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4. °è½ÃÀÇ ÇÑ°è |
8. ¹ÏÀ½°ú ½Å³ä 9. Á¾±³¿Í µµ´ö¼º 10. »ç¶÷À» ÇعæÇÏ´Â Á¾±³ |
Á¦ 101 Æí
| Paper
101 The Real Nature of Religion | |
101:0.1 Á¾±³´Â,
Àΰ£ÀÌ Ã¼ÇèÇÏ´Â °ÍÀ¸·Î¼, ÁøÈÇÏ´Â ¾ß¸¸ÀÎÀÇ ¿ø½ÃÀû µÎ·Á¿òÀÇ ³ë¿¹ »óÅ¿¡¼ ¿µ¿øÇÑ Çϳª´ÔÀÇ ¾ÆµéÀÓÀ» ÃÖ»óÀ¸·Î ÀǽÄÇÏ´Â
¼þ°íÇÏ°í Àå¾öÇÑ ¹ÏÀ½ÀÇ ÀÚÀ¯¿¡ À̸£±â±îÁö¸¦ Æ÷ÇÔÇÑ´Ù.
| Religion, as
a human experience, ranges from the primitive fear slavery of the
evolving savage up to the sublime and magnificent faith liberty
of those civilized mortals who are superbly conscious of sonship
with the eternal God. | |
101:0.2 Á¾±³´Â
ÁøÃëÀû »çȸÀÇ ÁøÈ¿¡¼ »ý±â´Â Áøº¸µÈ À±¸®¿Í µµ´öÀÇ ¼±±¸ÀÚÀÌ´Ù. ±×·¯³ª Á¾±³ ±× ÀÚü´Â, ´ÜÁö µµ´öÀû ¿îµ¿ÀÌ ¾Æ´ÏÁö¸¸,
Ç¥¸é¿¡ º¸ÀÌ´Â »çȸÀû ¸ð½ÀµéÀº Àΰ£ »çȸÀÇ À±¸®Àû¤ýµµ´öÀû ¿òÁ÷ÀÓ¿¡ ÈûÂ÷°Ô ¿µÇâÀ» ³¢Ä£´Ù. Ç×»ó Á¾±³´Â »ç¶÷ÀÇ ÁøÈÇÏ´Â
º»¼º¿¡ ¿µ°¨À» ÁÖÁö¸¸, Á¾±³°¡ ±× ÁøÈÀÇ ºñ¹ÐÀº ¾Æ´Ï´Ù.
| Religion is
the ancestor of the advanced ethics and morals of progressive social
evolution. But religion, as such, is not merely a moral movement,
albeit the outward and social manifestations of religion are mightily
influenced by the ethical and moral momentum of human society. Always
is religion the inspiration of man's evolving nature, but it is
not the secret of that evolution. | |
101:0.3 Á¾±³,
¼º°ÝÀÚÀÇ È®½Å-¹ÏÀ½Àº, ȸÀÇÀûÀÎ ¹°Áú Áö¼º ¾È¿¡¼ ž´Â Àý¸ÁÀÇ ¾âÆÅÇÑ ¸ð¼øµÈ ³í¸®¸¦ Ç×»ó ÀÌ±æ ¼ö ÀÖ´Ù. ¡°¼¼»óÀ¸·Î
³ª¿À´Â ¸ðµç »ç¶÷À» ºñÃß´Â ÂüµÈ ºû¡±ÀÇ ÂüµÇ°í ÁøÁ¤ÇÑ ³»¸éÀÇ ¼Ò¸®°¡ Á¤¸»·Î ÀÖ´Ù. ÀÌ ¿µÀÇ ÀεµÇϽÉÀº Àΰ£ÀÇ ¾ç½É¿¡¼
¿ì·¯³ª´Â À±¸®Àû ÀçÃË°ú ´Ù¸£´Ù. Á¾±³Àû È®½Å¿¡ ´ëÇÑ ´À³¦Àº °¨Á¤ ±× ÀÌ»óÀÌ´Ù. Á¾±³°¡ ÁÖ´Â È®½ÅÀº Áö¼ºÀÇ ÀÌÄ¡¸¦ ÃÊ¿ùÇϸç,
½ÉÁö¾î öÇÐÀÇ ³í¸®µµ ÃÊ¿ùÇÑ´Ù. Á¾±³´Â ¹ÏÀ½, ½Å·Ú, È®½ÅÀÌ´Ù.
| Religion, the
conviction-faith of the personality, can always triumph over the
superficially contradictory logic of despair born in the unbelieving
material mind. There really is a true and genuine inner voice, that
"true light which lights every man who comes into the world."
And this spirit leading is distinct from the ethical prompting of
human conscience. The feeling of religious assurance is more than
an emotional feeling. The assurance of religion transcends the reason
of the mind, even the logic of philosophy. Religion is faith, trust,
and assurance. |
101:1.1 ÂüµÈ Á¾±³´Â ÀÚ¿¬Àû Áõ¸íÀ¸·Î Ã߷еǰí ÀÔÁõµÉ ¼ö Àִ öÇÐÀû ¹ÏÀ½ÀÇ Ã¼°è°¡ ¾Æ´Ï¸ç, ³¶¸¸ÀûÀÎ ½ÅºñÁÖÀÇ ½ÅºÀÀڵ鸸ÀÌ Áñ±æ ¼ö ÀÖ´Â, ȯ»óÀû ȲȦ°¨À̳ª, ȯ»óÀûÀÌ°í ½Åºñ·Î¿î üÇèµµ ¾Æ´Ï´Ù. Á¾±³´Â À̼ºÀÇ »ê¹°Àº ¾Æ´ÏÁö¸¸, ³»¸é¿¡¼ º¸°Ç´ë, Á¾±³´Â ÀüÀûÀ¸·Î ÀÌÄ¡¿¡ ¸Â´Â´Ù. Á¾±³´Â Àΰ£ öÇÐÀÇ ³í¸®¿¡¼ ºñ·ÔµÇ´Â °ÍÀÌ ¾Æ´ÏÁö¸¸, ±×·¯³ª µµ´öÀû üÇèÀ¸·Î¼ ±×°ÍÀº ¾ÆÁÖ ³í¸®ÀûÀÌ´Ù. Á¾±³´Â ÁøÈ¿¡ ±â¿øÀ» µÐ µµ´öÀû Á¸ÀçÀÇ ÀÇ½Ä ¼Ó¿¡¼ ½Å¼ºÀ» üÇèÇÏ´Â °ÍÀÌ´Ù; Á¾±³´Â ¾ÆÁ÷ À°Ã¼¿¡ ÀÖ´Â µ¿¾È ¿µÀû ¸¸Á·ÀÇ ½ÇÇö, Áï ½Ã°£ ¼Ó¿¡ ÀÖ´Â ¿µ¿øÇÑ ½Çüµé°ú ÇÔ²² ÂüµÈ üÇèÀ» ³ªÅ¸³½´Ù. | 1. True Religion True religion is not a system of philosophic belief which can be reasoned out and substantiated by natural proofs, neither is it a fantastic and mystic experience of indescribable feelings of ecstasy which can be enjoyed only by the romantic devotees of mysticism. Religion is not the product of reason, but viewed from within, it is altogether reasonable. Religion is not derived from the logic of human philosophy, but as a mortal experience it is altogether logical. Religion is the experiencing of divinity in the consciousness of a moral being of evolutionary origin; it represents true experience with eternal realities in time, the realization of spiritual satisfactions while yet in the flesh. | |
101:1.2 »ý°¢
Á¶ÀýÀÚ´Â ÀÚ½ÅÀ» Ç¥ÇöÇÒ Æ¯º°ÇÑ ¸ÞÄ«´ÏÁòÀÌ ÀüÇô ¾øÀ¸¸ç, Á¾±³Àû °¨Á¤À» Ç¥ÇöÇϰųª ¹Þ¾ÆµéÀ̱â À§ÇÑ ½ÅºñÇÑ Á¾±³Àû ¼ö¿ÏÀÌ
¾ø´Ù. ÀÌ·¯ÇÑ Ã¼ÇèµéÀº ÇÊ»çÀÚÀÇ Áö¼º¿¡¼ ÀÚ¿¬½º·´°Ô Á¤ÇØÁø ÀÛ¿ëÀ» ÅëÇؼ °ÞÀ» ¼ö ÀÖ°Ô µÈ´Ù. ±×¸®°í ¿©±â¿¡¼ ¿Ö
Á¶ÀýÀÚ°¡ Ç×»ó ±êµå´Â ±× ¹°Áú Áö¼º°ú Á÷Á¢ ±³ÅëÇÏ´Â µ¥ ¾î·Á¿òÀÌ µû¸£´ÂÁö ÇÑ °¡Áö ¼³¸íÀÌ ÀÖ´Ù.
| The Thought
Adjuster has no special mechanism through which to gain self-expression
there is no mystic religious faculty for the reception or expression
of religious emotions. These experiences are made available through
the naturally ordained mechanism of mortal mind. And therein lies
one explanation of the Adjuster's difficulty in engaging in direct
communication with the material mind of its constant indwelling.
| |
101:1.3 ½Å¼ºÇÑ
¿µÀº ´À³¦À̳ª °¨Á¤¿¡ ÀÇÇؼ°¡ ¾Æ´Ï¶ó, °¡Àå ³ô°í ¿µÀûÀÎ »ý°¢ ºÐ¾ß¿¡¼ ÇÊ»ç Àΰ£°ú Á¢ÃËÇÑ´Ù. ³ÊÈñ¸¦ Çϳª´Ô ¹æÇâÀ¸·Î
À̲ô´Â °ÍÀº ³ÊÈñÀÇ »ý°¢ÀÌÁö, ´À³¦ÀÌ ¾Æ´Ï´Ù. ½Å¼ºÇÑ º»¼ºÀº ¿ÀÁ÷ Áö¼ºÀÇ ´«À¸·Î¸¸ °¨ÁöÇÒ ¼ö ÀÖ´Ù. ±×·¯³ª Çϳª´ÔÀ»
Á¤¸»·Î ºÐº°ÇÒ ¼ö ÀÖ´Â Áö¼º, ±êµå´Â Á¶ÀýÀÚÀÇ ¼Ò¸®¸¦ µè´Â Áö¼ºÀº ¼ø¼öÇÑ Áö¼ºÀÌ´Ù. ¡°°Å·èÇÏÁö ¾ÊÀ¸¸é ´©±¸µµ ÁÖ¸¦
º¼ ¼ö ¾ø´Ù.¡± ÀÌ·¯ÇÑ ¸ðµç ³»ÀûÀÎ ¿µÀû ±³°¨À» ¿µÀû ÅëÂûÀ̶ó°í ºÒ¸°´Ù. ÀÌ·¯ÇÑ Á¾±³Àû üÇèÀº ÁøÈÇÏ´Â Çϳª´Ô ¾ÆµéµéÀÇ
»ç»óµé, ÀÌ»óµé, ÅëÂû·Â, ¿µÀû ³ë·Â ¼Ó¿¡¼ ÀÛ¿ëÇÏ´Â Á¶ÀýÀÚ¿Í Áø¸®ÀÇ ¿µÀÇ °áÇÕ¿¡ ÀÇÇØ Àΰ£ÀÇ Áö¼º¿¡ ±íÀº °¨µ¿À»
ÁØ °á°úÀÌ´Ù.
| The divine
spirit makes contact with mortal man, not by feelings or emotions,
but in the realm of the highest and most spiritualized thinking.
It is your thoughts, not your feelings, that lead you Godward. The
divine nature may be perceived only with the eyes of the mind. But
the mind that really discerns God, hears the indwelling Adjuster,
is the pure mind. "Without holiness no man may see the Lord."
All such inner and spiritual communion is termed spiritual insight.
Such religious experiences result from the impress made upon the
mind of man by the combined operations of the Adjuster and the Spirit
of Truth as they function amid and upon the ideas, ideals, insights,
and spirit strivings of the evolving sons of God. | |
101:1.4 Á¾±³´Â
½Ã°¢°ú ´À³¦¿¡ ÀÇÇؼ°¡ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ¹ÏÀ½°ú ÅëÂû·Â¿¡ ÀÇÇØ »ì¾Æ ÀÖ°í ¹ø¼ºÇÑ´Ù. Á¾±³´Â »õ·Î¿î »ç½ÇÀ» ¹ß°ßÇϰųª
µ¶Æ¯ÇÑ Ã¼ÇèÀ» ¹ß°ßÇÏ´Â µ¥ ÀÖÁö ¾Ê°í, ¿ÀÈ÷·Á Àηù¿¡°Ô ÀÌ¹Ì Àß ¾Ë·ÁÁø »ç½Ç¿¡¼ »õ·Ó°í ¿µÀûÀÎ Àǹ̸¦ ¹ß°ßÇÏ´Â µ¥
ÀÖ´Ù. °¡Àå ³ôÀº Á¾±³Àû üÇèÀº ÀÌÀüÀÇ ¹ÏÀ½¤ýÀüÅë¤ý±ÇÀ§¿¡ ÀÇÁ¸ÇÏÁö ¾Ê´Â´Ù. Á¾±³´Â ¼þ°íÇÑ ´À³¦°ú ¼øÀüÇÑ ½Åºñ½º·¯¿î
°¨Á¤ÀÇ »ê¹°µµ ¾Æ´Ï´Ù. Á¾±³´Â Â÷¶ó¸® Àΰ£ÀÇ Áö¼º ¾È¿¡ °ÅÁÖÇÏ´Â ¿µÀÇ ¿µÇâ·Â°ú ¿µÀû ±³ÅëÀ» °¡Áö´Â üÇè, ´ë´ÜÈ÷ ±í°í
½ÇÀçÇϴ üÇèÀÌ´Ù. ±×·¯ÇÑ Ã¼ÇèÀÌ ½É¸®ÇÐ ¿ë¾î·Î Á¤ÀÇµÉ ¼ö ÀÖ´Â ÇÑ, Á¾±³´Â ¼øÀüÈ÷ °³ÀÎÀûÀΠüÇèÀÇ ½Çü·Î¼, Çϳª´Ô
¾È¿¡¼ üÇèÇÏ´Â ¹ÏÀ½ÀÇ ½Çü¸¦ üÇèÇÒ »ÓÀÌ´Ù.
| Religion lives
and prospers, then, not by sight and feeling, but rather by faith
and insight. It consists not in the discovery of new facts or in
the finding of a unique experience, but rather in the discovery
of new and spiritual meanings in facts already well known to mankind.
The highest religious experience is not dependent on prior acts
of belief, tradition, and authority; neither is religion the offspring
of sublime feelings and purely mystical emotions. It is, rather,
a profoundly deep and actual experience of spiritual communion with
the spirit influences resident within the human mind, and as far
as such an experience is definable in terms of psychology, it is
simply the experience of experiencing the reality of believing in
God as the reality of such a purely personal experience. | |
101:1.5 Á¾±³´Â
¹°ÁúÀû ¿ìÁÖ·ÐÀÇ ÇÕ¸®Àû ÃßÃø »ê¹°Àº ¾Æ´ÏÁö¸¸, ±×·±µ¥µµ Á¾±³´Â »ç¶÷ÀÇ Áö¼º üÇè¿¡¼ »ý±â´Â ¿ÂÀüÈ÷ À̼ºÀûÀÎ ÅëÂû·ÂÀ»
âÁ¶ÇÑ´Ù. Á¾±³´Â ½Åºñ½º·¯¿î ¸í»ó(meditations)À̳ª °í¸³µÈ »óÅÂÀÇ ¸í»ó(contemplations)¿¡¼ žÁö
¾ÊÁö¸¸, ¾ðÁ¦³ª Á¾±³´Â ¾î´ÀÁ¤µµ ½Åºñ½º·¯¿ì¸ç, ¼øÀüÈ÷ ÁöÀûÀÎ À̼º°ú öÇÐÀû ³í¸® ¹æ½ÄÀ¸·Î ¹Ýµå½Ã Á¤ÀǸ¦ ³»¸± ¼ö ¾ø´Â
¼³¸íÇÒ ¼ö ¾ø´Â °ÍÀÌ´Ù. ÂüµÈ Á¾±³ÀÇ ½ÏÀº »ç¶÷ÀÇ µµ´öÀû ÀÇ½Ä ¿µ¿ª¿¡¼ ºñ·ÔµÇ¸ç, ±×¸®°í ±×°ÍÀº »ç¶÷ÀÇ ¿µÀû ÅëÂû·ÂÀÌ
¼ºÀåÇÏ¸é¼ µå·¯³ª´Âµ¥, ±×°ÍµéÀº Çϳª´ÔÀ» µå·¯³»´Â »ý°¢ Á¶ÀýÀÚ°¡ Çϳª´ÔÀ» °¥¸ÁÇÏ´Â ÇÊ»çÀÚ Áö¼º ¼Ó¿¡¼ Á¸ÀçÇÏ´Â °á°ú·Î¼
ÃàÀûµÇ¾îÁø Àΰ£ ¼º°ÝÀÇ ´É·ÂÀÌ´Ù.
| While religion
is not the product of the rationalistic speculations of a material
cosmology, it is, nonetheless, the creation of a wholly rational
insight which originates in man's mind-experience. Religion is born
neither of mystic meditations nor of isolated contemplations, albeit
it is ever more or less mysterious and always indefinable and inexplicable
in terms of purely intellectual reason and philosophic logic. The
germs of true religion originate in the domain of man's moral consciousness,
and they are revealed in the growth of man's spiritual insight,
that faculty of human personality which accrues as a consequence
of the presence of the God-revealing Thought Adjuster in the God-hungry
mortal mind. | |
101:1.6 ¹ÏÀ½Àº
µµ´öÀû ÅëÂû·Â°ú °¡Ä¡ ±âÁØÀÇ ¾ç½ÉÀû ºÐº°À» ÅëÇÕÇϸç, ÀÌÀü¿¡ Á¸ÀçÇÏ´ø ÁøÈÀû Àǹ« °¨°¢ÀÎ ÂüµÈ Á¾±³ÀÇ ¿¾°ÍÀ» ¿Ï¼ºÇÑ´Ù.
Á¾±³¿¡¼ ¾ò´Â üÇèÀº °á±¹ Çϳª´Ô¿¡ ´ëÇÑ ¾î¶² Àǽİú ¹Ï´Â ¼º°ÝÀÚ°¡ »ì¾Æ³²´Â´Ù´Â ÀÇ½É ¾ø´Â È®½ÅÀ» ³º´Â´Ù.
| Faith unites
moral insight with conscientious discriminations of values, and
the pre-existent evolutionary sense of duty completes the ancestry
of true religion. The experience of religion eventually results
in the certain consciousness of God and in the undoubted assurance
of the survival of the believing personality. | |
101:1.7 ±×·¯¹Ç·Î Á¾±³Àû ¿¸Á°ú ¿µÀû ¿å±¸´Â ´ÜÁö »ç¶÷µéÀÌ Çϳª´ÔÀ» ¹Ï°í ½Í¾î Çϵµ·Ï À̲ô´Â ±×·¯ÇÑ º»¼º¿¡¼ »ý±â´Â °ÍÀÌ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á »ç¶÷µéÀÌ ±×·¯ÇÑ º»¼º°ú ÈûÀ» Áö³æ±â ¶§¹®¿¡ ±×µéÀÌ Çϳª´ÔÀ» ¹Ï¾î¾ß ÇÑ´Ù´Â È®½Å¿¡ ±íÀÌ °¨µ¿ÇÑ´Ù´Â °ÍÀ» ¾Ë ¼ö ÀÖ´Ù. °è½ÃÀÇ ºûÀ» ¹ÞÀº °á°ú·Î¼, ÁøÈÀû Àǹ« ¹× Ã¥ÀÓ °¨°¢ÀÌ »ç¶÷ÀÇ µµ´öÀû ¼ºÇ°¿¡ ¾ÆÁÖ ±íÀº ÀλóÀ» Áֱ⠶§¹®¿¡, »ç¶÷Àº ÀڱⰡ Çϳª´ÔÀ» ¹ÏÀ» ±Ç¸®°¡ ÀÖ´Ù´Â °á·ÐÀ» ³»¸®´Â, ¹Ù·Î ±× Áö¼ºÀÇ À§Ä¡¿Í ¹Ù·Î ±× È¥ÀÇ Åµµ¿¡ ¸¶Ä§³» ´Ù´Ù¸¥´Ù. ±×ó·³ ±ú¿ìÄ¡°í ÈÆ·ÃµÈ °³ÀεéÀÇ Ã¶ÇÐÀ» ¶Ù¾î³Ñ´Â ³ôÀº ÁöÇý´Â, Çϳª´ÔÀ» ÀǽÉÇϰųª ±×ÀÇ ¼±ÇÔÀ» ºÒ½ÅÇÏ´Â °ÍÀÌ Àΰ£ÀÇ Áö¼º°ú È¥ ¼Ó¿¡ ÀÖ´Â °¡Àå ±íÀº ½ÇüÀûÀÎ °Í¡ª½Å¼ºÇÑ Á¶ÀýÀÚ¡ª¿¡°Ô ºÒ¼º½ÇÇÑ °ÍÀ» Áõ¸íÇÏ´Â °ÍÀ̶ó°í ±Ã±ØÀûÀ¸·Î °¡¸£Ä£´Ù. | Thus it may
be seen that religious longings and spiritual urges are not of such
a nature as would merely lead men to want to believe in God, but
rather are they of such nature and power that men are profoundly
impressed with the conviction that they ought to believe in God.
The sense of evolutionary duty and the obligations consequent upon
the illumination of revelation make such a profound impression upon
man's moral nature that he finally reaches that position of mind
and that attitude of soul where he concludes that he has no right
not to believe in God. The higher and superphilosophic wisdom of
such enlightened and disciplined individuals ultimately instructs
them that to doubt God or distrust his goodness would be to prove
untrue to the realest and deepest thing within the human mind and
soul¡ªthe divine Adjuster. |
101:2.1 Á¾±³Àû »ç½ÇÀº À̼ºÀûÀÌ°í Æò¹üÇÑ Àΰ£µéÀÌ °Þ´Â Á¾±³Àû üÇèÀ¸·Î ¿ÂÀüÈ÷ ÀÌ·ç¾îÁø´Ù. ¿ÀÁ÷ ÀÌ·± ¶æÀ¸·Î Á¾±³°¡ °úÇÐÀûÀÌ°í, ½ÉÁö¾î ½É¸®ÀûÀÎ °ÍÀ¸·Î ¾ðÁ¦¶óµµ °£ÁÖÇÒ ¼ö ÀÖ´Ù. °è½Ã°¡ °è½Ã¶ó´Â Áõ¸íÀº Àΰ£ÀÌ Ã¼ÇèÇÏ´Â ¹Ù·Î ÀÌ »ç½ÇÀÌ´Ù: °è½Ã´Â °Ñº¸±â¿¡ ¼·Î °¥¶óÁö´Â ÀÚ¿¬ °úÇÐ, ±×¸®°í Á¾±³¿¡ °üÇÑ ½ÅÇÐ, ÀÌ µÎ °¡Áö¸¦ ÀÏ°ü¼º ÀÖ°í ³í¸®ÀûÀÎ ÇϳªÀÇ ¿ìÁÖ Ã¶ÇÐÀ¸·Î, Áï °úÇаú Á¾±³¸¦ ÀÏÄ¡µÈ ¿ÏÀüÇÑ ¼³¸íÀ¸·Î, ÅëÇÕÇÑ´Ù´Â »ç½ÇÀ̸ç, µû¶ó¼ Áö¼ºÀ» Á¶È½ÃÅ°°í ¿µÀ» ¸¸Á·½ÃŲ´Ù. ±×·± ¼³¸íÀº Àΰ£ÀÇ Ã¼Çè¿¡¼ ¾î¶»°Ô ¹«ÇÑÀÚ°¡ ¹°Áú ¼Ó¿¡¼, Áö¼ºµé°ú ÇÔ²², ±×¸®°í ¿µ¿¡°Ô, ±×ÀÇ ¶æ°ú °èȹÀ» ¼ºÃëÇÏ´ÂÁö ¸÷½Ã ¾Ë°í ½Í¾îÇÏ´Â ÇÊ»çÀÚÀÇ Áö¼ºÀÌ ´øÁö´Â Áú¹®À» Àΰ£ÀÇ Ã¼Çè ¼Ó¿¡¼ ´ë´äÇÑ´Ù. | 2. The Fact of Religion The fact of religion consists wholly in the religious experience of rational and average human beings. And this is the only sense in which religion can ever be regarded as scientific or even psychological. The proof that revelation is revelation is this same fact of human experience: the fact that revelation does synthesize the apparently divergent sciences of nature and the theology of religion into a consistent and logical universe philosophy, a co-ordinated and unbroken explanation of both science and religion, thus creating a harmony of mind and satisfaction of spirit which answers in human experience those questionings of the mortal mind which craves to know how the Infinite works out his will and plans in matter, with minds, and on spirit. | |
101:2.2 À̼ºÀº
°úÇÐÀÇ ¹æ¹ýÀÌ´Ù; ¹ÏÀ½Àº Á¾±³ÀÇ ¹æ¹ýÀÌ´Ù; ³í¸®´Â öÇÐÀÌ ½ÃµµÇÏ´Â ±â¹ýÀÌ´Ù. °è½Ã´Â Áö¼ºÀÌ Áß°£¿¡ Á¶ÀýÇÏ¿© ¹°Áú°ú
¿µÀÇ ½Çü ¹× °ü°è¸¦ ÀÌÇØÇÏ´Â ÅëÀÏµÈ ±â¹ýÀ» ¸¶·ÃÇÔÀ¸·Î ¸ð·Ð½Ã¾Æ °üÁ¡ÀÇ ºÎÀ縦 º¸»óÇÑ´Ù. ÂüµÈ °è½Ã´Â °áÄÚ °úÇÐÀÌ
ºÎÀÚ¿¬½º·´°Å³ª, Á¾±³°¡ ºñÇÕ¸®ÀûÀ̰ųª, ¶Ç´Â öÇÐÀÌ ºñ³í¸®ÀûÀ¸·Î µÇÁö ¾Ê°Ô ÇÑ´Ù.
| Reason is the
method of science; faith is the method of religion; logic is the
attempted technique of philosophy. Revelation compensates for the
absence of the morontia viewpoint by providing a technique for achieving
unity in the comprehension of the reality and relationships of matter
and spirit by the mediation of mind. And true revelation never renders
science unnatural, religion unreasonable, or philosophy illogical.
| |
101:2.3 À̼ºÀº
°úÇÐÀ» ¿¬±¸ÇÔÀ¸·Î ÀÚ¿¬À» ÅëÇؼ ù° ¿øÀÎÀ¸·Î µ¹¾Æ°¡µµ·Ï À̲ø ¼öµµ ÀÖÁö¸¸, °úÇп¡¼ ¸»Çϴ ù° ¿øÀÎÀ» ±¸¿øÀÇ Çϳª´ÔÀ¸·Î
º¯È½ÃÅ°´Â µ¥´Â Á¾±³Àû ¹ÏÀ½ÀÌ ÇÊ¿äÇÏ´Ù. °è½Ã´Â ´õ ³ª¾Æ°¡¼, ±×·¯ÇÑ ¹ÏÀ½, ±×·¯ÇÑ ¿µÀû ÅëÂû·ÂÀÌ Å¸´çÇÔÀ» È®ÀÎÇÏ´Â
µ¥ ÇÊ¿äÇÏ´Ù.
| Reason, through
the study of science, may lead back through nature to a First Cause,
but it requires religious faith to transform the First Cause of
science into a God of salvation; and revelation is further required
for the validation of such a faith, such spiritual insight. | |
101:2.4 Àΰ£ÀÇ
»ýÁ¸À» ÃËÁøÇϴµ¥ ´ëÇÑ Çϳª´ÔÀ» ¹Ï´Â µ¥´Â µÎ °¡Áö ±âº» ÀÌÀ¯°¡ ÀÖ´Ù:
| There are two
basic reasons for believing in a God who fosters human survival:
| |
1. Àΰ£ÀÇ Ã¼Çè,
°³ÀÎÀû È®½Å, ¾î¶»°Ôµç ¸Ó¸®¿¡ ¶°¿Ã¸° Èñ¸Á°ú ½Å·Ú´Â ±êµå´Â »ý°¢ Á¶ÀýÀÚ¿¡ ÀÇÇØ ½ÃÀ۵Ǿú´Ù.
| 1. Human experience,
personal assurance, the somehow registered hope and trust initiated
by the indwelling Thought Adjuster. | |
2. Áø¸®ÀÇ °è½Ã´Â,
Áø¸®ÀÇ ¿µÀÇ Á÷Á¢ÀûÀÎ °³ÀÎÀû »ç¿ªÀ» ÅëÇؼµç, ½ÅÀûÀÎ ¾ÆµéµéÀÌ ¼¼»ó¿¡ ÀÚ½ÅÀ» ¼ö¿©Çϵç, ¶Ç´Â ±â·ÏµÈ ¸»¾¸ÀÇ °è½Ã¸¦
ÅëÇؼµç »ó°üÀÌ ¾ø´Ù.
| 2. The revelation
of truth, whether by direct personal ministry of the Spirit of Truth,
by the world bestowal of divine Sons, or through the revelations
of the written word. | |
101:2.7 °úÇÐÀº
ù° ¿øÀÎ(First Cause)ÀÇ °¡¼³¿¡¼ ³í¸®-Ž±¸·Î ³¡À» ¸Î´Â´Ù. Á¾±³´Â ±¸¿øÇÏ´Â Çϳª´ÔÀ» È®½ÅÇÒ ¶§±îÁö ¹ÏÀ½À¸·Î
ºñÇàÇϱ⸦ ¸ØÃßÁö ¾Ê´Â´Ù. »ç¹°À» ºÐº°ÇÏ´Â °úÇÐÀû ¿¬±¸´Â ÇÑ ºÐÀÇ Àý´ëÀÚ°¡ ½ÇÀçÇÏ°í Á¸ÀçÇÑ´Ù´Â °ÍÀ» ³í¸®·Î ¾Ï½ÃÇÑ´Ù.
Á¾±³´Â ¼º°Ý(personality)ÀÇ »ýÁ¸À» ÃËÁøÇÏ´Â Çϳª´ÔÀÇ ½Çü¿Í Á¸Àç ¾È¿¡¼ ÀüÀûÀ¸·Î ¹Ï´Â´Ù. ÇüÀÌ»óÇÐÀÌ ÇüÆí¾øÀÌ
½ÇÆÐÇÑ °Í, ½ÉÁö¾î öÇÐÀÌ ºÎºÐÀûÀ¸·Î ½ÇÆÐÇÏ´Â °ÍÀ» °è½Ã°¡ Çس½´Ù; Áï, °úÇп¡¼ ù° ¿øÀΰú Á¾±³¿¡¼ ±¸¿øÀÇ Çϳª´ÔÀº
¹Ù·Î °°Àº ÇÑ ºÐÀÇ ½Å(Deity)ÀÎ °ÍÀ» È®ÀÎÇÑ´Ù.
| Science ends
its reason-search in the hypothesis of a First Cause. Religion does
not stop in its flight of faith until it is sure of a God of salvation.
The discriminating study of science logically suggests the reality
and existence of an Absolute. Religion believes unreservedly in
the existence and reality of a God who fosters personality survival.
What metaphysics fails utterly in doing, and what even philosophy
fails partially in doing, revelation does; that is, affirms that
this First Cause of science and religion's God of salvation are
one and the same De ity. | |
101:2.8 À̼ºÀº
°úÇÐÀ» Áõ¸íÇÏ°í, ¹ÏÀ½Àº Á¾±³¸¦ Áõ¸íÇϸç, ³í¸®´Â öÇÐÀ» Áõ¸íÇÏÁö¸¸, °è½Ã´Â ¿ÀÁ÷ Àΰ£ÀÇ Ã¼Çè¿¡ ÀÇÇؼ¸¸ È®ÀεȴÙ.
°úÇÐÀº Áö½ÄÀ» ³º´Â´Ù; Á¾±³´Â ÇູÀ» ³º´Â´Ù; öÇÐÀº ÅëÀϼºÀ» ³º´Â´Ù; °è½Ã´Â ¿ìÁÖ ½Çü¿¡ Á¢±ÙÇÏ´Â ÀÌ »ïÁßÀÏÄ¡ÀÇ
üÇèÀû Á¶È¸¦ È®ÀÎÇÑ´Ù.
| Reason is the
proof of science, faith the proof of religion, logic the proof of
philosophy, but revelation is validated only by human experience.
Science yields knowledge; religion yields happiness; philosophy
yields unity; revelation confirms the experiential harmony of this
triune approach to universal reality. | |
101:2.9 ÀÚ¿¬¿¡
´ëÇÑ ±íÀº ¸í»óÀº ÀÚ¿¬¿¡ °è½Å Çϳª´ÔÀ» ´ÜÁö µå·¯³¾ ¼ö ÀÖÀ» »ÓÀÌ´Ù. ÀÚ¿¬Àº ¿ÀÁ÷ ¹°Áú¤ý¿òÁ÷ÀÓ¤ý»ý±â¡ª»ý¸í¡ªÀ» ³ªÅ¸³½´Ù.
¹°Áú¿¡ ¿¡³ÊÁö¸¦ ´õÇÑ °ÍÀº ¾î¶² Á¶°Ç ¹Ø¿¡¼ »ì¾Æ ÀÖ´Â ÇüÅ·Î, °ÑÀ¸·Î ³ªÅ¸³´Ù. ±×·¯³ª ÀÌó·³ ÀÚ¿¬Àû »ý¸íÀº ÇÑ
Çö»óÀ¸·Î¼ ºñ±³Àû ¿¬¼ÓµÇ¸ç, ¸¶Âù°¡Áö·Î °³Àε鿡°Ôµµ ¿ÂÀüÈ÷ ÀϽÃÀûÀÌ´Ù. ÀÚ¿¬Àº Àΰ£-¼º°Ý »ýÁ¸¿¡ ´ëÇÑ ³í¸®Àû ¹ÏÀ½ÀÇ
±Ù°Å¸¦ Á¦°øÇÏÁö ¾Ê´Â´Ù. ÀÚ¿¬¿¡¼ Çϳª´ÔÀ» ã´Â Á¾±³ÀÎÀº ÀÌ¹Ì ¸ÕÀú ±× ÀÚ½ÅÀÇ È¥ ¼Ó¿¡¼ ÀÌ °°Àº °³ÀÎÀÇ Çϳª´ÔÀ»
ã¾Ò´Ù.
| The contemplation
of nature can only reveal a God of nature, a God of motion. Nature
exhibits only matter, motion, and animation-life. Matter plus energy,
under certain conditions, is manifested in living forms, but while
natural life is thus relatively continuous as a phenomenon, it is
wholly transient as to individualities. Nature does not afford ground
for logical belief in human-personality survival. The religious
man who finds God in nature has already and first found this same
personal God in his own soul. | |
101:2.10 ¹ÏÀ½Àº
È¥ ¼Ó¿¡¼ Çϳª´ÔÀ» µå·¯³½´Ù. ¹ÏÀ½ÀÌ ±×ÀÇ È¥ ¼Ó¿¡¼ ³ªÅ¸³ª »ç¶÷ÀÌ ÀÚ¿¬ ¼Ó¿¡¼ °°Àº Çϳª´ÔÀ» º¼ ¼ö ÀÖ°ÔÇÏ°í, °è½Ã´Â,
ÁøÈ ¼¼°è¿¡¼ ¸ð·Ð½Ã¾Æ ÅëÂû·ÂÀ» ´ë½ÅÇÏ´Â °ÍÀÌ´Ù. ÀÌó·³ °è½Ã´Â ¹°ÁúÀÎ °Í°ú ¿µÀûÀÎ °Í, ½ÉÁö¾î âÁ¶µÈ ÀÚ¿Í Ã¢Á¶ÀÚ,
»ç¶÷°ú Çϳª´Ô »çÀÌ¿¡ ¼º°øÀûÀ¸·Î ´Ù¸®¸¦ ³õ´Â´Ù.
| Faith reveals
God in the soul. Revelation, the substitute for morontia insight
on an evolutionary world, enables man to see the same God in nature
that faith exhibits in his soul. Thus does revelation successfully
bridge the gulf between the material and the spiritual, even between
the creature and the Creator, between man and God. | |
101:2.11 ÀÚ¿¬¿¡
´ëÇÑ ±íÀº ¸í»óÀº, »ì¾Æ ÀÖ´Â °¨µ¶Á¶Â÷, ÁöÀûÀÎ ÀεµÀÇ ¹æÇâ °¡¿îµ¥¼ ³í¸®ÀûÀÎ ÃÊÁ¡À» °¡¸®Å°Áö¸¸, ¾î¶² ¹æ½ÄÀ¸·Îµµ
¸¸Á·½º·¯¿î °³ÀÎÀûÀÎ ½ÅÀ» µå·¯³»Áö ¸øÇÑ´Ù. ´Ù¸¥ ÇÑÆí¿¡¼, ÀÚ¿¬Àº ¿ìÁÖ¸¦ Á¾±³ÀÇ Çϳª´ÔÀÇ ÀÛÇ°À¸·Î º¼ ¼ö ÀÖ°Ô ÇÏ´Â
±× ¾î¶² °Íµµ µå·¯³»Áö ¾Ê´Â´Ù. ÀÚ¿¬À» ÅëÇؼ¸¸ Çϳª´ÔÀ» ãÀ» ¼ö´Â ¾øÁö¸¸, Àΰ£ÀÌ ´Ù¸¥ ¹æ¹ýÀ¸·Î Çϳª´ÔÀ» ã´Â´Ù¸é,
ÀÚ¿¬¿¡ ´ëÇÑ ¿¬±¸´Â ¿ìÁÖ¿¡ ´ëÇÑ ´õ ³ô°í ¿µÀûÀÎ Çؼ®°ú ¿ÂÀüÈ÷ ÀÏÄ¡ÇÏ°Ô µÈ´Ù.
| The contemplation
of nature does logically point in the direction of intelligent guidance,
even living supervision, but it does not in any satisfactory manner
reveal a personal God. On the other hand, nature discloses nothing
which would preclude the universe from being looked upon as the
handiwork of the God of religion. God cannot be found through nature
alone, but man having otherwise found him, the study of nature becomes
wholly consistent with a higher and more spiritual interpretation
of the universe. | |
101:2.12 ½Å±â¿øÀÇ Çö»óÀ¸·Î¼, °è½Ã´Â Á¤±âÀûÀ¸·Î ÀϾÙ; Àΰ£ÀÌ °³ÀÎÀûÀ¸·Î °Þ´Â ÇϳªÀÇ Ã¼ÇèÀ¸·Î¼ °è½Ã´Â Áö¼ÓµÈ´Ù. ÇÊ»çÀÚÀÇ ¼º°Ý ¾È¿¡¼, ¾Æ¹öÁö°¡ ¼±¹°·Î ÁØ Á¶ÀýÀÚ, ¾ÆµéÀÇ Áø¸®ÀÇ ¿µ, ¿ìÁÖ ¿µÀÇ ¼º·ÉÀ¸·Î¼ ½Å¼ºÀÌ ÀÛ¿ëÇϸç, ÇÑÆí Àΰ£À» ÃÊ¿ùÇÏ´Â ÀÌ ¼¼ °¡Áö ºÎ¿©µÈ ÀÚÁúÀº Àΰ£ÀÌ Ã¼ÇèÀû ÁøÈ ¼Ó¿¡¼ ÃÖ»óÀ§(Supreme)ÀÇ ºÀ»ç·Î¼ ÅëÇյȴÙ. | Revelation
as an epochal phenomenon is periodic; as a personal human experience
it is continuous. Divinity functions in mortal personality as the
Adjuster gift of the Father, as the Spirit of Truth of the Son,
and as the Holy Spirit of the Universe Spirit, while these three
supermortal endowments are unified in human experiential evolution
as the ministry of the Supreme. | |
101:2.13 ÂüµÈ
Á¾±³´Â ½Çü¸¦ ²ç¶Õ¾î º¸´Â ÅëÂû·ÂÀÌ¿ä, µµ´öÀǽÄÀÌ ³º´Â ¹ÏÀ½ÀÇ »ê¹°ÀÌ¿ä, ¾î¶² µ¶´ÜÀû ±³¸® ÁýÇÕ¿¡ ´ÜÁö ÁöÀûÀ¸·Î Âù¼º¸¸
ÇÏ´Â °ÍÀÌ ¾Æ´Ï´Ù. ÂüµÈ Á¾±³´Â ¡°¹Ù·Î ¿µÀÌ ¿ì¸®°¡ Çϳª´ÔÀÇ ¾ÆµéµþÀÓÀ» ¿ì¸®ÀÇ ¿µ°ú ÇÔ²² Áõ°ÅÇϴ¡± üÇèÀ¸·Î ÀÌ·ç¾îÁ®
ÀÖ´Ù. Á¾±³´Â ½ÅÇÐÀû ÁÖÀåÀÌ ¾Æ´Ï¶ó, ¿µÀû ÅëÂû·Â°ú È¥ÀÇ ¼þ°íÇÑ ½Å·Ú¿¡ ÀÖ´Ù.
| True religion
is an insight into reality, the faith-child of the moral consciousness,
and not a mere intellectual assent to any body of dogmatic doctrines.
True religion consists in the experience that "the Spirit itself
bears witness with our spirit that we are the children of God."
Religion consists not in theologic propositions but in spiritual
insight and the sublimity of the soul's trust. | |
101:2.14 ³ÊÀÇ
°¡Àå ±íÀº º»¼º¡ª½Å¼ºÇÑ Á¶ÀýÀÚ¡ª´Â ÀÇ(ëù)¸¦ °£ÀýÈ÷ ¸ñ¸¶¸£°Ô ã´Â, °ð ½Å¼ºÇÑ ¿ÏÀüÀ» °¥¸ÁÇÏ´Â ³× ¾È¿¡¼ âÁ¶ÇÑ´Ù.
Á¾±³´Â ½Å¿¡°Ô µµ´ÞÇÏ·Á´Â ÀÌ ¸¶À½¼ÓÀÇ ¿å±¸¸¦ ±ú´Ý´Â ¹ÏÀ½ÀÇ ÇàÀ§ÀÌ´Ù; µû¶ó¼ ±¸¿ø¹Þ´Â ¹æ¹ý, ¼º°ÝÀÇ »ýÁ¸ ±â¹ý, ³×°¡
Áø½ÇÇÏ°í ¼±ÇÏ´Ù°í »ý°¢ÇÏ°Ô µÈ ±× ¸ðµç °¡Ä¡´Â È¥ÀÇ ½Å·Ú¿Í È®½ÅÀ» °¡Á®¿Â´Ù.
| Your deepest
nature-the divine Adjuster-creates within you a hunger and thirst
for righteousness, a certain craving for divine perfection. Religion
is the faith act of the recognition of this inner urge to divine
attainment; and thus is brought about that soul trust and assurance
of which you become conscious as the way of salvation, the technique
of the survival of personality and all those values which you have
come to look upon as being true and good. | |
101:2.15 Á¾±³¸¦
±ú´Ý´Â °ÍÀº °áÄÚ Å« Çй®À̳ª ¿µ¸®ÇÑ ³í¸®¿¡ ÀÇÁ¸ÇÑ ÀûÀÌ ¾øÀ¸¸ç, °áÄÚ ¾ÕÀ¸·Îµµ ±×·¸Áö ¾ÊÀ» °ÍÀÌ´Ù. ±×·± ±ú´ÞÀ½Àº
¿µÀû ÅëÂû·ÂÀÌ¿ä, ÀÌ°ÍÀÌ ¹Ù·Î ¼¼»ó¿¡¼ °¡Àå Å« Á¾±³ ½º½Âµé °¡¿îµ¥ ´õ·¯°¡, ¾Æ´Ï ¼±ÁöÀÚµé±îÁöµµ, ¶§¶§·Î ¼Ó¼¼ÀÇ ÁöÇý°¡
°ÅÀÇ ¾ø¾ú´ÂÁö ÇÏ´Â ÀÌÀ¯ÀÌ´Ù. Á¾±³Àû ¹ÏÀ½Àº ¹è¿î »ç¶÷°ú ¹è¿ìÁö ¸øÇÑ »ç¶÷¿¡°Ô ¶È°°ÀÌ ¼Ò¿ëµÈ´Ù.
| The realization
of religion never has been, and never will be, dependent on great
learning or clever logic. It is spiritual insight, and that is just
the reason why some of the world's greatest religious teachers,
even the prophets, have sometimes possessed so little of the wisdom
of the world. Religious faith is available alike to the learned
and the unlearned. | |
101:2.16 Á¾±³´Â
½º½º·Î ºñÆÇÇÏ°í ÆÇ´ÜÇØ¾ß ÇÑ´Ù; Á¾±³´Â ¿ÜºÎ¿¡¼ °üÂûµÉ ¼ö ÀÖ´Â °ÍÀº ¸»ÇÒ °Íµµ ¾ø´Ù. °³ÀÎÀûÀÎ ½Å¿¡ ´ëÇÑ ³ÊÀÇ À¯ÀÏÇÑ
È®½ÅÀº ¿µÀûÀÎ °Íµé¿¡ ´ëÇÑ ¹ÏÀ½°ú üÇè¿¡ ´ëÇÑ ³ÊÀÇ ÅëÂû·Â¿¡ ÀÖ´Ù. ºñ½ÁÇÑ Ã¼ÇèÀ» ÇÑ ³ÊÀÇ ¸ðµç µ¿·áµé¿¡°Ô´Â Çϳª´ÔÀÇ
¼º°ÝÀ̳ª ½Çü¿¡ ´ëÇØ ³íÀïÇÒ ÇÊ¿ä°¡ ¾ø´Â ¹Ý¸é, Çϳª´ÔÀ» È®½ÅÇÏÁö ¸øÇÏ´Â ´Ù¸¥ ¸ðµç »ç¶÷¿¡°Ô´Â ¾î¶² ³í¸®·Îµµ Áø½Ç·Î
¼³µæÇÒ ¼ö ¾ø´Ù.
| Religion must
ever be its own critic and judge; it can never be observed, much
less understood, from the outside. Your only assurance of a personal
God consists in your own insight as to your belief in, and experience
with, things spiritual. To all of your fellows who have had a similar
experience, no argument about the personality or reality of God
is necessary, while to all other men who are not thus sure of God
no possible argument could ever be truly convincing. | |
101:2.17 ½É¸®ÇÐÀº
Á¤¸»·Î »çȸ ȯ°æ¿¡ ´ëÇÏ¿© Á¾±³°¡ ¹ÝÀÀÇÏ´Â Çö»óÀ» ¿¬±¸ÇÏ·Á°í ¾Ö¾µÁö ¸ð¸£Áö¸¸, °áÄÚ Á¾±³ÀÇ ³»¸éÀÇ µ¿±â¿Í ÀÛ¿ë¿¡ Á¤¸»·Î
ÆÄ°íµé±â¸¦ ¹Ù¶ö ¼ö ¾ø´Ù. ¿À·ÎÁö ½ÅÇÐÀÌ, ¹ÏÀ½ÀÇ ¹üÀ§¿Í °è½ÃÀÇ ±â¹ýÀÌ, Á¾±³Àû üÇèÀÇ ¼ºÁú°ú ³»¿ëÀ» ¾ó¸¶ÅÀ̶óµµ
ÁöÀûÀ¸·Î ¼³¸íÇØÁÙ ¼ö ÀÖ´Ù.
| Psychology
may indeed attempt to study the phenomena of religious reactions
to the social environment, but never can it hope to penetrate to
the real and inner motives and workings of religion. Only theology,
the province of faith and the technique of revelation, can afford
any sort of intelligent account of the nature and content of religious
experience. |
101:3.1 Á¾±³´Â »ý¸í·ÂÀÌ °Çؼ, ¹è¿òÀÌ ¾ø´Â µ¥¼µµ Áö¼ÓÇÑ´Ù. ±×¸©µÈ ¿ìÁַаú °ÅÁþµÈ öÇп¡ ¿À¿°µÇ¾îµµ Á¾±³´Â »ì¾Æ ÀÖ´Ù; ÇüÀÌ»óÇÐÀÇ È¥¶õÀ» °Þ¾îµµ »ì¾Æ³²´Â´Ù. Á¾±³Àû Èï¸ÁÀÇ ¿ª»ç¸¦ ÅëƲ¾î, ¶Ç À̸¦ ÅëÇؼ, Àΰ£ÀÌ Áøº¸ÇÏ°í »ì¾Æ³²´Â °ÍÀ» ´Ã Áö¼ÓÇϱâ À§ÇØ ²À ÇÊ¿äÇÑ °ÍÀÌ ÀÖ´Ù; ¹Ù·Î À±¸®Àû ¾ç½É°ú µµ´öÀǽÄÀÌ´Ù. | 3. The Characteristics of Religion Religion is so vital that it persists in the absence of learning. It lives in spite of its contamination with erroneous cosmologies and false philosophies; it survives even the confusion of metaphysics. In and through all the historic vicissitudes of religion there ever persists that which is indispensable to human progress and survival: the ethical conscience and the moral consciousness. | |
101:3.2 ¹ÏÀ½¿¡¼
»ý±â´Â ÅëÂû·Â, °ð ¿µÀû Á÷°üÀº »ý°¢ Á¶ÀýÀÚ¿Í °ü·ÃÇÏ¿© ¿ìÁÖ Áö¼ºÀÌ ºÎ¿©ÇÑ °ÍÀÌ°í, ÀÌ Á¶ÀýÀÚ´Â ¾Æ¹öÁö°¡ Àΰ£¿¡°Ô
ÁÖ´Â ¼±¹°ÀÌ´Ù. ¿µÀû À̼º, °ð È¥ÀÇ Áö´ÉÀº ¼º·ÉÀÌ ÁØ ÀÚÁú, âÁ¶ ¿µÀÌ »ç¶÷¿¡°Ô ÁÖ´Â ¼±¹°ÀÌ´Ù. ¿µÀû öÇÐ, °ð
¿µ ½ÇüµéÀ» ±ú´Ý´Â ÁöÇý´Â Áø¸®ÀÇ ¿µÀÌ ³»·ÁÁÖ´Â °ÍÀÌ¿ä, Áø¸®ÀÇ ¿µÀº ¼ö¿© ¾ÆµéµéÀÌ ÇÔ²² »ç¶÷ÀÇ ¾Æµéµþ¿¡°Ô ÁÖ´Â ¼±¹°ÀÌ´Ù.
±×¸®°í ÀÌµé ¿µ ÀÚÁúµéÀº Á¶À²ÇÏ°í ¼·Î ¿¬ÇÕÇÏ¿© Àΰ£À» ÀáÀçÀû ¿î¸í ¾È¿¡¼ ¿µ ¼º°ÝÀÚ(spirit personality)·Î
¸¸µé¾î³½´Ù.
| Faith-insight,
or spiritual intuition, is the endowment of the cosmic mind in association
with the Thought Adjuster, which is the Father's gift to man. Spiritual
reason, soul intelligence, is the endowment of the Holy Spirit,
the Creative Spirit's gift to man. Spiritual philosophy, the wisdom
of spirit realities, is the endowment of the Spirit of Truth, the
combined gift of the bestowal Sons to the children of men. And the
co-ordination and interassociation of these spirit endowments constitute
man a spirit personality in potential destiny. | |
101:3.3 À°Ã¼ÀÇ
ÀÚ¿¬Àû Á×À½¿¡¼ »ì¾Æ³²´Â °ÍÀ» Á¶ÀýÀÚ°¡ ¼ÒÀ¯ÇÏ°í ÀÖ´Â °Í, ¿ø½ÃÀûÀÌ°í ½ÏÆ®´Â ÇüÅ·ΠÀÖ´Â, ÀÌ °°Àº °ÍÀÌ ¿µ ¼º°Ý(spirit
personality)ÀÌ´Ù. Àΰ£ üÇè°úÀÇ °áÇÕ ¾È¿¡ ÀÖ´Â ¿µÀÇ ±â¿øÀ» °¡Áø ÀÌ º¹ÇÕ µ¶¸³Ã¼´Â, »ì¾Æ ÀÖ´Â ¿òÁ÷ÀÓÀÌ
¸ØÃß°í, ¹°ÁúÀÎ °Í°ú ¿µÀûÀÎ °ÍÀÇ ±×·¯ÇÑ ÀϽÃÀû Çùµ¿ °ü°è°¡ ºÐ¸®µÉ ¶§, ½Å¼ºÇÑ ¾ÆµéµéÀÌ ¸¶·ÃÇÑ »ý¸í ¹æ¹ýÀÇ ¼ö´ÜÀ¸·Î,
Áö¼º°ú ¹°Áú·Î ÀÌ·ç¾îÁø ¹°Áú ÀÚ¾ÆÀÇ ºÐÇØ¿¡¼ (Á¶ÀýÀÚÀÇ º¸È£ ¾È¿¡¼) »ì¾Æ³²°Ô µÈ´Ù.
| It is this
same spirit personality, in primitive and embryonic form, the Adjuster
possession of which survives the natural death in the flesh. This
composite entity of spirit origin in association with human experience
is enabled, by means of the living way provided by the divine Sons,
to survive (in Adjuster custody) the dissolution of the material
self of mind and matter when such a transient partnership of the
material and the spiritual is divorced by the cessation of vital
motion. | |
101:3.4 Á¾±³Àû
¹ÏÀ½À» ÅëÇؼ Àΰ£ÀÇ È¥Àº ÀÚ½ÅÀ» µå·¯³»°í, ¼Ú¾Æ³ª´Â È¥ÀÇ º»¼ºÀÌ Áö´Ñ ½Å¼ºÀÇ °¡´É¼ºÀ» º¸¿©ÁØ´Ù. µ¶Æ¯ÇÑ ¹æ¹ýÀ¸·Î
±× ¹ÏÀ½Àº ÇÊ»ç ¼º°ÝÀÚ·Î ÇÏ¿©±Ý ÁöÀûÀÌ°í ½ÃÇèÇÏ´Â ¾î¶² ¹÷Âù »çȸ »óȲ¿¡ ¹ÝÀÀÇϵµ·Ï À¯ÀÎÇÑ´Ù. ÁøÁ¤ÇÑ ¿µÀû ¹ÏÀ½(ÂüµÈ
µµ´ö ÀǽÄ)Àº ´ÙÀ½°ú °°Àº Á¡¿¡¼ µå·¯³´Ù:
| Through religious
faith the soul of man reveals itself and demonstrates the potential
divinity of its emerging nature by the characteristic manner in
which it induces the mortal personality to react to certain trying
intellectual and testing social situations. Genuine spiritual faith
(true moral consciousness) is revealed in that it: | |
1. Ÿ°í³ ºÒ¸®ÇÑ
µ¿¹° ¼ºÇâÀÌ Àִµ¥µµ, À±¸®¿Í µµ´öÀÌ Áøº¸ÇÏ°Ô ¸¸µç´Ù.
| 1. Causes ethics
and morals to progress despite inherent and adverse animalistic
tendencies. | |
2. ¾²¶ó¸° ½Ç¸Á°ú
ÂüÆÐ ¾Õ¿¡¼µµ Çϳª´ÔÀÇ ¼±ÇϽɿ¡ ´ëÇÑ ¼þ°íÇÑ ½Å·Ú¸¦ ³º´Â´Ù.
| 2. Produces
a sublime trust in the goodness of God even in the face of bitter
disappointment and crushing defeat. | |
3. ÀÚ¿¬ÀÇ ¿ª°æ°ú
¹°¸®Àû À糿¡µµ ºÒ±¸ÇÏ°í ±íÀº ¿ë±â¿Í ÀڽۨÀÌ »ý°Ü³´Ù.
| 3. Generates
profound courage and confidence despite natural adversity and physical
calamity. | |
4. ÁÂÀý½ÃÅ°´Â º´,
»ìÀ» ¿¡´Â À°Ã¼ÀÇ °íÅëÀÌ À־ ¼³¸íÇÒ ¼ö ¾ø´Â Â÷ºÐÇÔ°ú Áö¼ÓÇÏ´Â Æò¾ÈÀ» ³ªÅ¸³½´Ù.
| 4. Exhibits
inexplicable poise and sustaining tranquillity notwithstanding baffling
diseases and even acute physical suffering. | |
5. ºÎ´çÇÑ ´ëÁ¢°ú
¾ÆÁÖ Áöµ¶ÇÑ ºÒ°øÆòÇÑ ´ë¿ì¸¦ ¹Þ¾Æµµ, ½Åºñ½º·¯¿î Â÷ºÐÇÔ°ú ¼º°ÝÀÇ Ä§Âø¼ºÀ» À¯ÁöÇÑ´Ù.
| 5. Maintains
a mysterious poise and composure of personality in the face of maltreatment
and the rankest injustice. | |
6. »çÁ¤¾øÀÌ ´ÚÄ¡´Â
¿î¸íÀÇ ÀÜÀÎÇÔ°ú °Ñº¸±â¿¡ ÀÚ¿¬·ÂÀÌ Àΰ£ÀÇ º¹Áö¿¡ ÀüÇô ¹«°ü½ÉÇÑ µíÇصµ ±Ã±ØÀûÀÎ ½Â¸®¿¡ ´ëÇÑ ½ÅÀ» ÀÇÁöÇϴ ŵµ¸¦ À¯ÁöÇÑ´Ù.
| 6. Maintains
a divine trust in ultimate victory in spite of the cruelties of
seemingly blind fate and the apparent utter indifference of natural
forces to human welfare. | |
7. ¿Â°® ¹Ý´ëµÇ´Â
³í¸®°¡ Àü½ÃµÇ¾îµµ, Çϳª´ÔÀ» ¹Ï´Â Èçµé¸®Áö ¾Ê´Â ¹ÏÀ½À» ÁöÅ°°í, ¸ðµç ´Ù¸¥ ÁöÀû ±Ëº¯À» °ßµð´Â µ¥ ¼º°øÇÑ´Ù.
| 7. Persists
in the unswerving belief in God despite all contrary demonstrations
of logic and successfully withstands all other intellectual sophistries.
| |
8. °ÅÁþµÈ °úÇÐÀÇ
¼ÓÀÌ´Â °¡¸£Ä§°ú °ÇÀüÇÏÁö ¾ÊÀº öÇÐÀÇ ±×·²µíÇÑ ¸Á»ó°ú »ó°ü¾øÀÌ, È¥ÀÇ »ýÁ¸¿¡ ´ëÇÑ ºÒ±¼ÀÇ ½Å¾ÓÀ» °è¼Ó ³ªÅ¸³½´Ù.
| 8. Continues
to exhibit undaunted faith in the soul's survival regardless of
the deceptive teachings of false science and the persuasive delusions
of unsound philosophy. | |
9. Çö´ëÀÇ º¹ÀâÇÏ°í
Ä¡¿ìÄ£ ¹®¸íÀÌ Áþ´·¯ Áö¿öÁØ °úÁßÇÑ Áü°ú »ó°ü¾øÀÌ, »ì°í ½Â¸®ÇÑ´Ù.
| 9. Lives and
triumphs irrespective of the crushing overload of the complex and
partial civilizations of modern times. | |
10. Àΰ£ÀÇ À̱â½É,
»çȸÀû ´ë¸³, »ê¾÷ÀÇ ¿å½É, Á¤Ä¡Àû ºÎÀûÀÀÀÌ Àִµ¥µµ ÀÌŸÁÖÀÇÀÇ °è¼ÓµÈ »ýÁ¸¿¡ °øÇåÇÑ´Ù.
| 10. Contributes
to the continued survival of altruism in spite of human selfishness,
social antagonisms, industrial greeds, and political maladjustments.
| |
11. ÁË¿Í ¾ÇÀÇ ´çȤ½º·¯¿î
Á¸Àç¿Í »ó°ü¾øÀÌ, ¿ìÁÖÀÇ ÅëÀÏ°ú ½ÅÀÇ ÀεµÇϽÉÀ» ¹Ï´Â ¼þ°íÇÑ ¹ÏÀ½À» º¯ÇÔ¾øÀÌ °í¼öÇÑ´Ù.
| 11. Steadfastly
adheres to a sublime belief in universe unity and divine guidance
regardless of the perplexing presence of evil and sin. | |
12. ¾î¶² ÀÏÀÌ À־,
¹«½¼ ÀÏÀÌ À־, Çϳª´ÔÀ» ¿¹¹èÇÏ´Â ÀÏÀ» °è¼ÓÇÑ´Ù. ¡°±×°¡ ³ª¸¦ Á׿©µµ, ±×·¡µµ ³ª´Â ±×¸¦ ¼¶±æ °ÍÀÌ´Ù¡±¶ó°í °¨È÷
¼±¾ðÇÑ´Ù.
| 12. Goes right
on worshiping God in spite of anything and everything. Dares to
declare, "Even though he slay me, yet will I serve him."
| |
101:3.17 ±×·¯¸é,
¿ì¸®´Â ¼¼ °¡Áö Çö»ó¿¡ ÀÇÇØ Àΰ£ÀÌ Àڱ⠾ȿ¡ ½Å¼ºÇÑ ¿µÀ̳ª ¿µµéÀÌ °ÅÁÖÇÏ°í ÀÖ´Ù´Â °ÍÀ» ¾È´Ù: ù°, °³ÀÎÀû üÇ衪Á¾±³Àû
¹ÏÀ½ÀÌ´Ù; µÑ°, °³ÀÎÀûÀÎ ÀÎÁ¾Àû °è½ÃÀÌ´Ù; ¼Â°, ½ÇÁ¦ Àΰ£ Á¸Àç¿¡¼ »ç½ÇÀû °íµÈ »óȲÀÌ ÀÖ´Â °¡¿îµ¥ ¾Õ¼ ¸»ÇÑ
12°¡ÁöÀÇ ¿µ°ú °°Àº(spiritlike) ¼öÇà¿¡ ÀÇÇØ ¼³¸íµÈ °Íó·³, ±×°°Àº »ç¶÷ÀÇ ¹°Áú ȯ°æ¿¡ ´ëÇÑ ºñ¹üÇÏ°í Ưº°ÇÑ
¹ÝÀÀµé¿¡¼µµ º¼ ¼ö ÀÖ´Ù. ±×¸®°í ´Ù¸¥ °ÍµéÀÌ ´õ ÀÖ´Ù.
| We know, then,
by three phenomena, that man has a divine spirit or spirits dwelling
within him: first, by personal experience-religious faith; second,
by revelation-personal and racial; and third, by the amazing exhibition
of such extraordinary and unnatural reactions to his material environment
as are illustrated by the foregoing recital of twelve spiritlike
performances in the presence of the actual and trying situations
of real human existence. And there are still others. | |
101:3.18 Á¾±³
¿µ¿ª¿¡¼ ¹Ù·Î ±×·¸°Ô »ý¸í·ÂÀÌ °ÇÏ°í È°·Â ÀÖ´Â ¹ÏÀ½ÀÇ ¼öÇàÀº, Àΰ£ º»¼ºÀÇ ÃÖ°í ÀÚÁúÀÎ Á¾±³Àû üÇèÀÇ ¿µÀû ½Çü¸¦
°³ÀÎÀûÀ¸·Î ¼ÒÀ¯ÇÏ°í µ¿ÀÇÇÏ´Â ÀÚ°ÝÀ» ÇÊ»ç Àΰ£¿¡°Ô ÁØ´Ù.
| And it is just
such a vital and vigorous performance of faith in the domain of
religion that entitles mortal man to affirm the personal possession
and spiritual reality of that crowning endowment of human nature,
religious experience. |
101:4.1 ³ÊÈñ ¼¼°è°¡ ´ëü·Î ±â¿ø, ½ÉÁö¾î ¹°¸®Àû ±â¿ø¿¡ ´ëÇØ ¹«ÁöÇϱ⠶§¹®¿¡, ¿ìÁַп¡ ´ëÇÑ °¡¸£Ä§À» Á¦°øÇÏ´Â °ÍÀÌ ¶§¶§·Î Çö¸íÇÑ µí º¸¿´´Ù. ±×¸®°í Ç×»ó ÀÌ°ÍÀº ¹Ì·¡¿¡ ¹®Á¦¸¦ ÀÏÀ¸Ä×´Ù. °è½ÃÀÇ ¹ýµéÀº ¼ö°íÇÏ¿© ¾òÁö ¾ÊÀº Áö½Ä, °ð ¶§ À̸¥ Áö½ÄÀ» ³ª´©¾îÁÖ´Â °ÍÀ» ±×µéÀÌ ¹ÚÅ»ÇÔÀ¸·Î ÀÎÇØ ¿ì¸®¸¦ Å©°Ô ¹æÇØÇÑ´Ù. ¹àÇôÁø Á¾±³ÀÇ ÀϺημ Á¦½ÃµÈ ¾î¶² ¿ìÁַеµ ½Ã°£ÀÌ ¾ÆÁÖ Á¶±Ý Áö³ª¸é ¼ºÀåÇÏÁö ¸øÇÒ ¿î¸íÀÌ´Ù. µû¶ó¼, ±×·¯ÇÑ °è½Ã¸¦ °øºÎÇÏ´Â ¹Ì·¡ÀÇ ÇÐÀÚµéÀº, °è½Ã ¾È¿¡ Á¦½ÃµÈ °ü·Ã ¿ìÁÖ·ÐÀÇ Ç¥¸é¿¡¼ ¿À·ù¸¦ ¹ß°ßÇϱ⠶§¹®¿¡, ±× °è½Ã°¡ ´ã°í ÀÖÀ»Áö ¸ð¸£´Â ¾î¶² ÁøÁ¤ÇÑ Á¾±³Àû Áø¸®ÀÇ ¿ä¼Ò¶óµµ ¹ö¸®·Á´Â À¯È¤À» ¹Þ´Â´Ù. | 4. The Limitations of Revelation Because your world is generally ignorant of origins, even of physical origins, it has appeared to be wise from time to time to provide instruction in cosmology. And always has this made trouble for the future. The laws of revelation hamper us greatly by their proscription of the impartation of unearned or premature knowledge. Any cosmology presented as a part of revealed religion is destined to be outgrown in a very short time. Accordingly, future students of such a revelation are tempted to discard any element of genuine religious truth it may contain because they discover errors on the face of the associated cosmologies therein presented. | |
101:4.2 Áø¸®ÀÇ
°è½Ã¿¡ Âü¿©ÇÏ´Â ¿ì¸®°¡, »ó°üµéÀÌ ³»¸° Áöħ¿¡ ÀÇÇØ ¹«Ã´ ¾ö°ÝÇÏ°Ô Á¦Çѵȴٴ °ÍÀ» Àηù´Â ÀÌÇØÇØ¾ß ÇÑ´Ù. ¿ì¸®´Â 1õ
³â µ¿¾È¿¡ ÀÖÀ» °úÇÐÀÇ ¹ß°ßÀ» ¿¹»óÇÒ ÀÚÀ¯°¡ ¾ø´Ù. °è½ÃÀÚµéÀº °è½Ã ¸í·ÉÀÇ ÀϺθ¦ ±¸¼ºÇÏ´Â Áöħ¿¡ µû¶ó¼ ÇൿÇؾß
ÇÑ´Ù. ¿ì¸®´Â Áö±ÝÀ̳ª ¾î¶² ¹Ì·¡¿¡µµ, ÀÌ ¾î·Á¿òÀ» ±Øº¹ÇÒ ¹æ¹ýÀÌ ¾ø´Ù°í º»´Ù. ÀÌ ½Ã¸®ÁîÀÇ °è½Ã ¹ßÇ¥¿¡ ´ã±ä ¿ª»çÀû
»ç½Ç°ú Á¾±³Àû Áø½ÇÀÌ ´Ù°¡¿Ã ½Ã´ëÀÇ ±â·Ï À§¿¡ ¼°ÚÁö¸¸, ªÀº ¸î ³â ¾È¿¡, ¹°¸®Çаú °ü·ÃµÈ ¸¹Àº Áø¼úµéÀÌ Ãß°¡ÀûÀÎ
°úÇÐÀû ¹ßÀü°ú »õ·Î¿î ¹ß°ßÀÇ °á°ú·Î ¼öÁ¤ÀÌ ÇÊ¿äÇÒ °ÍÀ̶ó´Â °ÍÀ» Àß ¾Ë°í ÀÖ´Ù. ÀÌ »õ·Î¿î ¹ßÀüÀÇ °á°ú¸¦ ¿ì¸®°¡ Áö±Ý
¿¹ÃøÇÏ°í ÀÖÁö¸¸, ¿ì¸®´Â °è½ÃÇÏ´Â ±â·Ï ¼Ó¿¡ »ç¶÷ÀÌ ¹ß°ßÇÏÁö ¾ÊÀº »ç½ÇÀ» Æ÷ÇÔ½ÃÅ°´Â °ÍÀÌ ±ÝÁöµÇ¾î ÀÖ´Ù. °è½Ã°¡ ¹Ýµå½Ã
¿µ°¨À» ÁÖ´Â °ÍÀº ¾Æ´Ï¶ó´Â °ÍÀ» ºÐ¸íÈ÷ ÇصÎÀÚ. ÀÌ °è½Ã¿¡ ´ã±ä ¿ìÁÖ·ÐÀº ¿µ°¨À» ¹ÞÁö ¾Ê¾Ò´Ù. ÀÌ ¿ìÁÖ·ÐÀº ¿ì¸®°¡
¿À´Ã³¯ÀÇ Áö½ÄÀ» Á¶Á¤ÇÏ°í ºÐ·ùÇ϶ó°í ¹ÞÀº Çã°¡¿¡ ÀÇÇØ Á¦ÇѵȴÙ. ½ÅÀÌ ÁØ ÅëÂû·Â, ¿µÀû ÅëÂû·ÂÀº ¼±¹°ÀÌÁö¸¸, Àΰ£ÀÇ
ÁöÇý´Â ÁøȵǾî¾ß ÇÑ´Ù.
| Mankind should
understand that we who participate in the revelation of truth are
very rigorously limited by the instructions of our superiors. We
are not at liberty to anticipate the scientific discoveries of a
thousand years. Revelators must act in accordance with the instructions
which form a part of the revelation mandate. We see no way of overcoming
this difficulty, either now or at any future time. We full well
know that, while the historic facts and religious truths of this
series of revelatory presentations will stand on the records of
the ages to come, within a few short years many of our statements
regarding the physical sciences will stand in need of revision in
consequence of additional scientific developments and new discoveries.
These new developments we even now foresee, but we are forbidden
to include such humanly undiscovered facts in the revelatory records.
Let it be made clear that revelations are not necessarily inspired.
The cosmology of these revelations is not inspired. It is limited
by our permission for the co-ordination and sorting of present-day
knowledge. While divine or spiritual insight is a gift, human wisdom
must evolve. | |
101:4.3 Áø¸®´Â
Ç×»ó °è½ÃÀÌ´Ù: ±êµå´Â Á¶ÀýÀÚ°¡ ÀÏÇÏ´Â °á°ú·Î¼ °è½Ã°¡ µå·¯³¯ ¶§ ±×°ÍÀº ÀÚµ¿ °è½ÃÀÌ°í, ¾î¶² ´Ù¸¥ ÇÏ´Ã ´ë¸®ÀÚ³ª
Áý´ÜÀ̳ª ¼º°ÝÀÚÀÇ È°µ¿À¸·Î ¹ßÇ¥µÇ¾úÀ» ¶§, ÀÌ´Â ½Å±â¿øÀ» ¿©´Â °è½ÃÀÌ´Ù.
| Truth is always
a revelation: autorevelation when it emerges as a result of the
work of the indwelling Adjuster; epochal revelation when it is presented
by the function of some other celestial agency, group, or personality.
| |
101:4.4 ¸¶Áö¸·
ºÐ¼®¿¡¼, Á¾±³´Â ±× ÀÚüÀÇ °íÀ¯ÇÏ°í ½Å¼ºÇÑ Å¹¿ùÇÔÀ» º¸¿©ÁÖ´Â ¹æ½Ä°ú Á¤µµ¿¡ µû¶ó ±× ¿¸Å·Î ÆǴܵȴÙ.
| In the last
analysis, religion is to be judged by its fruits, according to the
manner and the extent to which it exhibits its own inherent and
divine excellence. | |
101:4.5 °è½Ã°¡
º¯ÇÔ¾øÀÌ ¿µÀû Çö»óÀÌÁö¸¸, Áø¸®´Â ¿ÀÁ÷ »ó´ëÀûÀ¸·Î ¿µ°¨À» ¹ÞÀ»Áö ¸ð¸¥´Ù. ¿ìÁÖ·ÐÀ» ¾ð±ÞÇÏ´Â Áø¼ú »çÇ×Àº °áÄÚ ¿µ°¨À»
¹ÞÁö ¾Ê¾ÒÁö¸¸, ±×·¯ÇÑ °è½Ã´Â ´ÙÀ½ ¹æ¹ýÀ¸·Î Àû¾îµµ ÀϽ󪸶 Áö½ÄÀ» ¶Ñ·ÇÀÌ ¼³¸íÇϹǷÎ, ¾öû³ °¡Ä¡°¡ ÀÖ´Ù:
| Truth may be
but relatively inspired, even though revelation is invariably a
spiritual phenomenon. While statements with reference to cosmology
are never inspired, such revelations are of immense value in that
they at least transiently clarify knowledge by: | |
1. ¿À·ù¸¦ ±ÇÀ§ ÀÖ°Ô
Á¦°ÅÇÔÀ¸·Î È¥¶õÀ» ÁÙÀδÙ.
| 1. The reduction
of confusion by the authoritative elimination of error. | |
2. ÀÌ¹Ì ¾Ë·ÁÁ³°Å³ª
¾Ë·ÁÁú »ç½Çµé°ú °üÃøµéÀ» Á¶À²ÇÑ´Ù.
| 2. The co-ordination
of known or about-to-be-known facts and observations. | |
3. ¾ÆµæÇÑ °ú°Å¿¡
ÀÖ¾ú´ø ½Å±â¿øÀÇ °Å·¡µé¿¡ °üÇÏ¿©, ÀÒ¾î¹ö¸° Áö½Ä Áß¿¡ Áß¿äÇÑ Á¶°¢À» ȸº¹ÇÑ´Ù.
| 3. The restoration
of important bits of lost knowledge concerning epochal transactions
in the distant past. | |
4. ´Ù¸¥ ¹æ¹ýÀ¸·Î
¾òÀ» ¼ö ÀÖ´Â Áö½ÄÀÇ Áß¿äÇÑ, ºÎÁ·ÇÑ ºÎºÐÀ» ü¿öÁÙ Á¤º¸¸¦ Á¦°øÇÑ´Ù.
| 4. The supplying
of information which will fill in vital missing gaps in otherwise
earned knowledge. | |
5. ¼ö¹ÝµÇ´Â °è½Ã¿¡
´ã±ä ¿µÀû °¡¸£Ä§À» Á¶¸íÇÏ´Â ¹æ½ÄÀ¸·Î ¿ìÁÖ ÀڷḦ Á¦½ÃÇÑ´Ù.
| 5. Presenting
cosmic data in such a manner as to illuminate the spiritual teachings
contained in the accompanying revelation. |
5. Religion Expanded by Revelation Revelation is a technique whereby ages upon ages of time are saved in the necessary work of sorting and sifting the errors of evolution from the truths of spirit acquirement. | ||
101:5.2 °úÇÐÀº
»ç½ÇÀ» ´Ù·é´Ù; Á¾±³´Â ¿ÀÁ÷ °¡Ä¡¿¡ °ü½ÉÀ» µÐ´Ù. ±ú´ÞÀº öÇÐÀ» ÅëÇØ Áö¼ºÀº »ç½Ç°ú °¡Ä¡ µÎ Àǹ̸¦ ÅëÀÏÇÏ·Á°í ¾Ö¾²°í,
µû¶ó¼ ¿Ï¼ºµÈ ½Çü °³³ä¿¡ µµ´ÞÇÑ´Ù. °úÇÐÀº Áö½ÄÀÇ ¿µ¿ªÀÌ°í, öÇÐÀº ÁöÇýÀÇ ¿µ¿ªÀ̸ç, Á¾±³´Â ¹ÏÀ½À» üÇèÇÏ´Â ºÐ¾ßÀÓÀ»
±â¾ïÇ϶ó. ±×·¯³ª Á¾±³´Â, ±×·²Áö¶óµµ, ´ÙÀ½ µÎ ´Ü°èÀÇ ¸í½Ã¸¦ º¸¿©ÁØ´Ù:
| Science deals
with facts; religion is concerned only with values. Through enlightened
philosophy the mind endeavors to unite the meanings of both facts
and values, thereby arriving at a concept of complete reality. Remember
that science is the domain of knowledge, philosophy the realm of
wisdom, and religion the sphere of the faith experience. But religion,
nonetheless, presents two phases of manifestation: | |
1. ÁøÈ·Î »ý±ä Á¾±³.
¿ø½ÃÀû ¼þ¹èÀÇ Ã¼Çè, Áö¼º¿¡¼ ÆÄ»ýµÈ Á¾±³ÀÌ´Ù.
| Evolutionary
religion. The experience of primitive worship, the religion which
is a mind derivative. | |
2. °è½ÃµÈ Á¾±³.
¿ìÁÖ¿¡ ´ëÇÑ Åµµ, ÀÌ°ÍÀº ¿µ¿¡¼ ÆÄ»ýµÇ´Â °ÍÀÌ´Ù; ¿µ¿øÇÑ ½ÇüµéÀÌ º¸Á¸µÇ°í, ¼º°ÝÀÇ »ýÁ¸¿¡ ´ëÇÑ È®½Å°ú ¹ÏÀ½, ±×¸®°í
ÀÌ ¸ðµç °ÍÀ» °¡´ÉÄÉ ÇÑ ¿ìÁÖ ½ÅÀÇ ±Ã±ØÀûÀÎ ¼ºÃëÀÌ´Ù. Á¶¸¸°£¿¡ ÁøÈ Á¾±³°¡ ¿µÀû È®ÀåÀÇ °è½Ã¸¦ ¹Þ±â À§ÇØ ¿¹Á¤µÈ
ÀÌ°ÍÀº ¿ìÁÖ °èȹÀÇ ÀϺÎÀÌ´Ù.
| Revealed religion.
The universe attitude which is a spirit derivative; the assurance
of, and belief in, the conservation of eternal realities, the survival
of personality, and the eventual attainment of the cosmic Deity,
whose purpose has made all this possible. It is a part of the plan
of the universe that, sooner or later, evolutionary religion is
destined to receive the spiritual expansion of revelation. | |
101:5.5 °úÇаú
Á¾±³ ¸ðµÎ°¡ ³í¸®Àû Ãß·ÐÀ» À§ÇÏ¿© ÀϹÝÀûÀ¸·Î ¹Þ¾ÆµéÀÌ´Â ¾î¶² ±âÃʸ¦ °¡Á¤ÇÏ°í¼ ½ÃÀÛÇÑ´Ù. ±×·¡¼ öÇеµ ¼¼ °¡ÁöÀÇ
½Çü¸¦ °¡Á¤ÇÏ°í ±× ÀÏÀ» ½ÃÀÛÇØ¾ß ÇÑ´Ù:
| Both science
and religion start out with the assumption of certain generally
accepted bases for logical deductions. So, also, must philosophy
start its career upon the assumption of the reality of three things:
| |
1. ¹°ÁúÀÎ ¸ö. 2. Àΰ£ÀÇ Ãʹ°Áú ´Ü°è, È¥À̳ª ±êµå´Â ¿µ±îÁöµµ Æ÷ÇÔÇÑ´Ù. | 1. The material body. .2. The supermaterial phase of the human being,
the soul or even the indwelling spirit. | |
3. ¿µ°ú ¹°Áú »çÀÌ¿¡,
¹°ÁúÀÎ °Í°ú ¿µÀûÀÎ °Í »çÀÌÀÇ »óÈ£ ¼ÒÅë°ú »óÈ£ ¿¬°ü¼ºÀ» À§ÇØ ÀÛ¿ëÇÏ´Â Àΰ£ Áö¼º.
| 3. The human
mind, the mechanism for intercommunication and interassociation
between spirit and matter, between the material and the spiritual.
| |
101:5.9 °úÇÐÀÚ´Â
»ç½ÇÀ» ¼öÁýÇÏ°í, öÇÐÀÚ´Â »ç»óÀ» Á¶À²ÇÏ°í, ¼±ÁöÀÚ´Â ÀÌ»óÀ» ³ôÀδÙ. ´À³¦°ú °¨Á¤Àº Á¾±³¿¡ º¯ÇÔ¾øÀÌ µû¸£Áö¸¸, Á¾±³´Â
¾Æ´Ï´Ù. Á¾±³´Â üÇèÀÇ ´À³¦ÀÏ ¼ö ÀÖÁö¸¸, ´À³¦Àº üÇèÀÌ ¾Æ´Ï´Ù. ³í¸®(À̼ºÀû °³³ä)¿Í °¨Á¤(´À³¦) ¸ðµÎ º»ÁúÀûÀ¸·Î
Á¾±³Àû üÇèÀÇ ÇÑ ºÎºÐÀÌ ¾Æ´ÏÁö¸¸, µÑ ´Ù °³ÀÎÀÇ Áö¼º »óÅÂ¿Í ±âÁúÀÇ °æÇâ¿¡ µû¶ó, ½Çü¸¦ ²ç¶Õ´Â ¿µÀû ÅëÂû·ÂÀÌ ¹ßÀüÇÏ´Â
°¡¿îµ¥ ¹ÏÀ½ÀÌ ³ªÅ¸³ª´Â °Í°ú ÇÔ²² ´Ù¾çÇÏ°Ô °ü·ÃµÉ ¼ö ÀÖ´Ù.
| Scientists
assemble facts, philosophers co-ordinate ideas, while prophets exalt
ideals. Feeling and emotion are invariable concomitants of religion,
but they are not religion. Religion may be the feeling of experience,
but it is hardly the experience of feeling. Neither logic (rationalization)
nor emotion (feeling) is essentially a part of religious experience,
although both may variously be associated with the exercise of faith
in the furtherance of spiritual insight into reality, all according
to the status and temperamental tendency of the individual mind. | |
101:5.10 ÁøÈ
Á¾±³´Â ÁøÈÇÏ´Â Àΰ£ ¾È¿¡¼ ¿¹¹èÇϴ Ư¼ºÀ» ¹ßÀü½ÃÅ°°í âÁ¶ÇÏ´Â ÀÏÀ» ¸ÃÀº Áö¿ª ¿ìÁÖÀÇ Áö¼º º¸Á¶ÀÚ°¡ ºÎ¿©ÇÑ °á°ú¹°ÀÌ´Ù.
±×·¯ÇÑ ¿ø½Ã Á¾±³´Â À±¸®¿Í µµ´ö, Áï Àΰ£ÀÇ Àǹ«°¨°ú Á÷°áµÈ´Ù. ±×·¯ÇÑ Á¾±³µéÀº ¾ç½ÉÀÇ º¸ÀåÀ» ÀüÁ¦·Î Çϸç, ºñ±³Àû
À±¸®ÀûÀÎ ¹®¸íÀÇ ¾ÈÁ¤À» °¡Á®¿Â´Ù.
| Evolutionary
religion is the outworking of the endowment of the local universe
mind adjutant charged with the creation and fostering of the worship
trait in evolving man. Such primitive religions are directly concerned
with ethics and morals, the sense of human duty. Such religions
are predicated on the assurance of conscience and result in the
stabilization of relatively ethical civilizations. | |
101:5.11 °³ÀÎÀûÀ¸·Î
µå·¯³ Á¾±³´Â ÆĶó´ÙÀ̽º »ïÀ§ÀÏüÀÇ ¼¼ ºÐÀ» ´ëÇ¥ÇÏ´Â ¼ö¿© ¿µµéÀÇ ÈÄ¿øÀ» ¹ÞÀ¸¸ç, ƯÈ÷ Áø¸®ÀÇ È®Àå¿¡ °ü¿©ÇÑ´Ù. ÁøȵÈ
Á¾±³´Â °³Àο¡°Ô °³ÀÎ Àǹ«¶ó´Â °³³äÀ¸·Î ¸ô°í °£´Ù; °è½ÃµÈ Á¾±³´Â Ȳ±Ý·üÀÎ »ç¶û¿¡ Á¡Á¡ ´õ ÁßÁ¡À» µÐ´Ù.
| Personally
revealed religions are sponsored by the bestowal spirits representing
the three persons of the Paradise Trinity and are especially concerned
with the expansion of truth. Evolutionary religion drives home to
the individual the idea of personal duty; revealed religion lays
increasing emphasis on loving, the golden rule. | |
101:5.12 ÁøÈÇÑ
Á¾±³´Â ÀüÀûÀ¸·Î ¹ÏÀ½¿¡ ´Þ·ÁÀÖ´Ù. °è½Ã´Â ½Å°ú ½Çü¿¡ ´ëÇÑ È®´ëµÈ Áø¸®°¡ Á¦½ÃµÈ´Ù´Â Ãß°¡µÈ º¸ÀåÀ» ¹Þ°í, ½ÇÁ¦ üÇè¿¡
°üÇÏ¿© ´õ¿í °¡Ä¡ ÀÖ´Â Áõ¾ðÀ» °¡Áö°í ÀÖÀ¸¸ç, ½ÇÁ¦ üÇèÀº ÁøÈ·Î ¾òÀº ¹ÏÀ½°ú °è½ÃµÈ Áø¸®, ÀÌ µÎ °¡Áö°¡ ½ÇÁ¦·Î
¼Ò¿ëµÇ´Â ¿¬ÇÕÀÇ °á°ú·Î¼ ÃàÀûµÈ´Ù. Àΰ£ÀÇ ¹ÏÀ½°ú ½ÅÀÌ ÁØ Áø¸®ÀÇ ÀÌ·¯ÇÑ °áÇÕÀº ¸ð·Ð½Ã¾Æ ¼º°ÝÀÇ ½ÇÁ¦ ȹµæÀ» À§ÇÑ
±æ À§¿¡¼ ÈǸ¢ÇÑ ¼ºÇ°À» ¼ÒÀ¯ÇÏ°Ô ÇÑ´Ù.
| Evolved religion
rests wholly on faith. Revelation has the additional assurance of
its expanded presentation of the truths of divinity and reality
and the still more valuable testimony of the actual experience which
accumulates in consequence of the practical working union of the
faith of evolution and the truth of revelation. Such a working union
of human faith and divine truth constitutes the possession of a
character well on the road to the actual acquirement of a morontial
personality. | |
101:5.13 ÁøÈ
Á¾±³´Â ¹ÏÀ½ÀÇ È®½Å°ú ¾ç½ÉÀÇ È®Àθ¸À» Á¦°øÇÑ´Ù; °è½ÃÁ¾±³´Â ¹ÏÀ½ÀÇ È®½Å»Ó ¾Æ´Ï¶ó °è½ÃµÈ ½ÇüµéÀ» »ý»ýÇÏ°Ô Ã¼ÇèÇÏ´Â
Áø½ÇÀ» Á¦°øÇÑ´Ù. Á¾±³ÀÇ ¼Â° °ÉÀ½, Á¾±³ÀÇ Ã¼Çè¿¡¼ ¼¼¹ø° ´Ü°èÀÎ ¸ð·Ð½Ã¾Æ »óÅÂ, ¸ðŸ¸¦
È®°íÈ÷ ºÙÀâ´Â °ÍÀÌ´Ù. ¸ð·Ð½Ã¾Æ Áøº¸¿¡¼ °è½ÃµÈ Á¾±³ÀÇ Áø¸®´Â Á¡Á¡ ´õ È®ÀåµÈ´Ù; ³ÊÈñ´Â ÃÖ»óÀÇ °¡Ä¡µé, ½Å¼ºÇÑ ¼±ÇÔµé,
¿ìÁÖ °ü°èµé, ¿µ¿øÇÑ ½Çüµé, ±Ã±ØÀÇ ¿î¸íµé¿¡ °üÇÑ Áø¸®¸¦ ´õ¿í ¾Ë°Ô µÉ °ÍÀÌ´Ù.
| Evolutionary
religion provides only the assurance of faith and the confirmation
of conscience; revelatory religion provides the assurance of faith
plus the truth of a living experience in the realities of revelation.
The third step in religion, or the third phase of the experience
of religion, has to do with the morontia state, the firmer grasp
of mota. Increasingly in the morontia progression the truths of
revealed religion are expanded; more and more you will know the
truth of supreme values, divine goodnesses, universal relationships,
eternal realities, and ultimate destinies. | |
101:5.14 ¸ð·Ð½Ã¾Æ
Áøº¸¸¦ ÅëÇÏ¿© ³»³», Áø¸®ÀÇ È®½ÅÀº Á¡Á¡ ´õ ¹ÏÀ½ÀÇ È®½ÅÀ» ´ëüÇÑ´Ù. ³ÊÈñ°¡ ¸¶Ä§³» ½ÇÁ¦ÀÇ ¿µ ¼¼°è·Î ºÎ¸§¹ÞÀ» ¶§,
±×¶§ ¼ø¼öÇÑ ¿µ ÅëÂû·ÂÀÌ ÁÖ´Â È®½ÅÀº ¹ÏÀ½°ú Áø¸® ´ë½Å¿¡ ÀÛ¿ëÇϵçÁö, ¶Ç´Â ±×º¸´Ù ¼º°ÝÀÚ°¡ È®½ÅÇÏ´Â ÀÌ ¿¹ÀüÀÇ ±â¹ý°ú
´õºÒ¾î, ±×¸®°í ±× À§¿¡ °ãÃļ ÀÛ¿ëÇÒ °ÍÀÌ´Ù.
| Increasingly
throughout the morontia progression the assurance of truth replaces
the assurance of faith. When you are finally mustered into the actual
spirit world, then will the assurances of pure spirit insight operate
in the place of faith and truth or, rather, in conjunction with,
and superimposed upon, these former techniques of personality assurance.
|
101:6.1 °è½ÃµÈ Á¾±³ÀÇ ¸ð·Ð½Ã¾Æ ´Ü°è´Â »ì¾Æ³²´Â üÇè°ú °ü·ÃÀÌ ÀÖÀ¸¸ç, ±× ´Ü°èÀÇ Å« ¿å±¸´Â ¿µ(spirit)ÀÇ ¿ÏÀüÇÑ ¼ºÃëÀÌ´Ù. ¶ÇÇÑ È®ÀåµÈ À±¸®Àû ºÀ»ç¸¦ Çϵµ·Ï ÀçÃËÇÏ´Â ºÎ¸§°ú ¿¬ÇÕÇÏ¿©, ¿¹¹èÇÏ·Á´Â ´õ ³ôÀº ¿å±¸°¡ Á¸ÀçÇÑ´Ù. ¸ð·Ð½Ã¾Æ ÅëÂû·ÂÀº Ä¥Áß ½Å(Sevenfold), ÃÖ»óÀ§(Supreme), ½ÉÁö¾î ±Ã±ØÀ§(Ultimate)ÀÇ ÀǽÄÀ» °è¼Ó-È®Àå½ÃÅ°´Â °ÍÀ» ¼ö¹ÝÇÑ´Ù. | 6. Progressive Religious Experience The morontia phase of revealed religion has to do with the experience of survival, and its great urge is the attainment of spirit perfection. There also is present the higher urge of worship, associated with an impelling call to increased ethical service. Morontia insight entails an ever-expanding consciousness of the Sevenfold, the Supreme, and even the Ultimate. | |
101:6.2 ¸Ç óÀ½¿¡
¹°Áú ¼öÁØ¿¡¼ ½ÃÀÛÇÒ ¶§ºÎÅÍ ¿ÏÀüÇÑ ¿µ ÁöÀ§¿¡ µµ´ÞÇÏ´Â ¶§±îÁö ¸ðµç Á¾±³Àû üÇè µ¿¾È, Á¶ÀýÀÚ´Â ÃÖ»óÀ§(Supreme)
Á¸ÀçÀÇ ½Çü¿¡ ´ëÇÑ °³ÀÎÀû ±ú´ÞÀ½ÀÇ ºñ¹ÐÀÌ´Ù; ¹Ù·Î ÀÌ¿Í °°Àº Á¶ÀýÀÚ´Â ¶ÇÇÑ ÃÊ¿ùÀûÀ¸·Î ±Ã±ØÀ§(Ultimate)±îÁö
µµ´ÞÇÏ´Â ³ÊÈñ ¹ÏÀ½ÀÇ ºñ¹ÐµéÀ» Áã°í ÀÖ´Ù. ÁøÈÇÏ´Â Àΰ£ÀÇ Ã¼ÇèÀû ¼º°ÝÀº, ½ÇÁ¸ÇÏ´Â Çϳª´ÔÀÇ Á¶ÀýÀÚ º»Áú°ú ¿¬°áµÇ¾î
ÃÖ»óÀÇ Á¸À縦 ¿Ï¼ºÇÒ ÀáÀç·ÂÀ̸ç, ÀÌ°ÍÀº º»·¡ºÎÅÍ, À¯ÇÑÀ» ¶Ù¾î³Ñ¾î¼ ±Ã±Ø¿¡ ÃÊ¿ù ¼º°Ý¿¡ À̸£±â À§ÇÑ ±âÃÊ°¡ µÈ´Ù.
| Throughout
all religious experience, from its earliest inception on the material
level up to the time of the attainment of full spirit status, the
Adjuster is the secret of the personal realization of the reality
of the existence of the Supreme; and this same Adjuster also holds
the secrets of your faith in the transcendental attainment of the
Ultimate. The experiential personality of evolving man, united to
the Adjuster essence of the existential God, constitutes the potential
completion of supreme existence and is inherently the basis for
the superfinite eventuation of transcendental personality. | |
101:6.3 µµ´öÀº
À̼ºÀûÀÎ Áö½Ä¿¡ ±âÃÊÇÏ°í, ÁöÇý¿¡ ÀÇÇØ Áõ´ëµÇ°í, ±×¸®°í Á¾±³Àû ¹ÏÀ½¿¡ ÀÇÇØ ½ÂÀÎµÈ °áÁ¤À» ¼ö¿ëÇÑ´Ù. ±×·¯ÇÑ ¼±ÅõéÀº
µµ´öÀû º»¼ºÀÇ ÇàÀ§ÀÌ°í, µµ´öÀû ¼º°ÝÀÌ Á¸ÀçÇÔÀ» Áõ°ÅÇϸç, ¸ð·Ð½Ã¾Æ ¼º°Ý(morontia personality),
°á±¹ ÁøÁ¤ÇÑ ¿µ ÁöÀ§(spirit status)ÀÇ ¼±±¸ÀÚÀû ¿ªÇÒÀ» ÇÑ´Ù.
| Moral will
embraces decisions based on reasoned knowledge, augmented by wisdom,
and sanctioned by religious faith. Such choices are acts of moral
nature and evidence the existence of moral personality, the forerunner
of morontia personality and eventually of true spirit status. | |
101:6.4 ÁøÈ·Î
¾òÀº Á¾·ùÀÇ Áö½ÄÀº ¿ÀÁ÷ ¿øÇüÁúÀÇ ±â¾ï ¹°ÁúÀÇ ÃàÀûÀÏ »ÓÀÌ´Ù; ÀÌ°ÍÀº »ý¸íÁ¸Àç ÀǽÄÀÇ °¡Àå ¿ø½ÃÀû ÇüÅÂÀÌ´Ù. ÁöÇý´Â
°ü·ÃÁþ°í ´Ù½Ã ÅëÇÕÇÏ´Â °úÁ¤¿¡¼ ¿øÇüÁú ±â¾ïÀ¸·ÎºÎÅÍ Çü¼ºµÈ °³³äµéÀ» ¼ö¿ëÇϸç, ±×·¯ÇÑ Çö»óÀº Àΰ£ÀÇ Áö¼ºÀ» ´Ü¼øÇÑ
µ¿¹° Áö¼º°ú ±¸º°ÇÑ´Ù. µ¿¹°Àº Áö½ÄÀÌ ÀÖÁö¸¸, ÁöÇýÀÇ ´É·ÂÀº ¿ÀÁ÷ »ç¶÷¸¸ÀÌ ¼ÒÀ¯ÇÑ´Ù. ±×·¯ÇÑ Áö¼º À§¿¡ ¾Æ¹öÁö¿Í ¾ÆµéµéÀÇ
¿µ, °ð »ý°¢ Á¶ÀýÀÚ¿Í Áø¸®ÀÇ ¿µÀÇ ¼ö¿©¸¦ ÅëÇØ °³ÀÎÀÌ Áø¸®¸¦ Á¢ÇÒ ¼ö ÀÖ°Ô ÇÑ´Ù.
| The evolutionary
type of knowledge is but the accumulation of protoplasmic memory
material; this is the most primitive form of creature consciousness.
Wisdom embraces the ideas formulated from protoplasmic memory in
process of association and recombination, and such phenomena differentiate
human mind from mere animal mind. Animals have knowledge, but only
man possesses wisdom capacity. Truth is made accessible to the wisdom-endowed
individual by the bestowal on such a mind of the spirits of the
Father and the Sons, the Thought Adjuster and the Spirit of Truth.
| |
101:6.5 À¯¶õ½Ã¾Æ¿¡
¼ö¿©µÈ ±×¸®½ºµµ ¹Ì°¡¿¤Àº ¼¼·Ê¸¦ ¹ÞÀ» ¶§±îÁö ÁøÈ Á¾±³ÀÇ Áö¹è ¾Æ·¡ »ì¾Ò´Ù. ±× ¼ø°£ºÎÅÍ ½ÊÀÚ°¡¿¡ ¸ø¹ÚÈù »ç°Ç±îÁö,
±×´Â ÁøÈ Á¾±³¿Í °è½ÃÁ¾±³¸¦ °áÇÕÇÑ Àεµ¸¦ ¹Þ°í¼ ±×ÀÇ ÀÏÀ» ÃßÁøÇß´Ù. ºÎÈ°ÀÇ ¾ÆħºÎÅÍ ½ÂõÇÒ ¶§±îÁö ±×´Â ¹°Áú¼¼°è¿¡¼
¿µÀÇ ¼¼°è·Î ÀüȯÇÏ´Â ¸ð·Ð½Ã¾Æ »ý¾ÖÀÇ ´Ù¾çÇÑ ´Ü°è¸¦ °ÅÃÆ´Ù. ½Âõ ÈÄ¿¡, ¹Ì°¡¿¤Àº ÃÖ»óÀ§(Supreme), °ð ÃÖ»ó
Á¸À縦 ½ÇÇöÇϴ üÇèÀÇ ÁÖ(ñ«)°¡ µÇ¾ú´Ù; ³×¹Ùµ·¿¡¼ ÃÖ»óÀ§ÀÇ ½Çü¸¦ üÇèÇÏ´Â ¹«Á¦ÇÑ ´É·ÂÀ» °¡Áø À¯ÀÏÇÑ ¼º°ÝÀÚ°¡
µÊÀ¸·Î¼, Áï½Ã ±×ÀÇ Áö¿ª ¿ìÁÖ¿¡¼, ±× ¿ìÁÖ¿¡ ´ëÇÏ¿©, ±×´Â ÃÖ»ó ±ºÁÖ±Ç ÁöÀ§¿¡ µµ´ÞÇß´Ù.
| Christ Michael,
when bestowed on Urantia, lived under the reign of evolutionary
religion up to the time of his baptism. From that moment up to and
including the event of his crucifixion he carried forward his work
by the combined guidance of evolutionary and revealed religion.
From the morning of his resurrection until his ascension he traversed
the manifold phases of the morontia life of mortal transition from
the world of matter to that of spirit. After his ascension Michael
became master of the experience of Supremacy, the realization of
the Supreme; and being the one person in Nebadon possessed of unlimited
capacity to experience the reality of the Supreme, he forthwith
attained to the status of the sovereignty of supremacy in and to
his local universe. | |
101:6.6 »ç¶÷ÀÇ
°æ¿ì¿¡, ±êµå´Â Á¶ÀýÀÚ¿Í ±Ã±Ø¿¡ À¶ÇÕÇÏ°í ±× °á°ú·Î ÀÏü°¡ µÇ´Â °Í¡ª»ç¶÷°ú Çϳª´ÔÀÇ º»ÁúÀ» ¼º°ÝÀÌ ÅëÇÕÇÏ´Â °Í¡ªÀº
±×¸¦ ÃÖ»óÀ§(Supreme)ÀÇ »ì¾Æ ÀÖ´Â ºÎºÐÀÌ µÉ ¼ö ÀÖ°Ô Çϸç, ÃÖ»óÀ§¸¦ À§Çؼ, ±×¸®°í ±×¿Í ÇÔ²², ¸¶Ä§³» ¿ìÁÖ¿¡¼
ºÀ»ç¸¦ ³¡¾øÀÌ Ãß±¸ÇÏ´Â ¿µ¿øÇÑ »ýµæ±ÇÀ» ÇѶ§ ÇÊ»çÀÚ¿´´ø ±×·± »ç¶÷¿¡°Ô º¸ÀåÇØ ÁØ´Ù.
| With man,
the eventual fusion and resultant oneness with the indwelling Adjuster-the
personality synthesis of man and the essence of God-constitute him,
in potential, a living part of the Supreme and insure for such a
onetime mortal being the eternal birthright of the endless pursuit
of finality of universe service for and with the Supreme. | |
101:6.7 ½Ã°£ÀÌ
È帣´Â ¼ö´ÜÀ¸·Î °ø°£À» °ÅÄ¡´Â ±×·¯ÇÑ ¸ÚÁö°í Èï¹Ì¸¦ ÀھƳ»´Â ¸ðÇèÀ» ¶°³ª±â À§Çؼ, °è½Ã´Â ÇÊ»ç Àΰ£¿¡°Ô ¸ÕÀú Áö½ÄÀ»
»ý°¢ ¹× °áÁ¤À¸·Î ü°èÈÇØ¾ß ÇÑ´Ù°í °¡¸£Ä£´Ù; ´ÙÀ½¿¡, ÀÚ±â-Áß½ÉÀû »ç»óµéÀ» Á¡Á¡ ½Ç¿ëÀûÀ̸鼵µ, ±×·³¿¡µµ ÃÊ¿ùÀû
»ç»óÀ¸·Î º¯È½ÃÅ°´Â °í±ÍÇÑ ÀÓ¹«¿¡ ²÷ÀÓ¾øÀÌ Èû¾²±â À§ÇØ ÁöÇý¸¦ ÀÌ¿ëÇϵµ·Ï ¸í·ÉÇϸç, ½ÉÁö¾î Á¶ÀýÀÚ´Â ¾ÆµéµéÀÇ Áø¸®
¿µÀÌ ÇൿÇϱâ À§ÇØ ÁغñµÇµµ·Ï, ½ÇÁ¦ Àΰ£ÀÇ º¸¿Ï¹°·Î ±×°ÍµéÀÌ ±¸¼ºµÇ°Ô ÇÏ¿©, À¯ÇÑÇÑ Áö¼º ¾È¿¡¼ ±× °°ÀÌ ¿¬°èÇÏ°í
±×°ÍµéÀ» ÀÌ¿ëÇÒ ¼ö ÀÖ´Â »óÅ°¡ µÇµµ·Ï °¨È÷ ±×°ÍµéÀ» ÅëÇÕÇÏ°í ¿µ¼ºÈ ÇÑ´Ù. ÀÌ Áø¸® ¿µÀº ½Ã-°ø°£¿¡¼ ³ªÅ¸³ª´Â ÆĶó´ÙÀ̽º
Áø¸®¡ª¿ìÁÖÀû Áø¸®¡ªÀÇ Ç¥ÇöÀÌ´Ù. »ý°¢-°áÁ¤, ³í¸®Àû ÀÌ»óµé, ½Å¼ºÇÑ Áø¸®¸¦ Á¶À²ÇÏ´Â °ÍÀº ÀÇ·Î¿î ¼ºÇ°À» ¼ÒÀ¯ÇÏ°Ô ¸¸µé¸ç,
ÀÌ°ÍÀº ÇÊ»çÀÚ°¡ ´Ã È®´ëµÇ°í Áõ´ëµÇ´Â ¸ð·Ð½Ã¾Æ ¼¼°èµéÀÇ ¿µÀûÀÎ ½Çüµé¿¡°Ô ´Ù°¡°¡±â À§ÇÑ ÀüÁ¦ Á¶°ÇÀÌ´Ù.
| Revelation
teaches mortal man that, to start such a magnificent and intriguing
adventure through space by means of the progression of time, he
should begin by the organization of knowledge into idea-decisions;
next, mandate wisdom to labor unremittingly at its noble task of
transforming self-possessed ideas into increasingly practical but
nonetheless supernal ideals, even those concepts which are so reasonable
as ideas and so logical as ideals that the Adjuster dares so to
combine and spiritize them as to render them available for such
association in the finite mind as will constitute them the actual
human complement thus made ready for the action of the Truth Spirit
of the Sons, the time-space manifestations of Paradise truth-universal
truth. The co-ordination of idea-decisions, logical ideals, and
divine truth constitutes the possession of a righteous character,
the prerequisite for mortal admission to the ever-expanding and
increasingly spiritual realities of the morontia worlds. | |
101:6.8 ¿¹¼öÀÇ
°¡¸£Ä§Àº ¾Æ¸§´ä°Ô Á¶ÈµÈ Áö½Ä¤ýÁöÇý¤ý¹ÏÀ½¤ýÁø¸®¤ý»ç¶ûÀ» ¾ÆÁÖ ³ÑÄ¡°Ô ´ã°í ÀÖÀ¸¸ç, ±×·¡¼ Çö¼¼¿¡¼ ¸¶À½ÀÇ Æò¾È, ÁöÀû
È®½Å, µµ´öÀû ±ú¿ìħ, öÇÐÀû ¾ÈÁ¤, À±¸®Àû ¹Î°¨¼º, Çϳª´Ô ÀǽÄ, ±×¸®°í ¼º°ÝÀÌ »ì¾Æ³²´Â´Ù´Â ºÐ¸íÇÑ È®½ÅÀ» ¿Ïº®ÇÏ°Ô
µ¿½Ã¿¡ Á¦°øÇÏ´Â ÃÖÃÊÀÇ À¯¶õ½Ã¾Æ Á¾±³¸¦ ±¸¼ºÇß´Ù. ¿¹¼ö¿¡ ´ëÇÑ ¹ÏÀ½Àº ´ÙÀ½À» Á¦°øÇ߱⠶§¹®¿¡, ÃÖÁ¾Àû Àΰ£ÀÇ ±¸¿ø,
ÇÊ»çÀÚÀÇ ¿ìÁÖ ¼ºÃëÀÇ ±Ã±ØÀûÀÎ ±æÀ» °¡¸®Ä×´Ù:
| The teachings
of Jesus constituted the first Urantian religion which so fully
embraced a harmonious co-ordination of knowledge, wisdom, faith,
truth, and love as completely and simultaneously to provide temporal
tranquillity, intellectual certainty, moral enlightenment, philosophic
stability, ethical sensitivity, God-consciousness, and the positive
assurance of personal survival. The faith of Jesus pointed the way
to finality of human salvation, to the ultimate of mortal universe
attainment, since it provided for: | |
1. ¹°ÁúÀû ¼Ó¹ÚÀ¸·ÎºÎÅÍÀÇ
±¸¿øÀº ¿µÀ̽ŠÇϳª´ÔÀÇ ¾Æµé ÁöÀ§¸¦ °³ÀÎÀûÀ¸·Î ½ÇÇöÇÏ´Â µ¥ ÀÖ´Ù.
| 1. Salvation
from material fetters in the personal realization of sonship with
God, who is spirit. | |
2. ÁöÀû ¼Ó¹ÚÀ¸·ÎºÎÅÍÀÇ
±¸¿øÀº Àΰ£ÀÌ Áø¸®¸¦ ¾Ë°Ô µÉ °ÍÀ̸ç, Áø¸®°¡ ±×¸¦ ÀÚÀ¯·Ó°Ô ÇÒ °ÍÀÌ´Ù.
| 2. Salvation
from intellectual bondage: man shall know the truth, and the truth
shall set him free. | |
3. ¿µÀûÀ¸·Î ´«ÀÌ
¸Õ »óÅ·κÎÅÍÀÇ ±¸¿øÀº Àΰ£ÀÌ ÇÊ»ç Á¸Àç¿Í ¸ð·Ð½Ã¾Æ Á¸Àç·Î¼ ¸ðµç ¿ìÁÖ »ý¸íÁ¸ÀçµéÀÇ ÇüÁ¦·Î ÀǽÄÇϴ ģ±³ °ü°è¸¦ ±ú´Ý°Ô
ÇÑ´Ù; ºÀ»ç-¿µÀû ½Çü¸¦ ¹ß°ßÇÏ°í, ¼¶±è-¿µÀÇ °¡Ä¡ÀÇ ¼±ÇÔÀ» µå·¯³½´Ù.
| 3. Salvation
from spiritual blindness, the human realization of the fraternity
of mortal beings and the morontian awareness of the brotherhood
of all universe creatures; the service-discovery of spiritual reality
and the ministry-revelation of the goodness of spirit values. | |
4. ¿ìÁÖÀÇ ¿µÀû ¼öÁØ¿¡
µµ´ÞÇÏ°í ±Ã±ØÀûÀ¸·Î´Â ÇϺ¸³ªÀÇ Á¶È¿Í ÆĶó´ÙÀ̽ºÀÇ ¿ÏÀüÀ» ½ÇÇöÇÔÀ¸·Î½á ÀÚ¾ÆÀÇ ºÒ¿ÏÀüÇÔÀ¸·ÎºÎÅÍ ±¸¿ø¹Þ´Â´Ù.
| 4. Salvation
from incompleteness of self through the attainment of the spirit
levels of the universe and through the eventual realization of the
harmony of Havona and the perfection of Paradise. | |
5. ÃÖ»óÀ§ Áö¼ºÀÇ
¿ìÁÖ ¼öÁØ¿¡ µµ´ÞÇÏ°í, ¸ðµç ÀÚÀǽÄÀû Á¸ÀçµéÀÇ ¼ºÃë¿Í Á¶È¸¦ ÅëÇÑ ÀÚÀǽÄÀÇ ÇÑ°è·ÎºÎÅÍÀÇ ÇعæÀº, ÀھƷκÎÅÍÀÇ ±¸¿øÀÌ´Ù.
| 5. Salvation
from self, deliverance from the limitations of self-consciousness
through the attainment of the cosmic levels of the Supreme mind
and by co-ordination with the attainments of all other self-conscious
beings. | |
6. Çϳª´Ô-Àνİú
Çϳª´Ô-ºÀ»ç´Â ³¡¾ø´Â Áøº¸ÀÇ ¿µ¿øÇÑ »ý¸íÀ» ¼ºÃëÇÏ´Â ½Ã°£ ¼¼°è·ÎºÎÅÍÀÇ ±¸¿øÀÌ´Ù,
| 6. Salvation
from time, the achievement of an eternal life of unending progression
in God-recognition and God-service. | |
7. »ý¸íÁ¸Àç°¡ ±Ã±ØÀ§ÀÇ
ÃÊ¿ùÀûÀÎ ¹ß°ß°ú ÃÖÈÄÀÚ ÀÌÈÄÀÇ Àý´ëÀû ¼öÁØÀ» ãÀ¸·Á°í ½ÃµµÇÏ´Â °Í, ÃÖ»óÀ§¸¦ ÅëÇØ ½Å(Deity)°ú ÇÔ²² ¿ÏÀüÈ÷ Çϳª°¡
µÇ´Â °ÍÀº À¯ÇÑÀ¸·ÎºÎÅÍÀÇ ±¸¿øÀÌ´Ù.
| 7. Salvation
from the finite, the perfected oneness with Deity in and through
the Supreme by which the creature attempts the transcendental discovery
of the Ultimate on the postfinaliter levels of the absonite. | |
101:6.16 ±×·¯ÇÑ
ÀÏ°ö °¡Áö ±¸¿øÀº ¿ìÁÖÀÇ ¾Æ¹öÁö¸¦ ¸¸³ª´Â ±Ã±ØÀÇ Ã¼ÇèÀ» ¿Ïº®ÇÏ°Ô ¿ÏÀüÈ÷ ½ÇÇöÇÏ´Â °Í°ú ´ëµîÇÏ´Ù. ÀÌ ¸ðµç °ÍÀÇ °¡´É¼ºÀº
Àΰ£ÀÇ Á¾±³Àû üÇè¿¡¼ ¹ÏÀ½ÀÇ ½Çü ¾È¿¡ ´ã°Ü ÀÖ´Ù. ±×·¸°Ô ´ã°Ü ÀÖÀ» ¼ö ÀÖÀ¸´Ï, ¿¹¼öÀÇ ¹ÏÀ½ÀÌ ±Ã±ØÀÇ °ÍÀ» ¶Ù¾î³ÑÀº
½Çü·ÎºÎÅ͵µ ÀÚ¾çºÐÀ» ¹Þ¾Ò°í, ±× ½ÇüµéÀ» µå·¯³Â±â ¶§¹®ÀÌ´Ù. ¿¹¼öÀÇ ¹ÏÀ½Àº ±×·¯ÇÑ °ÍÀÌ ½Ã°£°ú °ø°£ÀÇ ÁøÈ ¿ìÁÖ¿¡¼
°ÑÀ¸·Î ³ªÅ¸³¯ ¼ö ÀÖ´Â ÇÑ, ¿ìÁÖÀÇ ÇÑ Àý´ëÀÚ »óÅ¿¡ Á¢±ÙÇÏ¿´´Ù.
| Such a sevenfold
salvation is the equivalent of the completeness and perfection of
the realization of the ultimate experience of the Universal Father.
And all this, in potential, is contained within the reality of the
faith of the human experience of religion. And it can be so contained
since the faith of Jesus was nourished by, and was revelatory of,
even realities beyond the ultimate; the faith of Jesus approached
the status of a universe absolute in so far as such is possible
of manifestation in the evolving cosmos of time and space. | |
101:6.17 ¿¹¼öÀÇ
¹ÏÀ½À» À¯¿ëÇÔÀ¸·Î ÇÊ»ç Àΰ£Àº ½Ã°£ ¼¼°è¿¡¼ ¿µ¿øÀÇ ½ÇüµéÀ» ¹Ì¸® ¸Àº¼ ¼ö ÀÖ´Ù. ¿¹¼ö´Â Àΰ£ÀÇ Ã¼Çè ¼Ó¿¡¼ ÃÖÈÄÀÇ
¾Æ¹öÁö¸¦ ¹ß°ßÇß°í, ÇÊ»ç ÀλýÀÇ À°Ã¼¸¦ ÀÔÀº ±×ÀÇ ÇüÁ¦µéÀº ¾Æ¹öÁö¸¦ ¹ß°ßÇÏ´Â ¹Ù·Î ±× üÇèÀ» µû¶ó ¿¹¼ö¸¦ µû¶ó°¥ ¼ö
ÀÖ´Ù. ±×µéÀº ÇöÀç ½ÅºÐ ±×´ë·Î, ¿¹¼ö°¡ ±×ÀÇ ½ÅºÐ´ë·Î ÇÑ °Íó·³ ¾Æ¹öÁö¿Í ÇÔ²² ÇÏ´Â ÀÌ Ã¼Çè ¼Ó¿¡¼ ¶È°°Àº ¸¸Á·±îÁöµµ
¾òÀ» ¼ö ÀÖ´Ù. ¹Ì°¡¿¤ÀÌ ¸¶Áö¸·À¸·Î ÀÚ½ÅÀ» ¼ö¿©ÇÑ °á°ú·Î¼, »õ·Î¿î ÀáÀç·ÂµéÀÌ ³×¹Ùµ· ¿ìÁÖ¿¡¼ ½ÇÁ¦°¡ µÇ¾ú°í, ÀÌ
ÁßÀÇ Çϳª´Â ¸¸¹°ÀÇ ¾Æ¹öÁö²²·Î ÀεµÇÏ´Â ±æ, ¿µ¿øÀÇ ±æÀ» »õ·Ó°Ô ºñÃß´Â °ÍÀ̾ú´Ù. ÀÌ°ÍÀº °ø°£ÀÇ Ç༺µé¿¡¼ »ç´Â ù
Àλý¿¡¼ ¹°ÁúÀÎ ÇÇ¿Í »ìÀ» ÀÔÀº ÇÊ»çÀÚµµ °ÅÃÄ °¥ ¼ö ÀÖ´Â ±æÀÌ´Ù. ¿¹¼ö´Â ½ÅÀÌ ÁØ Àç»êÀ» »ç¶÷ÀÌ ¹ÞÀ» ¼ö ÀÖ´Â »õ·Î¿î,
»ý¸íÀÇ ±æÀ̾ú°í Áö±Ýµµ ±×·¸´Ù. ÀÌ Àç»êÀº ¿äû¸¸ ÇÏ¸é »ç¶÷ÀÇ °ÍÀÌ µÇ¸®¶ó°í ¾Æ¹öÁö°¡ ¼±Æ÷Çϼ̴Ù. ºñ·Ï ½Å¼ºÇÑ Àΰ£ÀÏÁö¶óµµ,
Àΰ£ ¹ÏÀ½ üÇèÀÇ ½ÃÀÛ°ú ³¡ÀÌ ¿¹¼ö ¾È¿¡¼ dzºÎÇÏ°Ô ³ªÅ¸³ª ÀÖ´Ù.
| Through the
appropriation of the faith of Jesus, mortal man can foretaste in
time the realities of eternity. Jesus made the discovery, in human
experience, of the Final Father, and his brothers in the flesh of
mortal life can follow him along this same experience of Father
discovery. They can even attain, as they are, the same satisfaction
in this experience with the Father as did Jesus as he was. New potentials
were actualized in the universe of Nebadon consequent upon the terminal
bestowal of Michael, and one of these was the new illumination of
the path of eternity that leads to the Father of all, and which
can be traversed even by the mortals of material flesh and blood
in the initial life on the planets of space. Jesus was and is the
new and living way whereby man can come into the divine inheritance
which the Father has decreed shall be his for but the asking. In
Jesus there is abundantly demonstrated both the beginnings and endings
of the faith experience of humanity, even of divine humanity. |
101:7.1 ÇϳªÀÇ »ý°¢Àº ÇൿÀ» À§ÇÑ ÀÌ·ÐÀû °èȹÀÏ »ÓÀ̸ç, ¹Ý¸é¿¡ ±àÁ¤Àû °áÁ¤Àº °ËÁõµÈ Çൿ °èȹÀÌ´Ù. °íÁ¤ °ü³äÀº °ËÁõ ¾øÀÌ ¹Þ¾Æµé¿©Áö´Â Çൿ °èȹÀÌ´Ù. °³ÀÎÀÇ Á¾±³ öÇÐÀ» ±¸ÃàÇϱâ À§ÇÑ Àç·á´Â ±× °³ÀÎÀÇ ³»Àû üÇè°ú ȯ°æ üÇè, ÀÌ µÎ °¡Áö¿¡¼ ÆÄ»ýµÈ´Ù. »ç¶÷ÀÌ Ã³ÇÑ ½Ã±â¿Í Àå¼Ò¿¡¼ »çȸÀû ÁöÀ§, °æÁ¦Àû Á¶°Ç, ±³À°ÀÇ ±âȸ, µµ´öÀû °æÇâ, Á¦µµÀû ¿µÇâ, Á¤Ä¡Àû ¹ßÀü, ÀÎÁ¾Àû °æÇâ, Á¾±³Àû °¡¸£Ä§Àº ¸ðµÎ °³ÀÎÀÇ Á¾±³ öÇÐÀ» Çü¼ºÇÏ´Â ¿äÀÎÀÌ µÈ´Ù. Ÿ°í³ ±âÁú°ú ÁöÀû ¼ÒÁúÀÌ Á¾±³ öÇÐÀÇ ÇüŸ¦ ¶Ñ·ÇÇÏ°Ô °áÁ¤ÇÑ´Ù. Á÷¾÷¤ý°áÈ¥¤ýÄ£Á· ¸ðµÎ »ç¶÷ÀÇ °³ÀÎÀû »îÀÇ ±âÁØÀÌ ÁøÈÇϴµ¥ ¿µÇâÀ» ¹ÌÄ£´Ù. | 7. A Personal Philosophy of Religion An idea is only a theoretical plan for action, while a positive decision is a validated plan of action. A stereotype is a plan of action accepted without validation. The materials out of which to build a personal philosophy of religion are derived from both the inner and the environmental experience of the individual. The social status, economic conditions, educational opportunities, moral trends, institutional influences, political developments, racial tendencies, and the religious teachings of one's time and place all become factors in the formulation of a personal philosophy of religion. Even the inherent temperament and intellectual bent markedly determine the pattern of religious philosophy. Vocation, marriage, and kindred all influence the evolution of one's personal standards of life. | |
101:7.2 Á¾±³ÀÇ
öÇÐÀº µ¿·áµéÀ» ¸ð¹æÇÏ´Â °æÇâ¿¡ µû¶ó ¼öÁ¤µÇ¸é¼ ±âº»ÀûÀÎ °³³äÀÇ ¼ºÀå°ú ½ÇÇèÀû »îÀ¸·ÎºÎÅÍ ÁøÈÇÑ´Ù. öÇÐÀû °á·ÐÀÇ
°ÇÀü¼ºÀº Æò°¡ÀÇ ÀÇ¹Ì¿Í Á¤È®¼º¿¡ ´ëÇÑ ¹Î°¨¼º°ú °ü·ÃÇÏ¿© ¿¹¸®ÇÏ°í Á¤Á÷Çϸç ÆǺ°·Â ÀÖ´Â »ç°í¿¡ ´Þ·Á ÀÖ´Ù. µµ´öÀû °ÌÀïÀÌ´Â
°áÄÚ ³ôÀº ¼öÁØÀÇ Ã¶ÇÐÀû »ç°í¸¦ ´Þ¼ºÇÏÁö ¸øÇÑ´Ù. »õ·Î¿î ¼öÁØÀÇ Ã¼ÇèÀ» ½ÃÀÛÇÏ°í, ¹ÌÁöÀÇ ÁöÀû »ýÈ° ¿µ¿ªÀ» Ž±¸ÇÏ´Â
°ÍÀº ¿ë±â°¡ ÇÊ¿äÇÏ´Ù.
| A philosophy
of religion evolves out of a basic growth of ideas plus experimental
living as both are modified by the tendency to imitate associates.
The soundness of philosophic conclusions depends on keen, honest,
and discriminating thinking in connection with sensitivity to meanings
and accuracy of evaluation. Moral cowards never achieve high planes
of philosophic thinking; it requires courage to invade new levels
of experience and to attempt the exploration of unknown realms of
intellectual living. | |
101:7.3 ÇöÀç
»õ·Î¿î °¡Ä¡ ü°è°¡ Á¸ÀçÇÑ´Ù; ¿øÄ¢°ú ±âÁØÀÇ »õ·Î¿î °ø½ÄµéÀÌ ¼ºÃëµÈ´Ù; ½À°ü°ú ÀÌ»óÀÌ ÀçÆíµÈ´Ù; ¼º°Ý(personal)
Çϳª´Ô(God)¿¡ ´ëÇÑ ¾î¶² °³³ä¿¡ µµ´ÞÇÏ°í, ±×¿¡ µû¸¥ °ü°è¼ºÀÇ ±¤¹üÀ§ÇÑ °³³äµéÀÌ µÚµû¸¥´Ù.
| Presently new
systems of values come into existence; new formulations of principles
and standards are achieved; habits and ideals are reshaped; some
idea of a personal God is attained, followed by enlarging concepts
of relationship thereto. | |
101:7.4 Á¾±³Àû
»ýÈ° öÇаú ºñÁ¾±³Àû »ýÈ° öÇÐÀÇ Å« Â÷ÀÌÁ¡Àº ÀÎÁ¤µÈ °¡Ä¡µéÀÇ º»Áú°ú ¼öÁØ, ±×¸®°í Ã漺ÀÇ ´ë»ó¿¡ ÀÖ´Ù. Á¾±³ öÇÐÀÇ
ÁøÈ¿¡´Â ³× ´Ü°è°¡ ÀÖ´Ù: ±×·¯ÇÑ Ã¼ÇèÀº ÀüÅë°ú ±ÇÇÑ¿¡ º¹Á¾Çϵµ·Ï ¸öÀ» ¸Ã±â¸é¼, ´Ù¸¸ ¼øÀÀÇϴ üÇèÀÌ µÉ ¼ö ÀÖ´Ù.
¾Æ´Ï¸é ±× öÇÐÀº ÀÏ»óÀ» ¾ÈÁ¤½ÃÅ°±â¿¡ °Ü¿ì ÃæºÐÇÒ Á¤µµ·Î, ÇÏÂúÀº ¼ºÃë·Î ¸¸Á·µÉ ¼öµµ ÀÖ°í, µû¶ó¼ ±×·¯ÇÑ ¿ì¹ßÀû
¼öÁØ¿¡¼ ÀÏÂïºÎÅÍ ¼ºÀåÀÌ ¸ØÃá´Ù. ±×·¯ÇÑ »ç¶÷µéÀº È¥ÀÚ¼ ÃæºÐÈ÷ Àß Áö³»°Ô ³»¹ö·Á µÎ´Â °ÍÀÌ ÁÁ´Ù°í »ý°¢ÇÑ´Ù. ¼Â°
Áý´ÜÀº ³í¸®·Î ÁöÀû ¼öÁرîÁö Áøº¸ÇÏÁö¸¸, ¹®È¿¡ Á¾ÀÌ µÈ °á°ú·Î¼ °Å±â¼ ħü¿¡ ºüÁø´Ù. ¹®ÈÀû »ç½½ÀÇ ÀÜÀÎÇÑ ¼Õ¾Æ±Í¿¡
¾ÆÁÖ ´Ü´ÜÈ÷ ºÙµé·Á ÀÖ´Â ´ë´ÜÇÑ Áö¼ºÀÎÀ» ¹Ù¶óº¸´Â °ÍÀº Á¤¸»·Î µüÇÏ´Ù. Àڱ⠹®ÈÀÇ »ç½½À», °úÇÐÀ̶ó °ÅÁþµÇ°Ô ºÎ¸£´Â
À¯¹°·ÐÀû »ç½½°ú ¹Ù²Ù´Â ÀÚ¸¦ ÁöÄѺ¸´Â °ÍÀº ¶È°°ÀÌ ¾Öó·Ó´Ù. ³Ý° ¼öÁØÀÇ Ã¶ÇÐÀº ¸ðµç °ü½À°ú ÀüÅëÀÇ Àå¾Ö·ÎºÎÅÍ ÀÚÀ¯¸¦
¾ò°í, °¨È÷ »ý°¢ÇÏ°í, ÇൿÇÏ°í, Á¤Á÷ÇÏ°í, Ã漺½º·´°í, µÎ·Á¿ò ¾øÀÌ, Áø½ÇÇÏ°Ô »ì ¼ö ÀÖ´Ù.
| The great difference
between a religious and a nonreligious philosophy of living consists
in the nature and level of recognized values and in the object of
loyalties. There are four phases in the evolution of religious philosophy:
Such an experience may become merely conformative, resigned to submission
to tradition and authority. Or it may be satisfied with slight attainments,
just enough to stabilize the daily living, and therefore becomes
early arrested on such an adventitious level. Such mortals believe
in letting well enough alone. A third group progress to the level
of logical intellectuality but there stagnate in consequence of
cultural slavery. It is indeed pitiful to behold giant intellects
held so securely within the cruel grasp of cultural bondage. It
is equally pathetic to observe those who trade their cultural bondage
for the materialistic fetters of a science, falsely so called. The
fourth level of philosophy attains freedom from all conventional
and traditional handicaps and dares to think, act, and live honestly,
loyally, fearlessly, and truthfully. | |
101:7.5 ¾î¶²
Á¾±³ öÇÐÀÌ¶óµµ ±× ÁøÁ¤ÇÑ °ËÁõÀº ±× öÇÐÀÌ ¹°Áú¼¼°è¿Í ¿µÀû ¼¼°èÀÇ ½ÇüµéÀ» ±¸º°ÇÏ´ÂÁö ¾Æ´ÑÁö, ÇÑÆí µ¿½Ã¿¡ ÁöÀû
³ë·Â°ú »çȸÀû ºÀ»ç¿¡¼ ±×µéÀÌ ÅëÇÕÇÏ´Â °ÍÀ» ÀÎÁ¤ÇÏ´ÂÁö ¾Æ´ÑÁö¿¡ ÀÖ´Ù. °ÇÀüÇÑ Á¾±³ öÇÐÀº Çϳª´ÔÀÇ °Í°ú ½ÃÀúÀÇ °ÍÀ»
È¥µ¿ÇÏÁö ¾Ê´Â´Ù. Á¾±³¸¦ À§ÇÑ ´ëü¹°·Î¼ ¼ø¼öÇÑ °æÀ̷οò¿¡ ´ëÇÑ ¹ÌÀû ¼þ¹èµµ ÀÎÁ¤ÇÏÁö ¾Ê´Â °ÍÀÌ´Ù.
| The acid test
for any religious philosophy consists in whether or not it distinguishes
between the realities of the material and the spiritual worlds while
at the same moment recognizing their unification in intellectual
striving and in social serving. A sound religious philosophy does
not confound the things of God with the things of Caesar. Neither
does it recognize the aesthetic cult of pure wonder as a substitute
for religion. | |
101:7.6 öÇÐÀº
´ëü·Î ¾ç½ÉÀ» Àϱú¿ì´Â ¿¾ À̾߱⿴´ø ¿ø½Ã Á¾±³¸¦, ¿ìÁÖ ½ÇüÀÇ »ó½ÂÇÏ´Â °¡Ä¡ ¼Ó¿¡¼ »ì¾ÆÀִ üÇèÀ¸·Î º¯È½ÃŲ´Ù.
| Philosophy
transforms that primitive religion which was largely a fairy tale
of conscience into a living experience in the ascending values of
cosmic reality. |
101:8.1 ½Å³äÀº »îÀÇ µ¿±â¸¦ ºÎ¿©ÇÏ°í »îÀÇ ¹æ½ÄÀ» Çü¼ºÇÒ ¶§ ¹ÏÀ½ÀÇ ¼öÁØ¿¡ µµ´ÞÇÑ´Ù. ¾î´À °¡¸£Ä§À» Áø¸®·Î ¹Þ¾ÆµéÀÌ´Â °ÍÀº ¹ÏÀ½ÀÌ ¾Æ´Ï´Ù; ±×°ÍÀº ´ÜÁö ½Å³äÀÌ´Ù. È®½ÇÇÑ °Íµµ È®½ÅÀ» °¡Áö´Â °Íµµ ¹ÏÀ½ÀÌ ¾Æ´Ï´Ù. Áö¼º(mind) »óÅ´ ±×°ÍÀÌ ½ÇÁ¦·Î »îÀÇ ¹æ½ÄÀ» Áö¹èÇÒ ¶§¿¡ ¹ÏÀ½ÀÇ ¼öÁØ¿¡ µµ´ÞÇÑ´Ù. ¹ÏÀ½Àº ÁøÁ¤ÇÑ °³ÀÎÀÇ Á¾±³Àû üÇè¿¡ ÀÖ´Â »ì¾Æ ÀÖ´Â ¼Ó¼ºÀÌ´Ù. »ç¶÷Àº Áø¸®¸¦ È®½ÅÇÏ°í, ¾Æ¸§´Ù¿òÀ» Âù¾çÇÏ°í, ¼±À» Á¸ÁßÇÏÁö¸¸, À̰͵éÀ» ¼þ¹èÇÏÁö ¾Ê´Â´Ù; ±×·¯ÇÑ ±¸¿øÀÇ ¹ÏÀ½ÀÇ Åµµ´Â ÀÌ ¸ðµç °ÍµéÀ» ¼º°ÝÈÇÏ°í ´õ¿í ¹«ÇÑÇϽŠÇϳª´Ô²²¸¸ ÁýÁßÇÑ´Ù. | 8. Faith and Belief Belief has attained the level of faith when it motivates life and shapes the mode of living. The acceptance of a teaching as true is not faith; that is mere belief. Neither is certainty nor conviction faith. A state of mind attains to faith levels only when it actually dominates the mode of living. Faith is a living attribute of genuine personal religious experience. One believes truth, admires beauty, and reverences goodness, but does not worship them; such an attitude of saving faith is centered on God alone, who is all of these personified and infinitely more. | |
101:8.2 ½Å³äÀº
Ç×»ó Á¦ÇÑÇÏ°í ¹´Â´Ù; ¹ÏÀ½Àº È®ÀåÇÏ°í Ç®¾î³õ´Â´Ù. ½Å³äÀº °íÁ¤µÇ¾î ÀÖÁö¸¸, ¹ÏÀ½Àº ÇعæÇÑ´Ù. ±×·¯³ª »ì¾Æ ÀÖ´Â Á¾±³Àû
¹ÏÀ½Àº °í±ÍÇÑ ½Å³äµéÀÇ ¿¬ÇÕ ±× ÀÌ»óÀÌ´Ù; ±×°ÍÀº ³ôÀº öÇРü°è ±× ÀÌ»óÀÌ´Ù; ±×°ÍÀº ¿µÀûÀÎ Àǹ̵é, ½ÅÀûÀÎ ÀÌ»óµé,
ÃÖ°íÀÇ °¡Ä¡µé°ú °ü·ÃµÈ »ì¾ÆÀִ üÇèÀÌ´Ù; ±× ¹ÏÀ½Àº Çϳª´ÔÀ» ¾Ë°í, »ç¶÷¿¡°Ô ºÀ»çÇÑ´Ù. ½Å³äÀº Áý´ÜÀÇ ¼ÒÀ¯¹°ÀÌ µÉ
¼ö ÀÖÁö¸¸, ¹ÏÀ½Àº °³ÀÎÀÇ °ÍÀÌ µÇ¾î¾ß ÇÑ´Ù. ½ÅÇÐÀû È®½ÅÀ» ÇÑ Áý´Ü¿¡°Ô Á¦½ÃÇÒ ¼ö ÀÖÁö¸¸, ¹ÏÀ½Àº ¿ÀÁ÷ °³º° ½ÅÀÚÀÇ
¸¶À½¼Ó¿¡¼¸¸ ÀϾ ¼ö ÀÖ´Ù.
| Belief is always
limiting and binding; faith is expanding and releasing. Belief fixates,
faith liberates. But living religious faith is more than the association
of noble beliefs; it is more than an exalted system of philosophy;
it is a living experience concerned with spiritual meanings, divine
ideals, and supreme values; it is God-knowing and man-serving. Beliefs
may become group possessions, but faith must be personal. Theologic
beliefs can be suggested to a group, but faith can rise up only
in the heart of the individual religionist. | |
101:8.3 ½ÇüµéÀ»
ºÎÁ¤ÇÏ°í ½ÅÀڵ鿡°Ô °¡Á¤µÈ Áö½ÄÀ» ¼ö¿©ÇÒ ¶§ ¹ÏÀ½Àº º¯ÁúµÈ´Ù. ÁöÀû ¼º½Ç¼º¿¡ ´ëÇÑ ¹è½ÅÀ» Á¶ÀåÇÏ°í, ÃÖ°íÀÇ °¡Ä¡¿Í
½ÅÀûÀÎ ÀÌ»ó¿¡ ´ëÇÑ Ã漺À» Çæ¶âÀ» ¶§, ¹ÏÀ½Àº µ¹¾Æ¼ ¹ö¸°´Ù. ¹ÏÀ½Àº ÇÊ»çÀÚÀÇ »î¿¡¼ÀÇ ¹®Á¦-ÇØ°á Àǹ«¸¦ °áÄÚ ÇÇÇÏÁö
¾Ê´Â´Ù. »ì¾Æ ÀÖ´Â ¹ÏÀ½Àº ÆíÇù, ¹ÚÇØ, ºÒ°ü¿ëÀ» Á¶ÀåÇÏÁö ¾Ê´Â´Ù.
| Faith has falsified
its trust when it presumes to deny realities and to confer upon
its devotees assumed knowledge. Faith is a traitor when it fosters
betrayal of intellectual integrity and belittles loyalty to supreme
values and divine ideals. Faith never shuns the problem-solving
duty of mortal living. Living faith does not foster bigotry, persecution,
or intolerance. | |
101:8.4 ¹ÏÀ½Àº
âÁ¶Àû »ó»ó·ÂÀ» ¹æÇØÇÏÁö ¾ÊÀ¸¸ç, °úÇÐÀû Á¶»çÀÇ ¹ß°ßµéÀ» ÇâÇØ ÀÌÄ¡¿¡ ¸ÂÁö ¾Ê´Â Æí°ßÀ» °è¼ÓÇÏÁöµµ ¾Ê´Â´Ù. ¹ÏÀ½Àº
Á¾±³¸¦ È°±â ÀÖ°Ô ¸¸µé°í, ½ÅÀÚ¿¡°Ô ¿µ¿õ´ä°Ô Ȳ±Ý·üÀÇ ½ÇõÀ» °¿äÇÑ´Ù. ¹ÏÀ½ÀÇ ¿Á¤Àº Áö½Ä¿¡ µû¸¥ °ÍÀ̸ç, ¹ÏÀ½ÀÇ
ºÐÅõ´Â ¼þ°íÇÑ ÆòÈ·Î À̲ô´Â ÀüÁÖ°îÀÌ´Ù.
| Faith does
not shackle the creative imagination, neither does it maintain an
unreasoning prejudice toward the discoveries of scientific investigation.
Faith vitalizes religion and constrains the religionist heroically
to live the golden rule. The zeal of faith is according to knowledge,
and its strivings are the preludes to sublime peace. |
9. Religion and Morality No professed revelation of religion could be regarded as authentic if it failed to recognize the duty demands of ethical obligation which had been created and fostered by preceding evolutionary religion. Revelation unfailingly enlarges the ethical horizon of evolved religion while it simultaneously and unfailingly expands the moral obligations of all prior revelations. | ||
101:9.2 Àΰ£ÀÇ
¿ø½Ã Á¾±³¿¡ (¶Ç´Â ¿ø½ÃÀÎÀÇ Á¾±³¿¡) ´ëÇØ ³ÊÈñ°¡ ºñÆÇÀû ÆÇ´ÜÀ» ³»¸± ¶§, ³ÊÈñ´Â ±×·¯ÇÑ ¾ß¸¸ÀÎÀÇ ±ú¿ìħ°ú ¾ç½ÉÀÇ
»óÅ¿¡ µû¶ó¼, ±×µéÀ» ÆÇ´ÜÇÏ°í ±×µéÀÇ Á¾±³Àû üÇèÀ» Æò°¡ÇØ¾ß ÇÏ´Â °ÍÀ» ±â¾ïÇØ¾ß ÇÑ´Ù. ÀÚ½ÅÀÇ Áö½Ä°ú Áø¸®ÀÇ ±âÁØÀ¸·Î
´Ù¸¥ »ç¶÷ÀÇ Á¾±³¸¦ ÆÇ´ÜÇÏ´Â ½Ç¼ö¸¦ ÇÏÁö ¸»¶ó.
| When you presume
to sit in critical judgment on the primitive religion of man (or
on the religion of primitive man), you should remember to judge
such savages and to evaluate their religious experience in accordance
with their enlightenment and status of conscience. Do not make the
mistake of judging another's religion by your own standards of knowledge
and truth. | |
101:9.3 ÂüµÈ Á¾±³´Â È¥(soul) ¼ÓÀÇ ¼þ°íÇÏ°í ±íÀº È®½ÅÀ̸ç, ÀÌ´Â Àΰ£ÀÌ ÀÚ½ÅÀÇ °¡Àå ³ôÀº À±¸®Àû, µµ´öÀû °³³ä, »îÀÇ °¡Àå Å« °¡Ä¡¿¡ ´ëÇÑ °¡Àå ³ôÀº Çؼ®°ú ¿ìÁÖÀÇ °¡Àå ±íÀº ½ÇüµéÀ» ¹ÏÁö ¾Ê´Â °ÍÀº À߸øµÈ °ÍÀ̶ó´Â °ÍÀ» °Á¦·Î ÈÆ°èÇÏ´Â °ÍÀÌ´Ù. ±×·¯ÇÑ Á¾±³´Â ´Ü¼øÈ÷ ¿µÀû ÀǽÄÀÇ °¡Àå ³ôÀº ¸í·É¿¡ ÁöÀû Ã漺À» ±¼º¹½ÃÅ°´Â üÇèÀÌ´Ù. | True religion
is that sublime and profound conviction within the soul which compellingly
admonishes man that it would be wrong for him not to believe in
those morontial realities which constitute his highest ethical and
moral concepts, his highest interpretation of life's greatest values
and the universe's deepest realities. And such a religion is simply
the experience of yielding intellectual loyalty to the highest dictates
of spiritual consciousness. | |
101:9.4 ¿ÀÁ÷
À±¸®¿¡ ¾î±ß³ªÁö ¾Ê´Â ÇÑ, ±×¸®°í µµ´öÀûÀÎ ÀÚÀÇ °³³äÀ» °ÈÇÏ´Â Çѵµ±îÁö, ¾Æ¸§´Ù¿òÀÇ Ãß±¸´Â Á¾±³ÀÇ ÀϺÎÀÌ´Ù. ¿¹¼úÀº
´ÜÁö ³ôÀº ¿µÀû µ¿±â¿¡¼ ºñ·ÔµÈ ¸ñÀûÀ» °¡Áö°í È®»êµÉ ¶§¿¡ Á¾±³ÀûÀÌ´Ù.
| The search
for beauty is a part of religion only in so far as it is ethical
and to the extent that it enriches the concept of the moral. Art
is only religious when it becomes diffused with purpose which has
been derived from high spiritual motivation. | |
101:9.5 ¹®¸íȵÈ
»ç¶÷ÀÇ ±ú¿ìÄ£ ¿µÀû ÀǽÄÀº ¾î¶² ƯÁ¤ÇÑ ÁöÀû °ü³äÀ̳ª ¾î´À ÇÑ °¡Áö Ưº°ÇÑ »ýÈ° ¹æ½Ä¿¡ °ü¿©Çϱ⺸´Ù, ¿ÀÈ÷·Á »ýÈ°¿¡
°üÇÑ Áø½Ç, ÇÊ»ç Á¸Àç¿¡¼ ´Ã ´Ù½Ã ÀϾ´Â »óȲ¿¡ ¹ÝÀÀÇÏ´Â, ¼±ÇÏ°í ÀÇ·Î¿î ±â¹ýÀÇ ¹ß°ß¿¡ °ü¿©ÇÑ´Ù. µµ´öÀû ÀǽÄÀº
Àΰ£ÀÌ ¸ÅÀϸÅÀÏ Çൿ ÅëÁ¦¿Í Áöµµ¿¡¼ ÁöÄÑ¾ß ÇÒ Àǹ«¸¦ ¿ä±¸ÇÏ´Â À±¸®¿Í »õ·Î¿î ¸ð·Ð½Ã¾Æ °¡Ä¡¿¡ ´ëÇÏ¿©, Àΰ£ÀÌ ÀνÄÇÏ°í
±ú´Ý´Â µ¥ Àû¿ëµÇ´Â À̸§ÀÏ »ÓÀÌ´Ù.
| The enlightened
spiritual consciousness of civilized man is not concerned so much
with some specific intellectual belief or with any one particular
mode of living as with discovering the truth of living, the good
and right technique of reacting to the ever-recurring situations
of mortal existence. Moral consciousness is just a name applied
to the human recognition and awareness of those ethical and emerging
morontial values which duty demands that man shall abide by in the
day-by-day control and guidance of conduct. | |
101:9.6 Á¾±³°¡
ºÒ¿ÏÀüÇÑ °ÍÀ» ÀÎÁ¤ÇÏÁö¸¸, Á¾±³ÀÇ º»Áú°ú ±â´É¿¡´Â Àû¾îµµ µÎ °¡Áö ½ÇÁúÀûÀÎ ¸í½Ã°¡ ÀÖ´Ù:
| Though recognizing
that religion is imperfect, there are at least two practical manifestations
of its nature and function: | |
1. Á¾±³ÀÇ ¿µÀû Ã浿°ú
öÇÐÀû ¾Ð·ÂÀº Àΰ£ÀÌ µµ´öÀû °¡Ä¡¿¡ ´ëÇÑ ±×ÀÇ ÆÇ´ÜÀ» Á÷Á¢ ¹Ù±ùÀ¸·Î ±×ÀÇ µ¿·áµéÀÇ »ç°Ç ¼ÓÀ¸·Î¡ªÁ¾±³ÀÇ À±¸®Àû ¹ÝÀÀ¡ª¿¡
Åõ¿µÇϵµ·Ï ÇÏ´Â °æÇâÀÌ ÀÖ´Ù.
| 1. The spiritual
urge and philosophic pressure of religion tend to cause man to project
his estimation of moral values directly outward into the affairs
of his fellows¡ªthe ethical reaction of religion. | |
2. Á¾±³´Â Àΰ£ Áö¼º(mind)ÀÌ ½Å¼ºÇÑ ½Çü¸¦ ¿µÀûÀ¸·Î ÀǽÄÇÏ°Ô ¸¸µé¸ç, ±×·± ÀǽÄÀº µµ´öÀû °¡Ä¡°¡ ÀÖ´Â ¼±ÇàÇÏ´Â °³³äµé¿¡ ¹ÙÅÁÀ» µÎ°í, À̷κÎÅÍ ¹ÏÀ½À» ÅëÇÏ¿© À¯·¡ÇÑ, ¿µÀû °¡Ä¡°¡ µ¡ºÙ¿©Áø °³³äµé°ú Á¶À²µÈ´Ù. ÀÌ·¸°Ô ÇÔÀ¸·Î Á¾±³´Â ÇÊ»çÀÚÀÇ »ç°Çµé¿¡¼ °Ë¿ÀÚÀ̸ç, ¿µÈ·Ó°Ô µÈ µµ´öÀû ½Å·Ú¿Í ½Çü °¡¿îµ¥ ÀÖ´Â È®½ÅÀÇ ÇÑ ÇüÅ·Î, ½Ã°£ÀÇ Çâ»óµÈ ½Çüµé°ú ´õ ¿À·¡ Áö¼ÓÇÏ´Â ¿µ¿øÀÇ ½ÇüµéÀÌ µÈ´Ù. | 2. Religion
creates for the human mind a spiritualized consciousness of divine
reality based on, and by faith derived from, antecedent concepts
of moral values and co-ordinated with superimposed concepts of spiritual
values. Religion thereby becomes a censor of mortal affairs, a form
of glorified moral trust and confidence in reality, the enhanced
realities of time and the more enduring realities of eternity. | |
101:9.9 ¹ÏÀ½Àº
µµ´öÀû Àǽİú Áö¼ÓÇÏ´Â ½Çü¿¡ ´ëÇÑ ¿µÀû °³³äÀ» ¿¬°áÇÏ´Â °í¸®°¡ µÈ´Ù. ±¸¿øÇÏ´Â ±â¹ýÀ¸·Î, °ð Á¡ÁøÀûÀÎ ¸ð·Ð½Ã¾ÆÀûÀÎ
º¯È¸¦ ÅëÇØ, Á¾±³´Â Àΰ£ÀÌ Çö¼¼ÀÇ ÀÚ¿¬ ¼¼°èÀÇ ¹°ÁúÀû ÇѰ踦 ¹þ¾î³ª¼ ¿µ¿øÇÑ ¿µÀû ¼¼°èÀÇ ÃÊ¿ùÀû ½Çü¿¡ µµ´ÞÇÏ´Â
±æÀÌ µÈ´Ù.
| Faith becomes
the connection between moral consciousness and the spiritual concept
of enduring reality. Religion becomes the avenue of man's escape
from the material limitations of the temporal and natural world
to the supernal realities of the eternal and spiritual world by
and through the technique of salvation, the progressive morontia
transformation. |
10. Religion as Man¡¯s Liberator Intelligent man knows that he is a child of nature, a part of the material universe; he likewise discerns no survival of individual personality in the motions and tensions of the mathematical level of the energy universe. Nor can man ever discern spiritual reality through the examination of physical causes and effects. | ||
101:10.2 ÇÑ
Àΰ£Àº ¶ÇÇÑ ÀÚ½ÅÀÌ °³³äÀûÀ¸·Î ¿ìÁÖÀÇ ÀϺÎÀÓÀ» ¾Ë°í ÀÖÁö¸¸, ºñ·Ï °³³äÀÌ ÇÊ»çÀÚÀÇ »ý¸í ±â°£À» ³Ñ¾î¼ Áö¼ÓµÉ ¼ö´Â
ÀÖÀ»Áö¶óµµ, »ó»óÇÏ´Â ¼º°ÝÀÇ °³ÀÎÀû »ýÁ¸À» °¡¸®Å°´Â °³³äÀº ±× ¾î¶² °Í¿¡µµ ³»ÀçµÇ¾î ÀÖÁö ¾Ê´Ù. ³í¸®¿Í ÀÌÄ¡ÀÇ °¡´É¼ºÀ»
´Ù ½á ¹ö¸°´Ù Çصµ, ³í¸®¸¦ µûÁö´Â ÀÚ³ª Ã߸®ÇÏ´Â ÀÚ¿¡°Ô ¼º°Ý »ýÁ¸ÀÇ ¿µ¿øÇÑ Áø¸®°¡ °áÄÚ µå·¯³ª´Â °Íµµ ¾Æ´Ï´Ù.
| A human being
is also aware that he is a part of the ideational cosmos, but though
concept may endure beyond a mortal life span, there is nothing inherent
in concept which indicates the personal survival of the conceiving
personality. Nor will the exhaustion of the possibilities of logic
and reason ever reveal to the logician or to the reasoner the eternal
truth of the survival of personality. | |
101:10.3 ¹°Áú
¼öÁØÀÇ ¹ýÄ¢Àº ¿øÀÎÀÇ ¿¬¼Ó¼º, ¼±ÇàÇÏ´Â ÇàÀ§¿¡ ´ëÇÏ¿© °á°ú°¡ ²÷ÀÓ¾øÀÌ ¹ÝÀÀÇÑ´Ù°í Á¤ÇØ ³õ´Â´Ù; Áö¼º ¼öÁØÀº °³³äÀÇ
¿¬¼Ó¼ºÀÌ ¿µ±¸ÇÑ °Í, ¼±ÀçÇÏ´Â °³³äµé·ÎºÎÅÍ °³³äÀÇ °¡´É¼ºÀÌ ±×ħ ¾øÀÌ È帣´Â °ÍÀ» ¾Ï½ÃÇÑ´Ù. ±×·¯³ª ¿ìÁÖ¿¡¼ ÀÌ µÑ
Áß¿¡ ¾î´À ¼öÁصµ Ž±¸ÇÏ´Â ÇÊ»çÀÚ¿¡°Ô, ÁöÀ§ÀÇ ºÒ°øÆòÀ¸·ÎºÎÅÍ, ±×¸®°í ¿ìÁÖ¿¡¼ ÇϳªÀÇ ÇÏ·ç»ìÀÌ Çö½ÇÀ̶ó´Â ºÒ¾È, Á¦ÇѵÈ
»ý¸í ¿¡³ÊÁö¸¦ ½á¹ö¸®°í ³ª¼ ²¨Áú ¿î¸íÀ» °¡Áø ÀϽÃÀû ¼º°Ý(personality)À̶ó´Â ÂüÀ» ¼ö ¾ø´Â ºÒ¾È¿¡¼ ¹þ¾î³¯
±æÀ» ³ªÅ¸³»Áö ¾Ê´Â´Ù.
| The material
level of law provides for causality continuity, the unending response
of effect to antecedent action; the mind level suggests the perpetuation
of ideational continuity, the unceasing flow of conceptual potentiality
from pre-existent conceptions. But neither of these levels of the
universe discloses to the inquiring mortal an avenue of escape from
partiality of status and from the intolerable suspense of being
a transient reality in the universe, a temporal personality doomed
to be extinguished upon the exhaustion of the limited life energies. | |
101:10.4 ¿ÀÁ÷
¿µÀû ÅëÂû·ÂÀ» ¾òµµ·Ï À̲ô´Â ¸ð·Ð½Ã¾ÆÀû ±æÀ» ÅëÇؼ, »ç¶÷Àº ¿ìÁÖ¿¡¼ ±×ÀÇ ÇÊ»ç ÁöÀ§¿¡ º»·¡ ÀÖ´Â »ç½½À» ¾ðÁ¨°¡ ±ú¶ß¸±
¼ö ÀÖ´Ù. ¿¡³ÊÁö¿Í Áö¼ºÀº ÆĶó´ÙÀ̽º¿Í ½Å¿¡°Ô·Î µÇµ¹¾Æ°¡µµ·Ï ÀεµÇÏÁö¸¸, »ç¶÷ÀÇ ¿¡³ÊÁö Àç»êµµ Áö¼º Àç»êµµ ±×·¯ÇÑ
ÆĶó´ÙÀ̽º ½ÅÀ¸·ÎºÎÅÍ Á÷Á¢ ³ª¿ÀÁö ¾Ê´Â´Ù. ¿ÀÁ÷ ¿µÀû Àǹ̿¡¼, »ç¶÷Àº Çϳª´ÔÀÇ ÀÚ³àÀÌ´Ù. ¿ÀÁ÷ ¿µÀû Àǹ̿¡¼, ÆĶó´ÙÀ̽º
¾Æ¹öÁö°¡ ÇöÀç, »ç¶÷¿¡°Ô ÀÚÁúÀ» ºÎ¿©ÇÏ°í ±êµé±â ¶§¹®¿¡ ÀÌ°ÍÀÌ Âü¸»ÀÌ´Ù. Á¾±³Àû üÇèÀÇ ±æÀ» ÅëÇÏ¿© ÂüµÈ ¹ÏÀ½À» ½ÇõÇÏÁö
¾Ê°í¼, Àηù´Â °áÄÚ ½ÅÀ» ¹ß°ßÇÒ ¼ö ¾ø´Ù. Çϳª´ÔÀÌ Áø¸®ÀÓÀ» ¹ÏÀ½À¸·Î ¹Þ¾ÆµéÀÌ´Â °ÍÀº »ç¶÷À¸·Î ÇÏ¿©±Ý ¹°ÁúÀûÀ¸·Î
Á¦ÇÑµÈ ¸·Èù ¿ïŸ¸®¸¦ ¹þ¾î³¯ ¼ö ÀÖ°Ô ÇÏ°í, Á×À½ÀÌ ÀÖ´Â ¹°Áú ¿µÅä·ÎºÎÅÍ ¿µ»ýÀÌ ÀÖ´Â ¿µÀû ¿µ¿ª±îÁö, ¾ÈÀüÇÏ°Ô ÀεµµÉ
À̼ºÀû Èñ¸ÁÀ» »ç¶÷¿¡°Ô ÁØ´Ù.
| It is only
through the morontial avenue leading to spiritual insight that man
can ever break the fetters inherent in his mortal status in the
universe. Energy and mind do lead back to Paradise and Deity, but
neither the energy endowment nor the mind endowment of man proceeds
directly from such Paradise Deity. Only in the spiritual sense is
man a child of God. And this is true because it is only in the spiritual
sense that man is at present endowed and indwelt by the Paradise
Father. Mankind can never discover divinity except through the avenue
of religious experience and by the exercise of true faith. The faith
acceptance of the truth of God enables man to escape from the circumscribed
confines of material limitations and affords him a rational hope
of achieving safe conduct from the material realm, whereon is death,
to the spiritual realm, wherein is life eternal. | |
101:10.5 Á¾±³ÀÇ
¸ñÀûÀº Çϳª´Ô¿¡ ´ëÇÑ È£±â½ÉÀ» ä¿ì´Â °ÍÀÌ ¾Æ´Ï¶ó, ÁöÀû Áö¼Ó¼º°ú öÇÐÀû ¾ÈÁ¤°¨À» ÁÖ°í, ÇÊ»çÀÚ¸¦ ½Å°ú, ºÎºÐÀûÀÎ
°Í°ú ¿ÏÀüÇÑ °Í, »ç¶÷°ú Çϳª´ÔÀ» È¥ÇÕÇÏ¿©, Àΰ£ÀÇ »ýÈ°À» ¾ÈÁ¤½ÃÅ°°í dz¿ä·Ó°Ô ¸¸µé±â À§ÇÑ °ÍÀÌ´Ù. ¹Ù·Î Á¾±³Àû üÇèÀ»
ÅëÇؼ Àΰ£ÀÇ ÀÌ»óÀû °³³äÀº ½Çü¸¦ ºÎ¿©¹Þ´Â´Ù.
| The purpose
of religion is not to satisfy curiosity about God but rather to
afford intellectual constancy and philosophic security, to stabilize
and enrich human living by blending the mortal with the divine,
the partial with the perfect, man and God. It is through religious
experience that man's concepts of ideality are endowed with reality.
| |
101:10.6 °áÄÚ
°úÇÐÀ̳ª ³í¸®·Î ½ÅÀÌ ÀÖÀ½À» Áõ¸íÇÒ ¼ö ¾ø´Ù. À̼º¸¸À¸·Î Á¾±³Àû üÇèÀÌ °¡Ä¡ ÀÖ°í ¼±ÇÏ´Ù´Â °ÍÀ» °áÄÚ ÀÔÁõÇÒ ¼ö ¾ø´Ù.
±×·¯³ª ±×°ÍÀº Ç×»ó Áø½Ç·Î ³²¾Æ ÀÖÀ» °ÍÀÌ´Ù: Çϳª´ÔÀÇ ¶æÀ» ÇàÇÏ°íÀÚ ÇÏ´Â ÀÚ´Â ´©±¸µçÁö ¿µÀû °¡Ä¡ÀÇ Å¸´ç¼ºÀ» ÀÌÇØÇؾß
ÇÑ´Ù. ÀÌ°ÍÀº Á¾±³ÀûÀΠüÇèÀÇ ½Çü¸¦ Áõ¸íÇϱâ À§ÇØ Àΰ£ ¼öÁØ¿¡¼ ÇàÇØÁú ¼ö ÀÖ´Â °¡Àå °¡±î¿î Á¢±Ù¹ýÀÌ´Ù. ±×·¯ÇÑ
¹ÏÀ½Àº ¹°Áú ¼¼°èÀÇ ±â°èÀû Áö¹è¿Í ÁöÀû ¼¼°èÀÇ ºÒ¿ÏÀüÀ¸·Î ÀÎÇÑ À߸øÀÇ ¿Ö°îÀ¸·ÎºÎÅÍ ¹þ¾î³¯ ¼ö ÀÖ´Â À¯ÀÏÇÑ ¹æ¹ýÀÌ´Ù;
¹ÏÀ½Àº °³º° ¼º°ÝÀÇ °è¼ÓÀûÀÎ »ýÁ¸¿¡ °üÇÑ¿© ÇÊ»çÀÚ°¡ »ý°¢ÇÏ´Â ¸·´Ù¸¥ °ñ¸ñÀ» ¹þ¾î³ª´Â, À¯ÀÏÇÑ ÇØ°áÃ¥ÀÌ´Ù. ¹ÏÀ½Àº »ç¶û,
¹ý, ÅëÀÏÀÌ Àִ âÁ¶, ±×¸®°í Áøº¸ÇÏ¸é¼ ½Å¿¡ µµ´ÞÇÏ´Â ¿ìÁÖÀû âÁ¶¿¡¼, ½ÇüÀÇ ¿Ï¼º°ú ¿µ»ý¿¡ À̸£´Â À¯ÀÏÇÑ ¿©±ÇÀÌ´Ù.
| Never can there
be either scientific or logical proofs of divinity. Reason alone
can never validate the values and goodnesses of religious experience.
But it will always remain true: Whosoever wills to do the will of
God shall comprehend the validity of spiritual values. This is the
nearest approach that can be made on the mortal level to offering
proofs of the reality of religious experience. Such faith affords
the only escape from the mechanical clutch of the material world
and from the error distortion of the incompleteness of the intellectual
world; it is the only discovered solution to the impasse in mortal
thinking regarding the continuing survival of the individual personality.
It is the only passport to completion of reality and to eternity
of life in a universal creation of love, law, unity, and progressive
Deity attainment. | |
101:10.7 Á¾±³´Â
Àΰ£ÀÇ ÀÌ»óÁÖÀÇÀû °í¸³°¨À̳ª ¿µÀû ¿Ü·Î¿òÀ» È¿°úÀûÀ¸·Î Ä¡·áÇÑ´Ù; Á¾±³´Â ½ÅÀÚ¸¦ Çϳª´ÔÀÇ ¾Æµé·Î¼, »õ·Ó°í ÀÇ¹Ì ±íÀº
¿ìÁÖÀÇ ½Ã¹ÎÀ¸·Î¼ ÀÚ°ÝÀ» ºÎ¿©ÇÑ´Ù. Á¾±³´Â Àΰ£ÀÇ È¥ ¼Ó¿¡¼ ºÐº°ÇÒ ¼ö ÀÖ´Â Èñ¹ÌÇÑ ÀÇ·Î¿î ºûÀ» µû¸£¸é¼, ±×°¡ ¹«ÇÑÀÚÀÇ
°èȹ°ú ¿µ¿øÀÚÀÇ ¸ñÀû°ú ÇÑÆíÀÌ µÈ´Ù´Â È®½ÅÀ» ÁØ´Ù. ±×·¸°Ô ÀÚÀ¯·Î¿î È¥Àº Áï½Ã ÀÌ »õ·Î¿î ¿ìÁÖ, ±×ÀÇ ¿ìÁÖ¿¡¼ Æò¾ÈÇÔÀ»
´À³¢±â ½ÃÀÛÇÑ´Ù.
| Religion effectually
cures man's sense of idealistic isolation or spiritual loneliness;
it enfranchises the believer as a son of God, a citizen of a new
and meaningful universe. Religion assures man that, in following
the gleam of righteousness discernible in his soul, he is thereby
identifying himself with the plan of the Infinite and the purpose
of the Eternal. Such a liberated soul immediately begins to feel
at home in this new universe, his universe. | |
101:10.8 ³×°¡
±×·¯ÇÑ ¹ÏÀ½ÀÇ º¯È¸¦ üÇèÇÒ ¶§, ³Ê´Â ÀÌÁ¦ ´õ ¼öÇÐÀû ¿ìÁÖ¿¡ ³ë¿¹ °°Àº ÀϺΰ¡ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¾Æµé,
ÇعæµÈ ÀÚ¹ßÀûÀÎ ¾ÆµéÀÌ µÈ´Ù. ±×·¯ÇÑ ÇعæµÈ ¾ÆµéÀº ÀÌÁ¦ ´õ, ÀÌ ¼¼»ó¿¡¼ Á¸Àç°¡ ³¡³¯ ¶§, ´õÀÌ»ó Ȧ·Î ½Ã°£Àû Á¸ÀçÀÇ
Á¾¸»À̶ó´Â °Åħ¾ø´Â Æĸ꿡 ¸Â¼ ½Î¿ìÁö ¾Ê´Â´Ù; Àý¸ÁÀûÀ¸·Î Àڽſ¡°Ô ºÒ¸®ÇÏ°Ô µÇ´Â ¸ðµç ÀÚ¿¬°ú ´õÀÌ»ó ½Î¿ìÁö ¾Ê´Â´Ù;
¾Æ¸¶µµ Èñ¸Á ¾ø´Â ȯ»óÀ» ÀÇÁöÇϰųª, °ø»óÀû ¿À·ù¿¡ ±×ÀÇ ¹ÏÀ½À» °íÁ¤½ÃÅ°´Â ¸¶ºñµÈ µÎ·Á¿ò¿¡ ´õÀÌ»ó µ¿¿äÇÏÁö ¾Ê´Â´Ù.
| When you experience
such a transformation of faith, you are no longer a slavish part
of the mathematical cosmos but rather a liberated volitional son
of the Universal Father. No longer is such a liberated son fighting
alone against the inexorable doom of the termination of temporal
existence; no longer does he combat all nature, with the odds hopelessly
against him; no longer is he staggered by the paralyzing fear that,
perchance, he has put his trust in a hopeless phantasm or pinned
his faith to a fanciful error. | |
101:10.9 ¿ÀÈ÷·Á,
Áö±Ý, Çϳª´ÔÀÇ ¾ÆµéµéÀº Á¸ÀçÇÏ´Â ºÎºÐÀû ±×¸²ÀÚ¸¦ ³Ñ¾î ½Â¸®ÇÏ´Â ½ÇüÀÇ ÅõÀïÀÇ ½Î¿ò¿¡¼ ÇÔ²² Áö¿øÇß´Ù. ¸¶Ä§³» ¸ðµç
»ý¸íÁ¸ÀçµéÀº ¿µ»ý°ú ½Å¼ºÇÑ ÁöÀ§¸¦ ¾ò±â À§ÇÑ ÃÊÀÚ¿¬ÀûÀÎ ÅõÀï ¼Ó¿¡¼, Çϳª´Ô°ú °ÅÀÇ ÇѾø´Â ¿ìÁÖ¿¡ »ç´Â ¸ðµç ½Å¼ºÇÑ
¹«¸®µéÀÌ ±×µéÀÇ Æí¿¡ ÀÖ´Ù´Â »ç½ÇÀ» ÀǽÄÇÏ°Ô µÈ´Ù. ¹ÏÀ½À¸·Î ÇعæµÈ ±×·¯ÇÑ ¾ÆµéµéÀº ¿µ¿øÀ¸·ÎºÎÅÍ ¿Â, ÃÖ»óÀÇ ¼¼·Â°ú
½Å¼ºÇÑ ¼º°ÝÀÚµéÀÇ Æí¿¡ ¼¼, ½Ã°£ ¼¼°èÀÇ ÀüÅõ¿¡ ºÐ¸íÈ÷ Âü¿©Çß´Ù; ½ÉÁö¾î ±×µéÀÌ °¡´Â ±æ¿¡ ÀÌÁ¦´Â º°µéµµ ±×µéÀ»
À§ÇÏ¿© ½Î¿ì°í ÀÖ´Ù; ¸¶Ä§³» ±×µéÀº ³»¸é¿¡¼, Çϳª´ÔÀÇ °üÁ¡¿¡¼ ¿ìÁÖ¸¦ ¹Ù¶óº¸°í, ±×¸®°í ¸ðµç °ÍÀÌ ¹°ÁúÀû °í¸³ÀÇ
ºÒÈ®½Ç¼º¿¡¼ ¿µ¿øÇÑ ¿µÀû Áøº¸ÀÇ È®½Ç¼ºÀ¸·Î º¯ÈµÈ´Ù. ¹Ù·Î ½Ã°£ ±× ÀÚüµµ ÆĶó´ÙÀ̽º ½ÇüµéÀÌ °ø°£ÀÇ ¿òÁ÷ÀÌ´Â ÁýÇÕü
À§¿¡ ´øÁø ¿µ¿øÀÇ ±×¸²ÀÚ°¡ µÈ´Ù.
| Now, rather,
are the sons of God enlisted together in fighting the battle of
reality's triumph over the partial shadows of existence. At last
all creatures become conscious of the fact that God and all the
divine hosts of a well-nigh limitless universe are on their side
in the supernal struggle to attain eternity of life and divinity
of status. Such faith-liberated sons have certainly enlisted in
the struggles of time on the side of the supreme forces and divine
personalities of eternity; even the stars in their courses are now
doing battle for them; at last they gaze upon the universe from
within, from God's viewpoint, and all is transformed from the uncertainties
of material isolation to the sureties of eternal spiritual progression.
Even time itself becomes but the shadow of eternity cast by Paradise
realities upon the moving panoply of space. | |
101:10.10 [³×¹Ùµ·ÀÇ
ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥ÇÏ¿´´Ù.]
| [Presented
by a Melchizedek of Nebadon.] |