿© ¼ÕÁþÇÏ¸é¼ ±×´Â ÀÌ·¸°Ô ¸»Çß´Ù: ¡°ÀÌ
»ç¶÷À» º¸¶ó!¡±(*) | 7. The Acme of Religious Living 100:7.1 Although the average mortal of Urantia cannot hope to attain the high perfection of character which Jesus of Nazareth acquired while sojourning in the flesh, it is altogether possible for every mortal believer to develop a strong and unified personality along the perfected lines of the Jesus personality. The unique feature of the Master's personality was not so much its perfection as its symmetry, its exquisite and balanced unification. The most effective presentation of Jesus consists in following the example of the one who said, as he gestured toward the Master standing before his accusers, "Behold the man!" | |
100:7.2 ¿¹¼öÀÇ
ÇÑ°á°°Àº ÀÎÀÚÇÔÀº »ç¶÷ÀÇ ¸¶À½À» ¿ï·ÈÁö¸¸, ±×ÀÇ °ÀÎÇÑ ¼ºÇ°ÀÇ ÈûÀº ÃßÁ¾ÀÚµéÀ» ³î¶ó°Ô Çß´Ù. ±×´Â ÂüÀ¸·Î ¼º½ÇÇß´Ù;
±×¿¡°Ô´Â À§¼±ÀÚÀÇ Æ¼°¡ ÀüÇô ¾ø¾ú´Ù. ±×´Â ÀüÇô ²Ù¹ÒÀÌ ¾ø¾ú´Ù; ±×´Â Ç×»ó ¸Å¿ì Âü½ÅÇÏ°Ô Áø½ÇÇß´Ù. ±×´Â °áÄÚ °¡½ÄÀûÀ¸·Î
±¼Áö ¾Ê¾Ò°í, ¼ÓÀÓ¼ö¿¡ ÀÇÁöÇÏÁöµµ ¾Ê¾Ò´Ù. Áø¸®¸¦ °¡¸£Ä£ ±×´ë·Î ±×´Â Áø¸®¸¦ ½ÇõÇÏ¿´´Ù. ±×´Â ¹Ù·Î ±× Áø¸®¿´´Ù.
±×ÀÇ ¼¼´ë¿¡°Ô ±¸¿øÀÇ Áø¸®¸¦ ¼º½ÇÇÏ°Ô ¼±Æ÷ÇÏ´Â °ÍÀÌ ¶§¶§·Î °íÅëÀ» °¡Á®¿ÔÁö¸¸, ±×´Â ±×·± Áø¸®¸¦ ¼±Æ÷ÇÒ ¼ö¹Û¿¡ ¾ø¾ú´Ù.
±×´Â ÀǽÉÇÏÁö ¾Ê°í ¸ðµç Áø¸®¿¡ Ã漺Çß´Ù.
| The unfailing
kindness of Jesus touched the hearts of men, but his stalwart strength
of character amazed his followers. He was truly sincere; there was
nothing of the hypocrite in him. He was free from affectation; he
was always so refreshingly genuine. He never stooped to pretense,
and he never resorted to shamming. He lived the truth, even as he
taught it. He was the truth. He was constrained to proclaim saving
truth to his generation, even though such sincerity sometimes caused
pain. He was unquestioningly loyal to all truth. | |
100:7.3 ±×·¯³ª
ÁÖ´Â ³Ê¹« ÇÕ¸®ÀûÀ̾ú°í °¡±îÀÌ °¡±â ½¬¿ü´Ù. ±×´Â ¸ðµç ¼¶±è¿¡ ÀÖ¾î¼ ¸Å¿ì ½Ç¿ëÀûÀ̾úÁö¸¸, ±×ÀÇ ¸ðµç °èȹÀº ±×·¯ÇÑ
ÀÎÁ¤µÈ »ó½Ä¿¡ ¹þ¾î³ªÁö ¾Ê´Â Ư¡À» °¡Á³´Ù. ±×´Â ±«ÆÅÇÏ°í º¯´ö½º·´°í ±âÀÌÇÑ ¼ºÇâÀÌ ÀüÇô ¾ø¾ú´Ù. º¯´öÀ» ºÎ¸®°Å³ª
È÷½ºÅ׸®¸¦ º¸ÀÎ ÀûÀÌ ¾ø¾ú´Ù. ¾î¶² °¡¸£Ä§¿¡µµ, ¹«½¼ ÀÏÀ» ÇàÇصµ, Ưº°ÇÑ ¿¹ÀÇ ¹Ù¸¥ °¨°¢°ú ¾Æ¿ï·¯ ¾ðÁ¦³ª Áö±ØÇÑ
ºÐº°ÀÌ ÀÖ¾ú´Ù.
| But the Master
was so reasonable, so approachable. He was so practical in all his
ministry, while all his plans were characterized by such sanctified
common sense. He was so free from all freakish, erratic, and eccentric
tendencies. He was never capricious, whimsical, or hysterical. In
all his teaching and in everything he did there was always an exquisite
discrimination associated with an extraordinary sense of propriety.
| |
100:7.4 »ç¶÷ÀÇ
¾Æµé(Son of Man)Àº ¾ðÁ¦³ª ±ÕÇü ÀâÈù ¼º°ÝÀ̾ú´Ù. ÀûµéÁ¶Â÷ ±×¿¡°Ô ÁøÁöÇÑ Á¸°æ½ÉÀ» º¸¿´´Ù. ±×µéÀº ±×°¡ ¾Õ¿¡
ÀÖ´Â °ÍÀ» µÎ·Á¿öÇϱ⵵ Çß´Ù. ¿¹¼ö´Â µÎ·Á¿òÀÌ ¾ø¾ú´Ù. ½Å¼ºÇÑ ¿Á¤ÀÌ °¡µæÇßÁö¸¸, °áÄÚ ±¤½ÅÀ» º¸ÀÌÁö ¾Ê¾Ò´Ù. °¨Á¤ÀÌ
»ì¾Æ À־ °áÄÚ °¡º±Áö ¾Ê¾Ò´Ù. »ó»ó·ÂÀÌ ÀÖ¾úÀ¸³ª ¾ðÁ¦³ª ½Ç¿ëÀûÀ̾ú´Ù. ±×´Â ¼ÖÁ÷È÷ ¸»ÇÏ¸é »îÀÇ ½Çü¿¡ Á÷¸éÇßÁö¸¸,
±×´Â °áÄÚ ¹«µð°Å³ª µûºÐÇÏÁö ¾Ê¾Ò´Ù. ¿ë±â°¡ À־ °áÄÚ ¹«¸ðÇÏÁö ¾Ê¾Ò°í, ½ÅÁßÇßÀ¸³ª °áÄÚ ºñ°ÌÇÏÁö ¾Ê¾Ò´Ù. µ¿Á¤½ÉÀÌ
À־ °¨Á¤¿¡ ºüÁöÁö ¾Ê¾Ò°í, µ¶Æ¯Çصµ ÀÌ»óÇÏÁö ¾Ê¾Ò´Ù. °æ°ÇÇصµ °Å·èÇÑ Ã¼ÇÏÁö ¾Ê¾Ò´Ù. ±×¸®°í ±×´Â ±×·¸°Ô ¿ÏÀüÈ÷
ÅëÇյǾî ÀÖ¾ú±â ¶§¹®¿¡, ±×´Â ±×·¸°Ô ±ÕÇüÀÌ ÀâÇô ÀÖ¾ú´Ù.
| The Son of
Man was always a well-poised personality. Even his enemies maintained
a wholesome respect for him; they even feared his presence. Jesus
was unafraid. He was surcharged with divine enthusiasm, but he never
became fanatical. He was emotionally active but never flighty. He
was imaginative but always practical. He frankly faced the realities
of life, but he was never dull or prosaic. He was courageous but
never reckless; prudent but never cowardly. He was sympathetic but
not sentimental; unique but not eccentric. He was pious but not
sanctimonious. And he was so well-poised because he was so perfectly
unified. | |
100:7.5 ¿¹¼öÀÇ
°íÀ¯¼ºÀº Èçµé¸®Áö ¾Ê¾Ò´Ù. ±×´Â ÀüÅë¿¡ ¾ô¸ÅÀ̰ųª Á¼Àº °ü½À¿¡ Á¾Ã³·³ ¼øÁ¾ÇÏÁö ¾Ê¾Ò´Ù. ÀǽÉÀÇ ¿©Áö ¾øÀÌ Àڽۨ ÀÖ°Ô
¸»Çß°í, Àý´ëÀû ±ÇÀ§¸¦ °¡Áö°í °¡¸£ÃÆ´Ù. ±×ÀÇ ¶Ù¾î³ °íÀ¯¼ºÀº ±×ÀÇ ¼±Á¶¿Í ±× ½Ã´ë »ç¶÷µéÀÇ °¡¸£Ä§ ¼Ó¿¡ ÀÖ´Â Áø¸®ÀÇ
º¸¹è¸¦ ³õÄ¡Áö ¾Ê¾Ò´Ù. ±×ÀÇ °¡¸£Ä§¿¡¼ °¡Àå º»ÁúÀûÀÎ °ÍÀº µÎ·Á¿ò°ú Èñ»ý¹°À» ¹ÙÄ¡´Â °ü½À ´ë½Å¿¡ »ç¶û°ú ÀÚºñ¸¦ °Á¶ÇÑ
°ÍÀ̾ú´Ù.
| Jesus' originality
was unstifled. He was not bound by tradition or handicapped by enslavement
to narrow conventionality. He spoke with undoubted confidence and
taught with absolute authority. But his superb originality did not
cause him to overlook the gems of truth in the teachings of his
predecessors and contemporaries. And the most original of his teachings
was the emphasis of love and mercy in the place of fear and sacrifice.
| |
100:7.6 ¿¹¼ö´Â
´ë´ÜÈ÷ ³ÐÀº °ßÁö¿¡¼ ¼¼»óÀ» º¸¾Ò´Ù. ±×´Â ÃßÁ¾Àڵ鿡°Ô ¸ðµç ¹ÎÁ·¿¡°Ô º¹À½À» ÀüÆÄÇ϶ó°í ±ÇÇß´Ù. ±×´Â ÀüÇô ÆíÇùÇÏÁö
¾Ê¾Ò´Ù. »ç¶÷À» ºÒ½ÖÈ÷ ¿©±â´Â ¸¶À½Àº ¿Â Àηù, ¾Æ´Ï ÇÑ ¿ìÁÖÁ¶Â÷µµ Æ÷ÇÔÇß´Ù. ¾ðÁ¦³ª ±×ÀÇ ÃÊ´ë´Â, ¡°´©±¸µçÁö ±×¸¦
¿À°Ô Ç϶ó.¡± ¿´´Ù.
| Jesus was very
broad in his outlook. He exhorted his followers to preach the gospel
to all peoples. He was free from all narrow-mindedness. His sympathetic
heart embraced all mankind, even a universe. Always his invitation
was, "Whosoever will, let him come." | |
100:7.7 ¿¹¼ö¿¡
°üÇØ »ç¶÷µéÀº ¡°±×´Â Çϳª´ÔÀ» ½Å·ÚÇß´Ù¡±°í Áø½ÇµÇ°Ô ¸»Çß´Ù. ±×´Â »ç¶÷µé °¡¿îµ¥ °¡Àå ¼þ°íÇÑ Á¸Àç·Î¼ Çϴÿ¡ °è½Å
Çϳª´ÔÀ» ½Å·ÚÇß´Ù. ¾î¸°¾ÆÀÌ°¡ ¶¥¿¡¼ ºÎ¸ð¸¦ ½Å·ÚÇÏ´Â °Íó·³ ¾Æ¹öÁö¸¦ ÀÇÁöÇß´Ù. ±×ÀÇ ¹ÏÀ½Àº ¿ÏÀüÇßÁö¸¸, °áÄÚ ÁÖÁ¦
³ÑÁö ¾Ê¾Ò´Ù. ÀÚ¿¬ÀÌ ¾Æ¹«¸® ÀÜÀÎÇÏ°Ô º¸ÀÏÁö¾ðÁ¤, ÀÌ ¶¥¿¡¼ Àΰ£ÀÇ º¹Áö¿¡ ´ëÇØ ¾Æ¹«¸® ¹«°ü½ÉÇØ º¸ÀÏÁö¾ðÁ¤, ¿¹¼ö´Â
¹ÏÀ½ ¾È¿¡¼ °áÄÚ Èçµé¸®Áö ¾Ê¾Ò´Ù. ½Ç¸Á¿¡ ¸é¿ªÀÌ µÇ¾ú°í, ¹ÚÇØ¿¡ ¿µÇâÀ» ¹ÞÁö ¾Ê¾Ò´Ù. ±×´Â ½ÇÆзΠº¸ÀÌ´Â °Í¿¡ ¸¶À½ÀÌ
Èçµé¸®Áö ¾Ê¾Ò´Ù.
| Of Jesus it
was truly said, "He trusted God." As a man among men he
most sublimely trusted the Father in heaven. He trusted his Father
as a little child trusts his earthly parent. His faith was perfect
but never presumptuous. No matter how cruel nature might appear
to be or how indifferent to man's welfare on earth, Jesus never
faltered in his faith. He was immune to disappointment and impervious
to persecution. He was untouched by apparent failure. | |
100:7.8 ±×´Â
ÇüÁ¦·Î¼ Àΰ£µéÀ» »ç¶ûÇß°í, µ¿½Ã¿¡ »ç¶÷µéÀÇ Å¸°í³ ÀÚÁú°ú ÈÄõÀûÀÎ ÀÚÁúÀÌ ¾î¶»°Ô ´Ù¸¥Áö¸¦ ÀνÄÇß´Ù. ¡°±×´Â °¡´Â
°÷¸¶´Ù ÁÁÀº ÀÏÀ» ÇÏ¿´´Ù.¡±
| He loved men
as brothers, at the same time recognizing how they differed in innate
endowments and acquired qualities. "He went about doing good."
| |
100:7.9 ¿¹¼ö´Â
À¯³È÷ ¸í¶ûÇÑ ºÐÀ̾úÁö¸¸, ¸Í¸ñÀûÀÌ°í ¹«¸®ÇÑ ³«ÃµÁÖÀÇÀÚ´Â ¾Æ´Ï¾ú´Ù. ±×´Â ´Ã ÀÌ·¸°Ô °Ý·ÁÀÇ ¸»¾¸À» ÁÖ¾ú´Ù, ¡°Èû³»¶ó.¡±¿´´Ù.
±×°¡ ÀÌó·³ Àڽۨ Àִ ŵµ¸¦ À¯ÁöÇÒ ¼ö ÀÖ¾ú´ø °ÍÀº Çϳª´Ô¿¡ ´ëÇÑ Èçµé¸² ¾ø´Â È®°íÇÑ ¹ÏÀ½°ú Àΰ£¿¡ ´ëÇÑ ½Å·Ú°¨
¶§¹®À̾ú´Ù. ±×´Â ¸ðµç »ç¶÷À» »ç¶ûÇÏ°í ¹Ï¾ú±â ¶§¹®¿¡ Ç×»ó °¨µ¿ÀûÀ¸·Î ¹è·ÁÇß´Ù. ±×·¯³ª ±×´Â Ç×»ó ÀÚ½ÅÀÇ ½Å³ä¿¡ Ãæ½ÇÇß°í
¾Æ¹öÁöÀÇ ÀÇÁö¿¡ µû¶ó Çå½ÅÇÏ´Â µ¥ ÀÖ¾î ¸Å¿ì È®°íÇß´Ù.
| Jesus was an
unusually cheerful person, but he was not a blind and unreasoning
optimist. His constant word of exhortation was, "Be of good
cheer." He could maintain this confident attitude because of
his unswerving trust in God and his unshakable confidence in man.
He was always touchingly considerate of all men because he loved
them and believed in them. Still he was always true to his convictions
and magnificently firm in his devotion to the doing of his Father's
will. | |
100:7.10 ÁÖ´Â
Ç×»ó °ü´ëÇß´Ù. ±×´Â ¡°¹Þ´Â °Íº¸´Ù ÁÖ´Â °ÍÀÌ ´õ º¹ÀÌ ÀÖ´Ù.¡± ¶ó°í ¸»ÇÏ´Â °Í¿¡ ÁöÄ¡Áö ¾Ê¾Ò´Ù. ¡°³ÊÈñ°¡ °ÅÀú ¹Þ¾ÒÀ¸´Ï,
°ÅÀú ÁÖ¾î¶ó.¡±°í Çϼ̴Ù. ±×´Â ¹«ÇÑÀÌ ³Ê±×·¯¿ü´Âµ¥µµ, °áÄÚ ³¶ºñÇϰųª »çÄ¡ÇÏÁö ¾Ê¾Ò´Ù. ±×´Â ±¸¿øÀ» ¹Þ±â À§Çؼ
¹Ï¾î¾ß ÇÑ´Ù°í °¡¸£ÃÆ´Ù. ¡°´©±¸µçÁö ±¸ÇÏ´Â ÀÚ´Â ¾òÀ» °ÍÀÌ´Ù.¡±
| The Master
was always generous. He never grew weary of saying, "It is
more blessed to give than to receive." Said he, "Freely
you have received, freely give." And yet, with all of his unbounded
generosity, he was never wasteful or extravagant. He taught that
you must believe to receive salvation. "For every one who seeks
shall receive." | |
100:7.11 ±×´Â
¼ÖÁ÷ÇßÀ¸³ª ¾ðÁ¦³ª Ä£ÀýÇß´Ù. ±×´Â ÀÌ·¸°Ô ¸»Çß´Ù, ¡°±×·¸Áö ¾Ê´Ù¸é, ³»°¡ ³ÊÈñ¿¡°Ô ¸»ÇßÀ» °ÍÀÌ´Ù.¡± ÁËÀÎÀ» »ç¶ûÇÏ°í
Á˸¦ ¹Ì¿öÇÑ´Ù°í °Åħ¾øÀÌ ÀÇ°ßÀ» ¸»Çß´Ù. ±×·¯³ª ÀÌ·¸°Ô ³î¶ø°Ô ¼ÖÁ÷ÇÏ¸é¼ ³»³» ±×´Â ¾î±è¾øÀÌ °øÆòÇß´Ù.
| He was candid,
but always kind. Said he, "If it were not so, I would have
told you." He was frank, but always friendly. He was outspoken
in his love for the sinner and in his hatred for sin. But throughout
all this amazing frankness he was unerringly fair. | |
100:7.12 ¿¹¼ö´Â
¶§¶§·Î Àΰ£Àû ½½ÇÄÀÇ ÀÜÀ» ±í¼÷ÀÌ ¸¶¼ÌÀ½¿¡µµ, ÇÑ°á°°ÀÌ ÄèÈ°Çß´Ù. ±×´Â µÎ·Á¿ò ¾øÀÌ ½ÇÁ¸ÀûÀÎ ½Çüµé¿¡ Á÷¸éÇßÁö¸¸,
Çϴóª¶ó º¹À½¿¡ ´ëÇÑ ¿Á¤À¸·Î °¡µæ Â÷ ÀÖ¾ú´Ù. ±×·¯³ª ±×´Â ±×ÀÇ ¿Á¤À» ÅëÁ¦Çß´Ù; °áÄÚ ¿½ÉÀÌ ±×¸¦ Áö¹èÇÏÁö ¾Ê¾Ò´Ù.
±×´Â ¡°¾Æ¹öÁöÀÇ ÀÏ¡±¿¡ Àü½ÉÀü·ÂÀ» ±â¿ï¿´´Ù. ÀÌ ½Å¼ºÇÑ ¿Á¤Àº ºñ¿µÀûÀÎ ÇüÁ¦µé·Î ÇÏ¿©±Ý ±×°¡ ¹ÌÃÆ´Ù°í »ý°¢ÇÏ°Ô ¸¸µé¾úÁö¸¸,
¹Ù¶óº¸´Â ¿ìÁÖ´Â ±×¸¦ ¿ÂÀüÇÑ º»º¸±â·Î¼, ³ôÀº ¼öÁØÀÇ ¿µÀû »î¿¡ ´ëÇÑ ÃÖ»ó ÇÊ»çÀÚÀÇ Çå½Å¿¡ ´ëÇÑ ¿øÇüÀ¸·Î¼ Æò°¡Çß´Ù.
±×¸®°í ±×ÀÇ ÅëÁ¦µÈ ¿Á¤Àº Àü¿°¼ºÀÌ ÀÖ¾ú´Ù; ±×ÀÇ µ¿·áµéÀº ±×ÀÇ ½Å¼ºÇÑ ³«ÃµÁÖÀǸ¦ ³ª´ ¼ö Àִ ŵµ¸¦ °®°Ô µÇ¾ú´Ù.
| Jesus was consistently
cheerful, notwithstanding he sometimes drank deeply of the cup of
human sorrow. He fearlessly faced the realities of existence, yet
was he filled with enthusiasm for the gospel of the kingdom. But
he controlled his enthusiasm; it never controlled him. He was unreservedly
dedicated to "the Father's business." This divine enthusiasm
led his unspiritual brethren to think he was beside himself, but
the onlooking universe appraised him as the model of sanity and
the pattern of supreme mortal devotion to the high standards of
spiritual living. And his controlled enthusiasm was contagious;
his associates were constrained to share his divine optimism. | |
100:7.13 ÀÌ
°¥¸±¸® »ç¶÷Àº ½½ÆÛÇÏ´Â »ç¶÷ÀÌ ¾Æ´Ï¾ú´Ù; Áñ°Å¿î »ç¶÷À̾ú´Ù. ¡°±â»µÇÏ°í Áö±ØÈ÷ Áñ°Å¿öÇ϶ó¡±ÇÏ°í ´Ã ¸»Çß´Ù. ±×·¯³ª
Àǹ«°¡ ¿ä±¸µÉ ¶§, ±×´Â ±â²¨ÀÌ ¡°Á×À½ÀÇ ±×´ÃÁø °ñÂ¥±â¡±¸¦ ¿ë°¨ÇÏ°Ô °É¾ú´Ù. ±×´Â ±â»µÇϸ鼵µ µ¿½Ã¿¡ °â¼ÕÇß´Ù.
| This man of
Galilee was not a man of sorrows; he was a soul of gladness. Always
was he saying, "Rejoice and be exceedingly glad." But
when duty required, he was willing to walk courageously through
the "valley of the shadow of death." He was gladsome but
at the same time humble. | |
100:7.14 ±×ÀÇ
¿ë±â´Â ±×ÀÇ Àγ»½É¿¡ ¸øÁö¾Ê¾Ò´Ù. ¶§ À̸£°Ô ÇൿÇϵµ·Ï ¾Ð·ÂÀ» ¹Þ¾ÒÀ» ¶§, ±×´Â ¡°³» ¶§°¡ ¾ÆÁ÷ ¿ÀÁö ¾Ê¾Ò´Ù¡±¶ó°í
´ë´äÇÒ »ÓÀ̾ú´Ù. ±×´Â °áÄÚ ¼µÎ¸£Áö ¾Ê¾Ò´Ù. ±×ÀÇ Â÷ºÐÇÑ ÀÚ¼¼´Â ¶Ù¾î³µ´Ù. ±×·¯³ª ¾ÇÀ» º¸°í¼ ÀÚÁÖ ºÐ°³ÇÏ¿´°í,
Á˸¦ ÂüÁö ¸øÇß´Ù. À̵û±Ý ¶¥¿¡ ÀÖ´Â ÀÚ³àµéÀÇ º¹Áö¿¡ ÇØ°¡ µÇ´Â °Í¿¡ ÀúÇ×Çϱâ À§ÇØ °ÇÏ°Ô ¸¶À½ÀÌ ¿òÁ÷¿´´Ù. ±×·¯³ª
ÁË¿¡ ´ëÇÑ ±×ÀÇ ºÐ³ë´Â °áÄÚ ÁËÀο¡ ´ëÇÑ ºÐ³ë·Î À̾îÁöÁö ¾Ê¾Ò´Ù.
| His courage
was equaled only by his patience. When pressed to act prematurely,
he would only reply, "My hour has not yet come." He was
never in a hurry; his composure was sublime. But he was often indignant
at evil, intolerant of sin. He was often mightily moved to resist
that which was inimical to the welfare of his children on earth.
But his indignation against sin never led to anger at the sinner. | |
100:7.15 ±×ÀÇ
¿ë±â´Â ´ë´ÜÇßÁö¸¸, °áÄÚ ¹«¸ðÇÏÁö´Â ¾Ê¾Ò´Ù. ±×ÀÇ Ç¥¾î´Â ¡°µÎ·Á¿öÇÏÁö ¸»¶ó¡±¿´´Ù. ±×´Â ´ë´ÜÈ÷ ¿ë±â°¡ ÀÖ¾ú°í, ¶§¶§·Î
¿µ¿õÀûÀ̾ú´Ù. ±×·¯³ª ±×ÀÇ ¿ë±â´Â ½ÅÁßÇÔÀÌ ÀÖ¾ú°í À̼ºÀ¸·Î ÅëÁ¦µÇ¾ú´Ù. ±× ¿ë±â´Â ¹ÏÀ½¿¡¼ »ý°Ü³ ¿ë±â¿´°í, ¸Í¸ñÀûÀÎ
ÃßÁ¤ÀÇ ¹«¸ðÇÔÀÌ ¾Æ´Ï¾ú´Ù. ±×´Â Á¤¸» ¿ë°¨ÇßÁö¸¸, °áÄÚ ¸¸¿ëÀ» ºÎ¸®Áö ¾Ê¾Ò´Ù.
| His courage
was magnificent, but he was never foolhardy. His watchword was,
"Fear not." His bravery was lofty and his courage often
heroic. But his courage was linked with discretion and controlled
by reason. It was courage born of faith, not the recklessness of
blind presumption. He was truly brave but never audacious. | |
100:7.16 ÁÖ(ñ«)´Â
°æ¿Ü½ÉÀÇ º»º¸±â¿´´Ù. ÀþÀ»¶§¿¡µµ ±×ÀÇ ±âµµ´Â ÀÌ·¸°Ô ½ÃÀÛÇß´Ù, ¡°Çϴÿ¡ °è½Å ¿ì¸® ¾Æ¹öÁö¿©, ±× À̸§À» °Å·èÇÏ°Ô ÇϼҼ.¡±
±×´Â µ¿·áµéÀÌ À߸ø ¿¹¹èÇÏ´Â °ÍÁ¶Â÷ Á¸ÁßÇÏ¿´´Ù. ±×·¯³ª ÀÌ°ÍÀº ±×°¡ Á¾±³Àû ÀüÅëÀ» °ø°ÝÇϰųª Àΰ£ÀÇ À߸øµÈ ¹ÏÀ½À»
°ø°ÝÇÏ´Â °ÍÀ» ¸·Áö ¸øÇß´Ù. ±×´Â ÂüµÈ °Å·èÇÔ¿¡ ´ëÇÑ °æ¿Ü½ÉÀÌ ³ÑÃijµ°í, µ¿·áµé¿¡°Ô ¡°³ÊÈñ °¡¿îµ¥ ´©°¡ ³ª¸¦ ÁË ÀÖ´Ù°í
ÆÇ´ÜÇÏ´À³Ä?¡±ÇÏ°í ¸»ÇÏ¸é¼ Á¤´çÇÏ°Ô È£¼ÒÇÒ ¼ö ÀÖ¾ú´Ù.
| The Master
was a pattern of reverence. The prayer of even his youth began,
"Our Father who is in heaven, hallowed be your name."
He was even respectful of the faulty worship of his fellows. But
this did not deter him from making attacks on religious traditions
or assaulting errors of human belief. He was reverential of true
holiness, and yet he could justly appeal to his fellows, saying,
"Who among you convicts me of sin?" | |
100:7.17 ¿¹¼öÀÇ
À§´ëÇÔÀº ±×°¡ ¼±Ç߱⠶§¹®À̾ú°í, ¿©ÀüÈ÷ ±×´Â ¾î¸°¾ÆÀ̵é°ú Ä£±³ Çß´Ù. ±×´Â °³ÀÎÀû »î¿¡¼ ¿ÂÈÇÏ°í °â¼ÕÇßÁö¸¸, ¿ìÁÖ¿¡¼´Â
¿ÏÀüÇØÁø »ç¶÷À̾ú´Ù. ±×ÀÇ µ¿·áµéÀº ´©°¡ ½ÃÅ°Áö ¾Ê¾Æµµ ±×¸¦ ÁÖ(Master)¶ó°í ºÒ·¶´Ù.
| Jesus was
great because he was good, and yet he fraternized with the little
children. He was gentle and unassuming in his personal life, and
yet he was the perfected man of a universe. His associates called
him Master unbidden. | |
100:7.18 ¿¹¼ö´Â
¿ÏÀüÇÏ°Ô ÅëÀÏµÈ Àΰ£ ¼º°ÝÀÚ(personality)¿´´Ù. ±×¸®°í ¿À´Ã³¯, °¥¸±¸®¿¡¼ ÇÑ °Íó·³, ±×´Â °è¼ÓÇؼ ÇÊ»çÀÚÀÇ
üÇèÀ» ÅëÇÕÇÏ°í Àΰ£ÀÇ ³ë·ÂÀ» Á¶À²ÇÑ´Ù. ±×´Â »îÀ» ÅëÇÕÇÏ°í, ¼ºÇ°À» °í±ÍÇÏ°Ô, üÇèÀ» ´ÜÀÏÈÇÑ´Ù. ±×´Â Àΰ£ÀÇ Áö¼º
¼Ó¿¡ µé¾î°¡ ±× Áö¼ºÀ» ³ôÀÌ°í º¯È½ÃÅ°°í ±× ¸ð½ÀÀ» º¯¸ð½ÃŲ´Ù. ÀÌ ¸»¾¸Àº ±ÛÀÚ ±×´ë·Î Âü¸»ÀÌ´Ù, ¡°´©±¸µçÁö ±×¸®½ºµµ
¿¹¼ö°¡ ±× ¾È¿¡ ÀÖÀ¸¸é »õ·Î¿î ÇÇÁ¶¹°ÀÌ´Ù; ÀÌÀü °ÍÀº Áö³ª°¬´Ù; º¸¶ó, ¸ðµç °ÍÀÌ »õ·Ó°Ô µÈ´Ù.¡±
| Jesus was the
perfectly unified human personality. And today, as in Galilee, he
continues to unify mortal experience and to co-ordinate human endeavors.
He unifies life, ennobles character, and simplifies experience.
He enters the human mind to elevate, transform, and transfigure
it. It is literally true: "If any man has Christ Jesus within
him, he is a new creature; old things are passing away; behold,
all things are becoming new." | |
100:7.19 [³×¹Ùµ·ÀÇ
ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥ÇÏ¿´´Ù.]
| [Presented
by a Melchizedek of Nebadon.] |