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| Paper
102 The Foundations of Religious Faith | |
102:0.1 ¹ÏÁö
¾Ê´Â À¯¹°·ÐÀÚ¿¡°Ô »ç¶÷Àº ´Ü¼øÈ÷ ÁøÈ¿¡¼ ¿ì¿¬È÷ »ý±ä °ÍÀÌ´Ù. »ýÁ¸¿¡ ´ëÇÑ Èñ¸ÁÀº ÇÊ»çÀÚ »ó»ó·ÂÀÇ °á°ú¿¡ ´Þ·Á ÀÖ´Ù;
»ç¶÷ÀÇ µÎ·Á¿ò¤ý»ç¶û¤ý°¥¸Á¤ý½Å³äµéÀº °Ü¿ì »ý¸íÀÌ ¾ø´Â ¾î¶² ¹°Áú ¿øÀÚµéÀÇ ¿ì¿¬ÇÑ ¹è¿¿¡¼ »ý±ä ¹ÝÀÀÀÏ »ÓÀÌ´Ù. ¾î¶²
¿¡³ÊÁö¸¦ °ú½ÃÇϰųª ½Å·Ú¸¦ Ç¥ÇöÇصµ ±×¸¦ ¹«´ý ³Ê¸Ó·Î µ¥·Á°¥ ¼ö ¾ø´Ù. ÃÖ¼±ÀÇ »ç¶÷µéÀÌ ±â¿ïÀÌ´Â Çå½ÅÀû ³ë·Â°ú ¿µ°¨À»
ºÒ·¯ÀÏÀ¸Å°´Â Àç´ÉÀº Á×°í ³ª¼ »ç¶óÁöµµ·Ï ¿î¸íÀÌ Á¤ÇØÁ³À¸¸ç, Á×À½Àº ¿µ¿øÈ÷ ÀØÇôÁö°í È¥ÀÌ ¼Ò¸êµÇ´Â ±æ°íµµ ¿Ü·Î¿î ¹ãÀÌ´Ù.
ÇÊ»çÀÚ·Î Á¸ÀçÇÏ´ø Çö¼¼ÀÇ ÅÂ¾ç ¹Ø¿¡¼ »ì°í ¶¡ È기 °Í¿¡ ´ëÇÏ¿©, ¸»ÇÒ ¼ö ¾ø´Â Àý¸ÁÀÌ À¯ÀÏÇÑ º¸»óÀÌ´Ù. ÀλýÀÇ ¸ÅÀϸÅÀÏÀº
³Ã´ãÇÏ°í ÀÜÀÎÇÑ ¹°Áú ¿ìÁÖ°¡ ¼±¾ðÇÑ ³ÃȤÇÑ ¿î¸í¿¡ ºÙÀâÇô õõÈ÷ ±×¸®°í È®½ÇÇÏ°Ô Á¶¿©Áö´Âµ¥, ÀÌ°ÍÀº Àΰ£ÀÌ ¹Ù¶ó´Â
¾Æ¸§´ä°í, °í±ÍÇÏ°í, °í»óÇÏ°í, ¼±ÇÑ ¸ðµç °Í¿¡ ´ëÇÑ ´õ¾ø´Â ¸ð¿åÀÌ µÉ °ÍÀÌ´Ù.
| To the unbelieving
materialist, man is simply an evolutionary accident. His hopes of
survival are strung on a figment of mortal imagination; his fears,
loves, longings, and beliefs are but the reaction of the incidental
juxtaposition of certain lifeless atoms of matter. No display of
energy nor expression of trust can carry him beyond the grave. The
devotional labors and inspirational genius of the best of men are
doomed to be extinguished by death, the long and lonely night of
eternal oblivion and soul extinction. Nameless despair is man's
only reward for living and toiling under the temporal sun of mortal
existence. Each day of life slowly and surely tightens the grasp
of a pitiless doom which a hostile and relentless universe of matter
has decreed shall be the crowning insult to everything in human
desire which is beautiful, noble, lofty, and good. | |
102:0.2 ±×·¯³ª
±×°ÍÀÌ Àΰ£ÀÇ ³¡ÀÌÀÚ ¿µ¿øÇÑ ¿î¸íÀº ¾Æ´Ï´Ù; ±×·¯ÇÑ È¯»óÀº ´ÜÁö ¿µÀû ¾îµÒ ¼Ó¿¡¼ ±æÀ» ÀÒ°í, ¹°Áú öÇÐÀÇ ±â°è·ÐÀû
±Ëº¯¿¡ Á÷¸éÇÏ¿© ¿ë°¨ÇÏ°Ô ½Î¿ì¸ç, º¹ÀâÇÑ Çй®ÀÇ È¥¶õ°ú ¿Ö°îÀ¸·Î ´«ÀÌ ¸Õ, ¾î¶² Çì¸Å´Â »ç¶÷ÀÌ ³»¹ñÀº Àý¸ÁÀÇ ¿ÜħÀÏ
»ÓÀÌ´Ù. ±×¸®°í ÀÌ ¸ðµç ¾îµÒÀÇ Æĸê°ú Àý¸ÁÀÇ ¿î¸íÀº ÀÌ ¼¼»ó¿¡¼ °¡Àå °â¼ÕÇÏ°í ¹è¿ìÁö ¸øÇÑ Çϳª´ÔÀÇ ÀÚ³àµé Æí¿¡¼
¿ë°¨È÷ »¸Àº ÇÑ ¹ÏÀ½¿¡ ÀÇÇؼ ¿µ¿øÈ÷ »ç¶óÁø´Ù.
| But such is
not man's end and eternal destiny; such a vision is but the cry
of despair uttered by some wandering soul who has become lost in
spiritual darkness, and who bravely struggles on in the face of
the mechanistic sophistries of a material philosophy, blinded by
the confusion and distortion of a complex learning. And all this
doom of darkness and all this destiny of despair are forever dispelled
by one brave stretch of faith on the part of the most humble and
unlearned of God's children on earth. | |
102:0.3 ÀÌ ±¸¿øÇÏ´Â
¹ÏÀ½Àº, Àΰ£ÀÇ °¡Ä¡°¡ ¹°Áú¿¡¼ ¿µÀûÀ¸·Î, Àμº(ìÑàõ)¿¡¼ ½Å¼º(ãêàõ)À¸·Î, ½Ã°£¿¡¼ ¿µ¿øÀ¸·Î, ÀÌ·¯ÇÑ °ÍÀÌ ÇÊ»çÀÚ
üÇè ¾È¿¡¼ ¿Å°ÜÁú ¼ö ÀÖ´Ù´Â °ÍÀ» Àΰ£ÀÇ µµ´öÀû ÀǽÄÀÌ ±ú´ÞÀ» ¶§ Àΰ£ÀÇ ¸¶À½¼Ó¿¡¼ žÙ.
| This saving
faith has its birth in the human heart when the moral consciousness
of man realizes that human values may be translated in mortal experience
from the material to the spiritual, from the human to the divine,
from time to eternity. |
102:1.1 »ý°¢ Á¶ÀýÀÚ°¡ ÇÏ´Â ÀÏÀº Àΰ£ÀÇ ¿ø½ÃÀûÀÌ°í ÁøÈÀûÀÎ Àǹ« °¨°¢ÀÌ, µå·¯³ª´Â ¿µ¿øÇÑ ½Çüµé ¾È¿¡¼ ´õ ³ô°í ´õ È®½ÇÇÑ ¹ÏÀ½À¸·Î ¿Å°ÜÁö´Â ¿øÀÎÀÌ µÈ´Ù. ÃÖ»óÀÇ ¼ºÃë¿¡ À̸£´Â ¹ÏÀ½ÀÇ ±æÀ» ÀÌÇØÇϵµ·Ï ¾ÈÀüÇÏ°Ô ¹Þ¾ÆµéÀ̵¥´Â Àΰ£ÀÇ ¸¶À½¼Ó¿¡ ¿ÏÀüÀ» ÇâÇÑ °¥¸ÁÀÌ ÀÖ¾î¾ß ÇÑ´Ù. ¾î¶² »ç¶÷À̶óµµ, ½Å¼ºÇÑ ¶æÀ» ÇàÇϱ⸦ ¼±ÅÃÇϸé, Áø¸®ÀÇ ±æÀ» ¾Ë°Ô µÈ´Ù. ÀÌ°ÍÀÌ ±ÛÀÚ ±×´ë·Î Âü¸»ÀÎ °ÍÀº, ¡°Àΰ£ÀÇ ÀϵéÀº »ç¶û¹Þ±â À§Çؼ ¾Ë¾Æ¾ß ÇÏÁö¸¸, ½Å¼ºÇÑ ÀϵéÀº »ç¶ûÀ» ¹Þ¾Æ¾ß¸¸ ¾Ë ¼ö ÀÖ´Ù.¡± ±×·¯³ª Á¤Á÷ÇÑ Àǽɰú Áø½ÇÇÑ Àǹ®µéÀº ÁË°¡ ¾Æ´Ï´Ù; ±×·¯ÇÑ Åµµ´Â ´Ù¸¸ ¿ÏÀüÀ» ´Þ¼ºÇϱâ À§ÇÏ¿© Áøº¸ÇÏ´Â ¿©Á¤À» Áö¿¬½Ãų »ÓÀÌ´Ù. ¾î¸°¾ÆÀÌó·³ ½Å·ÚÇÏ´Â °ÍÀº Àΰ£ÀÌ »ó½ÂÇؼ Çϴóª¶ó·Î µé¾î°¡µµ·Ï º¸ÀåÇÏÁö¸¸, Áøº¸´Â ¿ÏÀüÈ÷ ¼ºÀåÇÑ ¾î¸¥ÀÇ Æ°Æ°ÇÏ°í È®½ÅÇÏ´Â ¹ÏÀ½ÀÇ ÈûÂù ¼öÇà¿¡ ¿ÂÀüÈ÷ ´Þ·Á ÀÖ´Ù. | 1. Assurances of Faith The work of the Thought Adjuster constitutes the explanation of the translation of man's primitive and evolutionary sense of duty into that higher and more certain faith in the eternal realities of revelation. There must be perfection hunger in man's heart to insure capacity for comprehending the faith paths to supreme attainment. If any man chooses to do the divine will, he shall know the way of truth. It is literally true, "Human things must be known in order to be loved, but divine things must be loved in order to be known." But honest doubts and sincere questionings are not sin; such attitudes merely spell delay in the progressive journey toward perfection attainment. Childlike trust secures man's entrance into the kingdom of heavenly ascent, but progress is wholly dependent on the vigorous exercise of the robust and confident faith of the full-grown man. | |
102:1.2 °úÇÐÀÇ
³í¸®´Â ½Ã°£ ¼¼°è¿¡¼ °üÂûÇÒ ¼ö ÀÖ´Â »ç½Ç¿¡ ±âÃÊÇÑ´Ù; Á¾±³¿¡ ´ëÇÑ ¹ÏÀ½Àº ¿µ¿øÀÇ ¿µÀû °èȹÀ¸·ÎºÎÅÍ ÁÖÀåµÈ´Ù. Áö½Ä°ú
³í¸®°¡ ¿ì¸®¿¡°Ô ÇØÁÙ ¼ö ¾ø´Â °ÍÀ» ÂüµÈ ÁöÇý´Â Á¾±³Àû ÅëÂû·Â°ú ¿µÀû º¯È¸¦ ÅëÇØ ¹ÏÀ½ÀÌ ¼ºÃëµÉ ¼ö ÀÖµµ·Ï Ç϶ó°í
¿ì¸®¿¡°Ô Ãæ°íÇÑ´Ù.
| The reason
of science is based on the observable facts of time; the faith of
religion argues from the spirit program of eternity. What knowledge
and reason cannot do for us, true wisdom admonishes us to allow
faith to accomplish through religious insight and spiritual transformation.
| |
102:1.3 ¹Ý¶õÀÇ
°í¸³À¸·Î ÀÎÇØ, À¯¶õ½Ã¾Æ¿¡ ´ëÇÑ Áø¸®ÀÇ °è½Ã´Â Á¾Á¾ ºÎºÐÀûÀÌ°í ÀϽÃÀûÀÎ ¿ìÁÖ·ÐÀÇ Áø¼ú°ú È¥µ¿µÇ¾ú´Ù. Áø½ÇÀº ´ë´ë·Î
º¯ÇÏÁö ¾ÊÀº ä·Î ³²¾Æ ÀÖÁö¸¸, ±×¿Í °ü·ÃµÈ °¡¸£Ä§, ¹°¸®Àû ¼¼°è¿¡ ´ëÇÑ °¡¸£Ä§Àº ³¯¸¶´Ù, ±×¸®°í Çظ¶´Ù ´Ù¸£´Ù.
¿µ¿øÇÑ Áø¸®°¡ ¾î¼´Ù°¡ ¹°Áú¼¼°è¿¡ °üÇÑ ³°Àº °ü³ä°ú ÇÔ²² ¹ß°ßµÈ´Ù°í Çؼ °æ½ÃµÇ¾î¼´Â ¾È µÈ´Ù. ³×°¡ °úÇÐÀ» ´õ ¸¹ÀÌ
¾Ë¼ö·Ï, ³×°¡ È®½ÅÇÏ´Â °ÍÀÌ ÁÙ¾îµç´Ù; ³×°¡ Á¾±³¿¡ ´ëÇØ ´õ ¸¹ÀÌ ¾Ë¼ö·Ï, ³Ê´Â ´õ¿í È®½ÅÀ» °¡Áø´Ù.
| Owing to the
isolation of rebellion, the revelation of truth on Urantia has all
too often been mixed up with the statements of partial and transient
cosmologies. Truth remains unchanged from generation to generation,
but the associated teachings about the physical world vary from
day to day and from year to year. Eternal truth should not be slighted
because it chances to be found in company with obsolete ideas regarding
the material world. The more of science you know, the less sure
you can be; the more of religion you have, the more certain you
are. | |
102:1.4 °úÇÐÀÇ
È®½ÅÀº ÀüÀûÀ¸·Î Áö¼ºÀ¸·ÎºÎÅÍ ÁøÇàÇØ ³ª°£´Ù; Á¾±³ÀÇ È®½ÅÀº Àüü ¼º°Ý(personality)ÀÇ ±íÀº ¹ÙÅÁ¿¡¼ ¼Ú¾Æ¿À¸¥´Ù.
°úÇÐÀº Áö¼º(mind)ÀÇ ÀÌÇØ¿¡ È£¼ÒÇÑ´Ù; Á¾±³´Â ¸ö, Áö¼º, ¿µÀÇ Ã漺°ú Çå½Å¿¡ È£¼ÒÇϸç, ½ÉÁö¾î ¼º°Ý Àüü¿¡µµ
È£¼ÒÇÑ´Ù.
| The certainties
of science proceed entirely from the intellect; the certitudes of
religion spring from the very foundations of the entire personality.
Science appeals to the understanding of the mind; religion appeals
to the loyalty and devotion of the body, mind, and spirit, even
to the whole personality. | |
102:1.5 Çϳª´ÔÀº
³Ê¹«µµ ½ÇÁ¦ÀûÀÌ°í Àý´ëÀûÀ̾î¼, ±×ÀÇ ½Çü¸¦ Áõ¸íÇÏ´Â ¹°ÁúÀû Áõ°Å³ª À̸¥¹Ù ±âÀûÀÇ ¾î¶² Áõ°Åµµ Á¦½ÃµÉ ¼ö ¾ø´Ù. ¿ì¸®´Â
Çϳª´ÔÀ» ½Å·ÚÇϱ⠶§¹®¿¡, Ç×»ó ±×¸¦ ¾Ë°Ô µÇ°í, ±× ¾È¿¡ ÀÖ´Â ¿ì¸®ÀÇ ½Å³äÀº ÀüÀûÀ¸·Î ±×ÀÇ ¹«ÇÑÇÑ ½Çü°¡ ½Å¼ºÇÏ°Ô
³ªÅ¸³ª´Â °¡¿îµ¥¼ ¿ì¸®ÀÇ °³ÀÎÀû Âü¿©¿¡ ÀüÀûÀ¸·Î ±âÃÊÇÑ´Ù.
| God is so all
real and absolute that no material sign of proof or no demonstration
of so-called miracle may be offered in testimony of his reality.
Always will we know him because we trust him, and our belief in
him is wholly based on our personal participation in the divine
manifestations of his infinite reality. | |
102:1.6 ±êµå´Â »ý°¢ Á¶ÀýÀÚ´Â Àΰ£ÀÇ È¥¿¡ ²÷ÀÓ¾øÀÌ, ¿ÀÁ÷ Á¶ÀýÀÚÀÇ ½Å¼ºÇÑ ±Ù¿øÀÎ Çϳª´Ô°úÀÇ ¼ÒÅë¿¡ ÀÇÇؼ¸¸ ÃæºÐÈ÷ ¸¸Á· µÉ ¼ö ÀÖ´Â ¿ÏÀü¿¡ ´ëÇÑ Áø½ÇÇÏ°í Ž±¸ÀûÀÎ °¥¸ÁÀ» ºÒ·¯ÀÏÀ¸Å²´Ù. Àΰ£ÀÇ °£ÀýÇÑ È¥Àº »ì¾Æ°è½Å Çϳª´Ô¿¡ ´ëÇÑ °³ÀÎÀûÀÎ ±ú´ÞÀ½¿¡ ¹ÌÄ¡Áö ¸øÇÏ´Â ¾î¶² °Í¿¡µµ ¸¸Á·ÇÏÁö ¾ÊÀ¸·Á ÇÑ´Ù. Çϳª´ÔÀÌ ³ô°í ¿ÏÀüÇÑ µµ´öÀû ¼º°Ýº¸´Ù ´õ ³ôÀº ¹«¾ùÀ̵çÁö »ó°ü¾øÀÌ, Çϳª´ÔÀº ¿ì¸®ÀÇ °¥±ÞÇÏ°í À¯ÇÑÇÑ °³³ä ¼Ó¿¡ ÀÖ´Â ±×°Í º¸´Ù ´õ ÀÛÀ» ¼ö ¾ø´Ù. | The indwelling
Thought Adjuster unfailingly arouses in man's soul a true and searching
hunger for perfection together with a far-reaching curiosity which
can be adequately satisfied only by communion with God, the divine
source of that Adjuster. The hungry soul of man refuses to be satisfied
with anything less than the personal realization of the living God.
Whatever more God may be than a high and perfect moral personality,
he cannot, in our hungry and finite concept, be anything less. |
102:2.1 °üÂûÇÏ´Â Áö¼ºµé°ú ºÐº°Çϴ ȥµéÀº µ¿·áµéÀÇ »î¿¡¼ Á¾±³¸¦ ¹ß°ßÇÒ ¶§ ±× Á¾±³¸¦ ¾Ë°Ô µÈ´Ù. Á¾±³´Â Á¤ÀǸ¦ ³»¸± ÇÊ¿ä°¡ ¾ø´Ù; ¿ì¸®´Â ¸ðµÎ Á¾±³ÀÇ »çȸÀû¤ýÁöÀû¤ýµµ´öÀû¤ý¿µÀû ¿¸Å¸¦ ¾Ë ¼ö ÀÖ´Ù. ±×¸®°í ÀÌ ¸ðµç °ÍÀº Á¾±³°¡ ÀηùÀÇ Àç»êÀ̶ó´Â »ç½Ç¿¡¼ ºñ·ÔµÈ´Ù; ±×°ÍÀº ¹®ÈÀÇ ¼Ò»êÀÌ ¾Æ´Ï´Ù. »ç½Ç, Á¾±³¿¡ ´ëÇÑ Àΰ£ÀÇ ÀνÄÀº ¿©ÀüÈ÷ Àΰ£ÀûÀÌ¸ç µû¶ó¼ ¹«ÁöÀÇ ¼Ó¹Ú, ¹Ì½ÅÀÇ ³ë¿¹, ±Ëº¯ÀÇ ¼ÓÀÓ¼ö¿Í °ÅÁþ öÇÐÀÇ ¸Á»ó¿¡ Áö¹èµÇ°í ÀÖ´Ù. | 2. Religion and Reality Observing minds and discriminating souls know religion when they find it in the lives of their fellows. Religion requires no definition; we all know its social, intellectual, moral, and spiritual fruits. And this all grows out of the fact that religion is the property of the human race; it is not a child of culture. True, one's perception of religion is still human and therefore subject to the bondage of ignorance, the slavery of superstition, the deceptions of sophistication, and the delusions of false philosophy. | |
102:2.2 ÁøÁ¤ÇÑ
Á¾±³Àû È®½ÅÀ» º¸¿©Áִ Ư¡ Áß Çϳª´Â, È®½ÇÇÑ Àý´ë¼º¿¡ ´ëÇÑ Åµµ¸¦ ¾ïÁ¦Çϱ⵵ ÇÏÁö¸¸, ¿µÀûÀΠǥÇöÀÌ ³Ê¹« ħÂøÇÏ°í
ºÎµå·¯¿ö¼, °áÄÚ ÀÚ±âÁß½ÉÀûÀ̰ųª À̱âÀûÀÎ Çູ°¨¿¡ ´ëÇÑ ÀλóÀ» °áÄÚ ÀüÇÏÁö ¾Ê´Â °ÍÀÌ´Ù. Á¾±³Àû üÇèÀÇ ÁöÇý´Â ±×°ÍÀÌ
Àΰ£ÀûÀ¸·Î ƯÀ¯ÇÏ°í Á¶ÀýÀÚÀÇ ÆÄ»ýÇ°À̶ó´Â Á¡¿¡¼ ¿ª¼³ÀûÀÌ´Ù. Á¾±³Àû ÈûÀº °³º°Àû °³ÀÎÀÇ Æ¯±ÇÀû »ê¹°ÀÌ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á
Àΰ£°ú ¸ðµç ÁöÇýÀÇ ¿µ±¸ÇÑ ±Ù¿ø°úÀÇ ±× ¼þ°íÇÑ ÆÄÆ®³Ê½±ÀÌ ÇØ°áµÇ¾î °¡´Â °úÁ¤ÀÌ´Ù. ±×·¯¹Ç·Î ÂüµÇ°í ´õ·¯¿öÁöÁö ¾ÊÀº
Á¾±³¿¡¼ ³ª¿À´Â ¸»¾¸°ú ÇàÀ§´Â ¸ðµç ±ú¿ìÄ£ ÇÊ»çÀÚ¿¡°Ô °·ÂÇÑ ±ÇÀ§¸¦ °®°Ô ÇÑ´Ù.
| One of the
characteristic peculiarities of genuine religious assurance is that,
notwithstanding the absoluteness of its affirmations and the stanchness
of its attitude, the spirit of its expression is so poised and tempered
that it never conveys the slightest impression of self-assertion
or egoistic exaltation. The wisdom of religious experience is something
of a paradox in that it is both humanly original and Adjuster derivative.
Religious force is not the product of the individual's personal
prerogatives but rather the outworking of that sublime partnership
of man and the everlasting source of all wisdom. Thus do the words
and acts of true and undefiled religion become compellingly authoritative
for all enlightened mortals. | |
102:2.3 Á¾±³Àû
üÇèÀÇ ¿äÀÎÀ» ±Ô¸íÇÏ°í ºÐ¼®Çϱâ´Â ¾î·ÆÁö¸¸, ±×·¯ÇÑ Á¾±³¸¦ ½ÇõÇÏ´Â ÀÚµéÀÌ ¸¶Ä¡ ¿µ¿øÀÚ°¡ °è½Å ¾Õ¿¡ ÀÌ¹Ì ÀÖ´Â °Íó·³
»ì¾Æ°¡°í ÇÒ ÀÏÀ» °è¼ÓÇÏ´Â °ÍÀ» °üÂûÇÏ´Â °ÍÀº ¾î·ÆÁö ¾Ê´Ù. ¹Ï´Â »ç¶÷Àº ¸¶Ä¡ ºÒ¸êÀ» Àڱ⠼վƱͿ¡ ÀÌ¹Ì Áã°í ÀÖ´Â
°Íó·³ ÀÌ Çö¼¼ÀÇ »ýÈ°¿¡ ¹ÝÀÀÇÑ´Ù. ±×·¯ÇÑ ÇÊ»çÀÚÀÇ »î¿¡´Â ¿ÀÁ÷ ¼¼»óÀÇ ÁöÇý¸¦ Èí¼öÇØ ¿Â ±×µéÀÇ µ¿·áµé·ÎºÎÅÍ ±×µéÀ»
¿µ¿øÈ÷ ºÐ¸®½ÃÅ°´Â Ÿ´çÇÑ ±â¿ø°ú ÀÚ¹ßÀûÀΠǥÇöÀÌ ÀÖ´Ù. Á¾±³ÁÖÀÇÀÚµéÀº Çö¼¼ÀÇ Ç³Á¶¿¡ º»·¡ ÀÖ´Â Èï¸ÁÀ¸·Î ÀÎÇÏ¿© ¼µÎ¸£´Â
°í´ÞÇÄ°ú °íÅ뽺·¯¿î ¾Ð¹Ú¿¡¼ ½ÇÁúÀûÀ¸·Î ¹þ¾î³ª¼ »ç´Â °Íó·³ º¸ÀδÙ; ±×µéÀº »ý¸®ÇФý½É¸®ÇФý»çȸÇÐÀÇ ¹ýÄ¢ÀÌ ¼³¸íÇÏÁö
¸øÇÏ´Â, ¾ÈÁ¤µÈ ¼º°Ý°ú Æò¿ÂÇÑ ¼ºÇ°À» ³ªÅ¸³½´Ù.
| It is difficult
to identify and analyze the factors of a religious experience, but
it is not difficult to observe that such religious practitioners
live and carry on as if already in the presence of the Eternal.
Believers react to this temporal life as if immortality already
were within their grasp. In the lives of such mortals there is a
valid originality and a spontaneity of expression that forever segregate
them from those of their fellows who have imbibed only the wisdom
of the world. Religionists seem to live in effective emancipation
from harrying haste and the painful stress of the vicissitudes inherent
in the temporal currents of time; they exhibit a stabilization of
personality and a tranquillity of character not explained by the
laws of physiology, psychology, and sociology. | |
102:2.4 ½Ã°£Àº
Áö½ÄÀ» ¼ºÃëÇϴµ¥ º¯ÇÔ¾ø´Â ¿ä¼ÒÀÌ´Ù; Á¾±³´Â ºñ·Ï ÀºÇý¿¡ ¼ºÀåÀÇ Áß¿äÇÑ ¿ä¼Ò°¡ ÀÖ°í, Á¾±³Àû üÇèÀÇ ¸ðµç ´Ü°è¿¡¼
È®½ÇÇÑ Áøº¸°¡ ÀÖÀ½¿¡µµ ºÒ±¸ÇÏ°í, ±× Ÿ°í³ ÀÚÁúÀ» Áï½Ã ÀÌ¿ëÇÒ ¼ö ÀÖ°Ô ÇÑ´Ù. Áö½ÄÀº ¿µ¿øÇÑ Å½±¸ÀÌ´Ù; Ç×»ó ¹è¿ìÁö¸¸
Àý´ëÀûÀÎ Áø¸®¿¡ ´ëÇÑ ¿ÏÀüÇÑ Áö½Ä¿¡ µµ´ÞÇÒ ¼ö´Â ¾ø´Ù. Áö½Ä¸¸À¸·Î´Â Àý´ëÀûÀÎ È®½Ç¼ºÀÌ ÀÖÀ» ¼ö ¾øÀ¸¸ç, ±Ù»çÄ¡ÀÇ È®·ü¸¸
Áõ°¡ÇÒ »ÓÀÌ´Ù; ±×·¯³ª ¿µÀûÀ¸·Î Á¶¸íµÈ Á¾±³Àû È¥Àº ¾Ë°í ÀÖ°í, Áö±Ýµµ ¾Ë°í ÀÖ´Ù. ±×¸®°í ÀÌ·¯ÇÑ ±íÀº ±àÁ¤ÀûÀÎ È®½ÅÀº
±×·¯ÇÑ °ÇÀüÇÑ Áö¼ºÀ» °®°íÀÖ´Â Á¾±³ ÁÖÀÇÀڵ鿡°Ô ´À¸®°Ô ¿òÁ÷ÀÌ´Â °úÇÐÀÇ ¹ßÀü°ú ¹°ÁúÀûÀÎ ³¡¿¡ ¹¿© ÀÖ´Â, Àΰ£ÀÇ ÁöÇý
Áøº¸ÀÇ ¿À¸£¶ô ³»¸² °¡¿îµ¥¼µµ ¿©ÀüÈ÷ ´õ ¸¹Àº °ü½ÉÀ» °®µµ·Ï À̲ö´Ù.
| Time is an
invariable element in the attainment of knowledge; religion makes
its endowments immediately available, albeit there is the important
factor of growth in grace, definite advancement in all phases of
religious experience. Knowledge is an eternal quest; always are
you learning, but never are you able to arrive at the full knowledge
of absolute truth. In knowledge alone there can never be absolute
certainty, only increasing probability of approximation; but the
religious soul of spiritual illumination knows, and knows now. And
yet this profound and positive certitude does not lead such a sound-minded
religionist to take any less interest in the ups and downs of the
progress of human wisdom, which is bound up on its material end
with the developments of slow-moving science. | |
102:2.5 °úÇÐÀÇ
¹ß°ßÁ¶Â÷µµ Àΰ£ üÇèÀÇ ÀǽĿ¡¼ ±×°ÍµéÀÌ Ç®¸®°í ¿¬°áµÉ ¶§±îÁö, ±×¸®°í °ü·ÃµÈ »ç½ÇµéÀÌ Áö¼ºÀÇ »ý°¢ È帧 ¼Ó¿¡ ¼øȸÇϸé¼
½ÇÁ¦·Î Àǹ̰¡ µÉ ¶§±îÁö´Â Áø½Ç·Î ½ÇÁ¦°¡ ¾Æ´Ï´Ù. ÇÊ»ç Àΰ£Àº ±×ÀÇ ¹°¸®Àû ȯ°æÁ¶Â÷ Áö¼º ¼öÁØ¿¡¼, ½É¸®Àû ±â·ÏÀÇ
°üÁ¡¿¡¼ ¹Ù¶óº»´Ù. µû¶ó¼ »ç¶÷ÀÌ ¿ìÁÖ¿¡ ´ëÇÏ¿© »ó´çÈ÷ ÅëÀÏµÈ Çؼ®À» ³»¸®°í, ´ÙÀ½¿¡ °úÇп¡¼ ÀÌ ¿¡³ÊÁöÀÇ ÅëÀÏÀ»
±×ÀÇ Á¾±³Àû üÇè¿¡¼ ¿µÀÇ ÅëÀÏ°ú µ¿ÀϽÃÇÏ·Á°í ÇÏ´Â °ÍÀº ÀÌ»óÇÑ ÀÏÀÌ ¾Æ´Ï´Ù. Áö¼ºÀº ÅëÀÏÀÌ´Ù; ÇÊ»çÀÚÀÇ ÀǽÄÀº Áö¼º
¼öÁØ¿¡¼ »ì°í, ºÎ¿©¹ÞÀº Áö¼ºÀÇ ´«À» ÅëÇؼ ¿ìÁÖÀÇ ½ÇüµéÀ» ÆľÇÇÑ´Ù. Áö¼ºÀÇ °üÁ¡Àº ½ÇüÀÇ ±Ù¿øÀΠù° ±Ù¿ø Áß½ÉÀÇ
½ÇÁ¸Àû ÅëÀϼºÀ» ³ºÁö ¸øÇÏ°ÚÁö¸¸, ¿¡³ÊÁö¤ýÁö¼º¤ý¿µÀÌ ÃÖ»ó Á¸Àç ¾È¿¡¼, ¶Ç ÃÖ»ó Á¸Àç·Î¼, üÇèÀ¸·Î ÅëÀϵÊÀ» »ç¶÷¿¡°Ô
º¸¿©ÁÙ ¼ö ÀÖ°í, ¾ðÁ¨°¡ ±×·¸°Ô ÇÒ °ÍÀÌ´Ù. ±×·¯³ª ±×·¯ÇÑ Áö¼ºÀÌ ¹°ÁúÀû »ç¹°, ÁöÀû Àǹ̸¦ °¡Áø °Í, ¿µÀû °¡Ä¡
±âÁØÀ» ´Ü´ÜÈ÷ ¾Ë°í ÀÖÁö ¾ÊÀ¸¸é, Áö¼ºÀº ½ÇüÀÇ ´Ù¾ç¼ºÀ» ÀÌ·¸°Ô ÅëÀÏÇÏ´Â µ¥ °áÄÚ ¼º°øÇÒ ¼ö ¾ø´Ù; ¿ÀÁ÷ ÀÌ ±â´ÉÀû
½ÇüÀÇ ¼¼ °¡Áö°¡ Á¶È¸¦ ÀÌ·ê ¶§¸¸ÀÌ ÅëÀÏÀÌ ÀÖ°í, ¿ìÁÖÀû ºÒº¯¼º°ú ÀÏ°ü¼ºÀ» ½ÇÇöÇÏ´Â ¼º°ÝÀû ¸¸Á·ÀÌ ÀÖÀ» »ÓÀÌ´Ù.
| Even the discoveries
of science are not truly real in the consciousness of human experience
until they are unraveled and correlated, until their relevant facts
actually become meaning through encircuitment in the thought streams
of mind. Mortal man views even his physical environment from the
mind level, from the perspective of its psychological registry.
It is not, therefore, strange that man should place a highly unified
interpretation upon the universe and then seek to identify this
energy unity of his science with the spirit unity of his religious
experience. Mind is unity; mortal consciousness lives on the mind
level and perceives the universal realities through the eyes of
the mind endowment. The mind perspective will not yield the existential
unity of the source of reality, the First Source and Center, but
it can and sometime will portray to man the experiential synthesis
of energy, mind, and spirit in and as the Supreme Being. But mind
can never succeed in this unification of the diversity of reality
unless such mind is firmly aware of material things, intellectual
meanings, and spiritual values; only in the harmony of the triunity
of functional reality is there unity, and only in unity is there
the personality satisfaction of the realization of cosmic constancy
and consistency. | |
102:2.6 ÅëÀϼºÀº
Àΰ£ÀÇ Ã¼Çè¿¡¼ öÇÐÀ» ÅëÇؼ °¡Àå ½±°Ô ¹ß°ßµÈ´Ù. ±×¸®°í öÇÐÀû »ç»óÀÇ º»Ã¼´Â ´Ã ¹°ÁúÀû »ç½Ç¿¡ ±Ù°ÅÇØ¾ß ÇÏÁö¸¸,
ÁøÁ¤ÇÑ Ã¶ÇÐÀû È°·ÂÀÇ È¥°ú ¿¡³ÊÁö´Â ÇÊ»çÀÚÀÇ ¿µÀû ÅëÂû·ÂÀÌ´Ù.
| Unity is best
found in human experience through philosophy. And while the body
of philosophic thought must ever be founded on material facts, the
soul and energy of true philosophic dynamics is mortal spiritual
insight. | |
102:2.7 ÁøȵÈ
Àΰ£Àº ÀÚ¿¬ÀûÀ¸·Î Èûµç ÀÏÀ» Áñ±âÁö ¾Ê´Â´Ù. ±×ÀÇ »îÀÇ Ã¼Çè¿¡ ¹ß¸ÂÃß´Â °ÍÀº Á¾±³Àû üÇèÀÇ ¼ºÀå, ÁöÀû ¼ºÀå, »ç½ÇÀÇ
È®´ë, ±×¸®°í »çȸºÀ»çÀÇ ²÷ÀÓ¾ø´Â È°µ¿À» ÀǹÌÇÑ´Ù. ¼öÁØ ³ôÀº È°µ¿Àû ¼º°Ý ¿Ü¿¡ ÁøÁ¤ÇÑ Á¾±³´Â ¾ø´Ù. ±×·¯¹Ç·Î ´õ
°ÔÀ¸¸¥ »ç¶÷µéÀº Á¾Á¾ Ʋ¿¡ ¹ÚÈù Á¾±³Àû ±³¸®¿Í ½ÅÁ¶°¡ ÁÖ´Â À߸øµÈ Àº½Åó·Î ÇǽÅÇÔÀ¸·Î½á, ÀÏÁ¾ÀÇ ±³¹¦ÇÑ Àڱ⠼ÓÀÓ¼ö·Î,
ÁøÁ¤ÇÑ Á¾±³Àû È°µ¿ÀÇ ´Ü·Ã¿¡¼ ¹þ¾î³ª·Á°í ÇÑ´Ù. ÇÏÁö¸¸ ÂüµÈ Á¾±³´Â »ì¾ÆÀÖ´Ù. ÁöÀûÀÎ Á¾±³Àû °³³äÀÇ °íÁ¤È´Â ¿µÀû
Á×À½°ú µ¿µîÇÏ´Ù. »ç»ó ¾ø´Â Á¾±³¸¦ »ó»óÇÒ ¼ö ¾øÁö¸¸, ÀÏ´Ü Á¾±³°¡ ÇϳªÀÇ »ç»óÀ¸·Î¸¸ Àü¶ôÇßÀ» ¶§, Á¾±³´Â ´õ ÀÌ»ó
Á¾±³°¡ ¾Æ´Ï´Ù; Á¾±³´Â ´ÜÁö ÀÏÁ¾ÀÇ Àΰ£ öÇÐÀÌ µÈ °ÍÀÌ´Ù.
| Evolutionary
man does not naturally relish hard work. To keep pace in his life
experience with the impelling demands and the compelling urges of
a growing religious experience means incessant activity in spiritual
growth, intellectual expansion, factual enlargement, and social
service. There is no real religion apart from a highly active personality.
Therefore do the more indolent of men often seek to escape the rigors
of truly religious activities by a species of ingenious self-deception
through resorting to a retreat to the false shelter of stereotyped
religious doctrines and dogmas. But true religion is alive. Intellectual
crystallization of religious concepts is the equivalent of spiritual
death. You cannot conceive of religion without ideas, but when religion
once becomes reduced only to an idea, it is no longer religion;
it has become merely a species of human philosophy. | |
102:2.8 ¶ÇÇÑ
ºÒ¾ÈÁ¤ÇÏ°í Àß ÈƷùÞÁö ¸øÇÑ ´Ù¸¥ ºÎ·ùÀÇ »ç¶÷µéÀÌ Àִµ¥, ±×µéÀº ÀλýÀÇ Â¥Áõ³ª´Â Ã¥ÀÓÀ» ȸÇÇÇÏ´Â ±æ·Î¼ Á¾±³ÀÇ °¨»óÀû
»ç»óÀ» ÀÌ¿ëÇÏ°í ½Í¾îÇÑ´Ù. ¸¶À½ÀÌ ¿À¶ô°¡¶ô Èçµé¸®°í °ÌÀÌ ¸¹Àº ¾î¶² ÇÊ»çÀÚµéÀÌ ÁøÈÀû ÀλýÀÇ ²÷ÀÓ¾ø´Â ¾Ð¹ÚÀ» ¹þ¾î³ª·Á°í
ÇÒ ¶§, ±×µéÀÌ ÀÌÇØÇÏ´Â Á¾±³´Â °¡Àå °¡±î¿î Çdzó, °¡Àå ÁÁÀº ȸÇÇÀÇ ±æÀ» Á¦½ÃÇÏ´Â µíÇÏ´Ù. ±×·¯³ª ¿ë°¨ÇÏ°Ô, ¾Æ´Ï
¿µ¿õ´ä±â±îÁö, ÀλýÀÇ Ç³ÆÄ¿¡ ´ëÀÀÇϱâ À§ÇÏ¿© »ç¶÷À» Áغñ½ÃÅ°´Â °ÍÀÌ Á¾±³ÀÇ »ç¸íÀÌ´Ù. Á¾±³´Â ÁøÈµÈ Àΰ£ÀÇ ÃÖ°í Àç»êÀÌ¿ä,
»ç¶÷ÀÌ ²ÙÁØÈ÷ ¹öƼ¸é¼ ¡°´«¿¡ º¸ÀÌÁö ¾Ê´Â ±×ºÐÀ» º¸´Â µí °è¼ÓÇÏ°Ô¡± ¸¸µå´Â ÇÑ °¡ÁöÀÌ´Ù. ±×·¯³ª ½ÅºñÁÖÀÇ´Â ÈçÈ÷
»ýÈ°¿¡¼ ¹°·¯³ª´Â °Í°ú °°À¸¸ç, Àΰ£ »çȸ¿Í »ó¾÷ÀÌ ÆîÃÄÁö´Â È® Æ®ÀÎ °æ±âÀå¿¡¼ Á¾±³Àû ÀλýÀ» »ç´Â ´õ ¹÷Âù È°µ¿À»
Áñ±âÁö ¾Ê´Â Àΰ£ÀÌ ±×·± ÈÄÅ𸦠¹Þ¾ÆµéÀδÙ. ÂüµÈ Á¾±³´Â ÇൿÇØ¾ß ÇÑ´Ù. ½ÇÁ¦·Î »ç¶÷ÀÌ Á¾±³¸¦ °¡Á³À» ¶§, ¾Æ´Ï¸é
±×º¸´Ùµµ Á¾±³°¡ »ç¶÷À» ÂüÀ¸·Î Áö¹èÇϵµ·Ï ¹ö·ÁµÑ ¶§, ÇൿÀº Á¾±³ÀÇ °á°ú°¡ µÉ °ÍÀÌ´Ù. Á¾±³´Â ´ÜÁö »ý°¢¸¸ Çϰųª,
½ÇÇàÀÌ ¾øÀÌ ´À³¦¸¸À¸·Î °áÄÚ ¸¸Á·ÇÏÁö ¾ÊÀ» °ÍÀÌ´Ù.
| Again, there
are other types of unstable and poorly disciplined souls who would
use the sentimental ideas of religion as an avenue of escape from
the irritating demands of living. When certain vacillating and timid
mortals attempt to escape from the incessant pressure of evolutionary
life, religion, as they conceive it, seems to present the nearest
refuge, the best avenue of escape. But it is the mission of religion
to prepare man for bravely, even heroically, facing the vicissitudes
of life. Religion is evolutionary man's supreme endowment, the one
thing which enables him to carry on and "endure as seeing Him
who is invisible." Mysticism, however, is often something of
a retreat from life which is embraced by those humans who do not
relish the more robust activities of living a religious life in
the open arenas of human society and commerce. True religion must
act. Conduct will be the result of religion when man actually has
it, or rather when religion is permitted truly to possess the man.
Never will religion be content with mere thinking or unacting feeling. | |
102:2.9 ¿ì¸®´Â Á¾±³°¡ Á¾Á¾ Çö¸íÇÏÁö ¾Ê°Ô, ½ÉÁö¾î ºñÁ¾±³ÀûÀ¸·Î ÇൿÇÏÁö¸¸, Á¾±³°¡ ÇൿÇÑ´Ù´Â »ç½ÇÀ» ¸ð¸£Áö ¾Ê´Â´Ù. ºø³ª°£ Á¾±³Àû ½Å³äÀÌ ÇǺñ¸°³» ³ª´Â ¹ÚÇظ¦ ÃÊ·¡ÇßÁö¸¸, ±×·¯³ª Ç×»ó Á¾±³´Â ¹«¾ð°¡¸¦ ÇÑ´Ù; Á¾±³´Â ¿ªµ¿ÀûÀÌ´Ù! | We are not
blind to the fact that religion often acts unwisely, even irreligiously,
but it acts. Aberrations of religious conviction have led to bloody
persecutions, but always and ever religion does something; it is
dynamic! |
102:3.1 ÁöÀû °áÇÌÀ̳ª ±³À° ºó°ïÀº ÇÊ¿¬ÀûÀ¸·Î ´õ ³ôÀº Á¾±³Àû ¼ºÃ븦 ¹æÇØÇϴµ¥, ¿Ö³ÄÇÏ¸é ±×·¯ÇÑ ¿µÀû º»Áú¿¡ ´ëÇÑ ÀúÇÏµÈ È¯°æÀº Á¾±³°¡ °úÇÐ Áö½ÄÀÇ ¼¼°è¿Í öÇÐÀû Á¢ÃËÇÏ´Â ÁÖ¿ä Åë·Î¸¦ »©¾Ñ±â ¶§¹®ÀÌ´Ù. Á¾±³ÀÇ ÁöÀûÀÎ ¿ä¼Òµéµµ Áß¿äÇÏÁö¸¸, °úµµÇÑ ¹ßÀüÀº ¶§¶§·Î ¸Å¿ì Àå¾Ö°¡ µÇ¸é¼ °ï¶õÇÏ°Ô ¸¸µç´Ù. Á¾±³´Â ¿ª¼³ÀûÀÎ Çʿ伺 ¾Æ·¡ ²÷ÀÓ¾øÀÌ ¼ö°íÇØ¾ß ÇÑ´Ù: ¸ðµç »ý°¢ÀÇ ¿µÀû °¡º¿òÀ» ÁÙÀÓ°ú µ¿½Ã¿¡ ¹Ý¸é ±íÀº »ý°¢À» È¿°ú ÀÖ°Ô ÀÌ¿ëÇÒ ÇÊ¿ä°¡ ÀÖ´Ù. | 3. Knowledge, Wisdom, and Insight Intellectual deficiency or educational poverty unavoidably handicaps higher religious attainment because such an impoverished environment of the spiritual nature robs religion of its chief channel of philosophic contact with the world of scientific knowledge. The intellectual factors of religion are important, but their overdevelopment is likewise sometimes very handicapping and embarrassing. Religion must continually labor under a paradoxical necessity: the necessity of making effective use of thought while at the same time discounting the spiritual serviceableness of all thinking. | |
102:3.2 Á¾±³Àû
¾ïÃøÀº(speculation) ÇÇÇÒ ¼ö ¾øÁö¸¸, Ç×»ó ÇØ·Ó´Ù; ÃßÃøÀº ¾î±è¾øÀÌ ±× ´ë»óÀ» ¿Ö°îÇÑ´Ù. ¾ïÃøÀº Á¾±³¸¦
¹°ÁúÀû ¶Ç´Â Àκ»ÁÖÀÇÀûÀ¸·Î ¹«¾ð°¡¸¦ Çؼ®ÇÏ´Â °æÇâÀÌ ÀÖ°í, µû¶ó¼, ³í¸®Àû »ç°íÀÇ ¸íÈ®¼ºÀ» Á÷Á¢ÀûÀ¸·Î ¹æÇØÇÏ´Â ÇÑÆí,
¿µ¿øÈ÷ ´ëÁ¶¸¦ ÀÌ·ç¾î¾ß ÇÏ´Â ±× ¼¼»óÀ» °£Á¢ÀûÀ¸·Î Çö¼¼ÀÇ ±â´ÉÀÎ °Íó·³ º¸ÀÌ°Ô ¸¸µç´Ù. ÀÌ´Â Áø¸® ºÐº°°ú ÅëÇÕ ÀνÄÀ»
À§ÇÑ ÃÊöÇÐÀû ¹Î°¨¼ºÀÎ ¿ìÁÖÀÇ ¿µÀû ¼öÁØ ´Ü°è¡ª¸ð·Ð½Ã¾Æ
¸ðŸ¡ª¿Í ¹°Áú »çÀÌÀÇ Ã¼ÇèÀû ¿¬°áÀÇ ºÎÀç·ÎºÎÅÍ ¿À´Â ¿ª¼³Àû °á°úµéÀ̸ç, Á¾±³´Â Ç×»ó ¿ª¼³·Î Ư¡Áö¾îÁú °ÍÀÌ´Ù.
| Religious speculation
is inevitable but always detrimental; speculation invariably falsifies
its object. Speculation tends to translate religion into something
material or humanistic, and thus, while directly interfering with
the clarity of logical thought, it indirectly causes religion to
appear as a function of the temporal world, the very world with
which it should everlastingly stand in contrast. Therefore will
religion always be characterized by paradoxes, the paradoxes resulting
from the absence of the experiential connection between the material
and the spiritual levels of the universe-morontia mota, the superphilosophic
sensitivity for truth discernment and unity perception. | |
102:3.3 ¹°ÁúÀû
»ý°¢, Àΰ£ÀÇ °¨Á¤Àº ¹°ÁúÀû Çൿ, À̱âÀûÀÎ ÇൿÀ¸·Î Á÷°áµÈ´Ù. Á¾±³Àû ÅëÂû·Â, ¿µÀû µ¿±âµéÀº Á¾±³Àû Çൿ, »çȸºÀ»çÀÇ
ÀÌŸÀû Çൿµé°ú ÀÌŸÀû ÀÚ¾Ö·Î Á÷Á¢ ¿¬°áµÈ´Ù.
| Material feelings,
human emotions, lead directly to material actions, selfish acts.
Religious insights, spiritual motivations, lead directly to religious
actions, unselfish acts of social service and altruistic benevolence.
| |
102:3.4 Á¾±³Àû
¼Ò¸ÁÀº ½Å¼ºÇÑ ½Çü¿¡ ´ëÇÑ °¥¸ÁÀÌ´Ù. Á¾±³Àû üÇèÀº Çϳª´ÔÀ» ã¾Æ³Â´Ù´Â ÀǽÄÀ» ½ÇÇöÇÑ °ÍÀÌ´Ù. Àΰ£ÀÌ È¥(soul)
¼Ó¿¡¼ Á¸ÀçÇÏ´Â, Çϳª´ÔÀ» ã¾Æ³¾ ¶§, ¹ß°ßÇÏ°í¼ ¸»ÇÒ ¼ö ¾ø´Â ½Â¸®¿¡ µé¶á »óŸ¦ üÇèÇÏ°í, ±×·¡¼ ±×´Â ±×º¸´Ù
±ú´ÞÀ½ÀÌ ÀûÀº µ¿·áµé¿¡°Ô »ç¶û¿¡ ³ÑÄ£ ºÀ»ç·Î ±×µé°ú Á¢ÃËÇϵµ·Ï ÀçÃËÀ» ¹Þ´Âµ¥, ±×°¡ Çϳª´ÔÀ» ã¾Ò´Ù´Â °ÍÀ» µå·¯³»·Á´Â
°ÍÀÌ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á µ¿·áµéÀÌ »ý±â¸¦ µÇã°Ô ÇÏ°í °í±ÍÇÏ°Ô ¸¸µé·Á°í ÀÚ±â È¥ ¼Ó¿¡¼ ¿µ¿øÇÑ ¼±ÀÌ ³ÑÃÄÈ帣°Ô µÎ´Â °ÍÀÌ´Ù.
ÁøÁ¤ÇÑ Á¾±³´Â »çȸÀû ºÀ»çÀÇ Áõ°¡·Î À̲ö´Ù.
| Religious desire
is the hunger quest for divine reality. Religious experience is
the realization of the consciousness of having found God. And when
a human being does find God, there is experienced within the soul
of that being such an indescribable restlessness of triumph in discovery
that he is impelled to seek loving service-contact with his less
illuminated fellows, not to disclose that he has found God, but
rather to allow the overflow of the welling-up of eternal goodness
within his own soul to refresh and ennoble his fellows. Real religion
leads to increased social service. | |
102:3.5 °úÇÐ,
°ð Áö½ÄÀº »ç½ÇÀ» ÀǽÄÇÏ°Ô ¸¸µé°í, Á¾±³, °ð üÇèÀº °¡Ä¡¸¦ ÀǽÄÇÏ°Ô ¸¸µç´Ù. öÇÐ, Áï ÁöÇý´Â Á¶ÈµÈ ÀǽÄÀ¸·Î À̲ø°í,
°è½Ã(¸ð·Ð½Ã¾Æ ¸ðŸÀÇ ´ëü)´Â ÂüµÈ ½Çü¸¦ ÀǽÄÇÏ°Ô ¸¸µå´Â ÇÑÆí, »ç½Ç, °¡Ä¡, ÂüµÈ ½Çü¸¦ Á¶ÈµÇ°Ô ÀǽÄÇÏ´Â °ÍÀº
¼º°Ý(personality) ½Çü, °ð ÃÖ´ëÇÑÀÇ Á¸À縦 ±ú´Ý°í, ÀÌ¿Í ÇÔ²² ¹Ù·Î ±× ¼º°ÝÀÌ »ýÁ¸ÇÒ °¡´É¼ºÀ» ¹Ï´Â °ÍÀÌ´Ù.
| Science, knowledge,
leads to fact consciousness; religion, experience, leads to value
consciousness; philosophy, wisdom, leads to co-ordinate consciousness;
revelation (the substitute for morontia mota) leads to the consciousness
of true reality; while the co-ordination of the consciousness of
fact, value, and true reality constitutes awareness of personality
reality, maximum of being, together with the belief in the possibility
of the survival of that very personality. | |
102:3.6 Áö½ÄÀº
»ç¶÷À» ¹èÄ¡ÇÏ¿©, »çȸÀû °èÃþ°ú Ä«½ºÆ®¿¡ À̸£°Ô ÇÑ´Ù. Á¾±³´Â ºÀ»çÇÏ´Â »ç¶÷À¸·Î À̲ø°í, µû¶ó¼ À±¸®¿Í ÀÌŸÁÖÀǸ¦
âÁ¶ÇÑ´Ù. ÁöÇý´Â »ç»ó°ú µ¿·á ¸ðµÎÀÇ ´õ ³ô°í ´õ ÁÁÀº ±³Á¦¸¦ À̲ø¾î³½´Ù. °è½Ã´Â Àΰ£À» ÇعæÇÏ°í ¿µ¿øÇÑ ¸ðÇèÀ» ½ÃÀÛÇÏ°Ô
ÇÑ´Ù.
| Knowledge
leads to placing men, to originating social strata and castes. Religion
leads to serving men, thus creating ethics and altruism. Wisdom
leads to the higher and better fellowship of both ideas and one's
fellows. Revelation liberates men and starts them out on the eternal
adventure. | |
102:3.7 °úÇÐÀº
»ç¶÷À» ºÐ·ùÇÑ´Ù; Á¾±³´Â ½ÉÁö¾î ³× ÀڽŰú °°ÀÌ »ç¶÷À» »ç¶ûÇÑ´Ù; ÁöÇý´Â ´Ù¸¥ »ç¶÷µéÀ» °øÁ¤ÇÏ°Ô ´ë¿ìÇÑ´Ù; °è½Ã´Â
»ç¶÷À» ¿µÈ·Ó°Ô ÇÏ°í, Çϳª´Ô°úÀÇ ÆÄÆ®³Ê½± ´É·ÂÀ» µå·¯³½´Ù.
| Science sorts
men; religion loves men, even as yourself; wisdom does justice to
differing men; but revelation glorifies man and discloses his capacity
for partnership with God. | |
102:3.8 °úÇÐÀº
¹®ÈÀû ÇüÁ¦¾Ö¸¦ âÁ¶ÇÏ·Á°í ÇêµÇÀÌ ³ë·ÂÇÑ´Ù; Á¾±³´Â ¿µÀû ÇüÁ¦»ç¶ûÀ» °¡Á®¿Â´Ù. öÇÐÀº ÁöÇý·Î¿î ÇüÁ¦»ç¶ûÀ» À§ÇØ ³ë·ÂÇÑ´Ù;
°è½Ã´Â ¿µ¿øÇÑ ÇüÁ¦»ç¶û, ÆĶó´ÙÀ̽º ÃÖÈÄ ±º´ÜÀ» ¹¦»çÇÑ´Ù.
| Science vainly
strives to create the brotherhood of culture; religion brings into
being the brotherhood of the spirit. Philosophy strives for the
brotherhood of wisdom; revelation portrays the eternal brotherhood,
the Paradise Corps of the Finality. | |
102:3.9 Áö½ÄÀº
¼º°Ý(personality) »ç½Ç¿¡ ´ëÇÑ ÀںνÉÀ» ³º´Â´Ù; ÁöÇý´Â ¼º°ÝÀÇ Àǹ̸¦ ÀǽÄÇÑ´Ù; Á¾±³´Â ¼º°ÝÀÇ °¡Ä¡¸¦ ÀνÄÇÏ´Â
üÇèÀÌ´Ù; °è½Ã´Â ¼º°ÝÀÌ »ì¾Æ³²´Â °ÍÀ» º¸ÀåÇÑ´Ù.
| Knowledge
yields pride in the fact of personality; wisdom is the consciousness
of the meaning of personality; religion is the experience of cognizance
of the value of personality; revelation is the assurance of personality
survival. | |
102:3.10 °úÇÐÀº
ÇѾø´Â ¿ìÁÖÀÇ ºÐÇÒµÈ ºÎºÐµéÀ» È®ÀÎÇÏ°í ºÐ¼®ÇÏ°í ºÐ·ùÇϱ⸦ Ãß±¸ÇÑ´Ù. Á¾±³´Â ¿ìÁÖ ÀüüÀÇ °³³äÀ» ºÙÀâ´Â´Ù. öÇÐÀº
°úÇÐÀÇ ¹°Áú ºÎºÐµéÀ» ÀüüÀÇ ¿µÀû ÅëÂû·Â °³³ä°ú µ¿ÀϽÃÇÏ·Á°í ½ÃµµÇÑ´Ù. ÀÌ ½Ãµµ¿¡ öÇÐÀÌ ½ÇÆÐÇÏ´Â °÷¿¡ °è½Ã°¡ ¼º°øÇϸç,
¿ìÁÖÀÇ ¿µ¿ªÀÌ º¸ÆíÀûÀÌ°í ¿µ¿øÇϸç, Àý´ëÀûÀÌ°í ¹«ÇÑÇÔÀ» È®ÀÎÇÑ´Ù. µû¶ó¼ ¹«ÇÑÇÑ ¡®½º½º·Î °è½Å ÀÌ¡¯ÀÇ ¿ìÁÖ´Â ³¡ÀÌ
¾ø°í, ÇÑÀÌ ¾ø°í, ¸ðµç °ÍÀ» ´ã´Â´Ù¡ª½Ã°£ÀÌ ¾ø°í °ø°£ÀÌ ¾ø°í Á¶°ÇÀÌ ¾ø´Ù. ±×¸®°í ¹«ÇÑÇÑ ¡®½º½º·Î °è½Å ÀÌ¡¯°¡ ¶ÇÇÑ
³×¹Ùµ· ¹Ì°¡¿¤ÀÇ ¾Æ¹öÁöÀÌÀÚ Àΰ£À» ±¸¿øÇÏ´Â Çϳª´ÔÀÎ °ÍÀ» ¿ì¸®´Â Áõ¾ðÇÑ´Ù.
| Science seeks
to identify, analyze, and classify the segmented parts of the limitless
cosmos. Religion grasps the idea-of-the-whole, the entire cosmos.
Philosophy attempts the identification of the material segments
of science with the spiritual-insight concept of the whole. Wherein
philosophy fails in this attempt, revelation succeeds, affirming
that the cosmic circle is universal, eternal, absolute, and infinite.
This cosmos of the Infinite I AM is therefore endless, limitless,
and all-inclusive-timeless, spaceless, and unqualified. And we bear
testimony that the Infinite I AM is also the Father of Michael of
Nebadon and the God of human salvation. | |
102:3.11 °úÇÐÀº
½Å(Deity)À» »ç½Ç·Î¼ ³ªÅ¸³½´Ù; öÇÐÀº ÇÑ Àý´ëÀÚ °³³äÀ» Á¦½ÃÇÑ´Ù; Á¾±³´Â Çϳª´ÔÀ» »ç¶ûÀÇ ¿µÀûÀÎ(spiritual)
¼º°ÝÀÚ·Î »ó»óÇÑ´Ù. °è½Ã´Â ½Å(Deity)ÀÇ ÅëÀÏÀû »ç½Ç, Àý´ëÀÚÀÇ »ç»ó, Çϳª´ÔÀÇ ¿µÀûÀÎ ¼º°Ý, ÀÌ ¼¼ °¡Áö°¡ ÅëÀϵÊÀ»
È®ÀνÃÄÑ ÁÖ¸ç, ´õ ³ª¾Æ°¡ ÀÌ °³³ä¡ªÁ¸ÀçÇÏ´Â ¿ìÁÖÀû »ç½Ç, ¿µ¿øÇÑ Áö¼º °³³ä, »ý¸íÀ» °¡Áø ¹«ÇÑÇÑ ¿µ¡ªÀ» ¿ì¸®ÀÇ ¾Æ¹öÁö·Î¼
Á¦½ÃÇÑ´Ù.
| Science indicates
Deity as a fact; philosophy presents the idea of an Absolute; religion
envisions God as a loving spiritual personality. Revelation affirms
the unity of the fact of Deity, the idea of the Absolute, and the
spiritual personality of God and, further, presents this concept
as our Father-the universal fact of existence, the eternal idea
of mind, and the infinite spirit of life. | |
102:3.12 Áö½ÄÀÇ
Ãß±¸´Â °úÇÐÀ» ±¸¼ºÇÑ´Ù; ÁöÇýÀÇ Å½±¸´Â öÇÐÀÌ´Ù; Çϳª´Ô¿¡ ´ëÇÑ »ç¶ûÀº Á¾±³ÀÌ´Ù; Áø¸®¿¡ ´ëÇÑ °¥¸ÁÀº °è½ÃÀÌ´Ù. ±×·¯³ª
¿ìÁÖ¿¡ ´ëÇÑ Àΰ£ÀÇ ¿µÀû ÅëÂû·Â¿¡ ½ÇüÀÇ ´À³¦À» ºÎ¿©ÇÏ´Â °ÍÀº ±êµé¾î ÀÖ´Â »ý°¢Á¶ÀýÀÚÀÌ´Ù.
| The pursuit
of knowledge constitutes science; the search for wisdom is philosophy;
the love for God is religion; the hunger for truth is a revelation.
But it is the indwelling Thought Adjuster that attaches the feeling
of reality to man's spiritual insight into the cosmos. | |
102:3.13 °úÇп¡¼,
°³³äÀº °³³äÀÌ ½ÇÇöµÇ´Â Ç¥Çöº¸´Ù ¾Õ¼±´Ù; Á¾±³¿¡¼, ½ÇÇöÇϴ üÇèÀº °³³äÀÇ Ç¥Çöº¸´Ù ¾Õ¼±´Ù. ÁøÈÀû ¹Ï´Â ÀÇÁö¿Í ±ú¿ìÄ£
À̼º, Á¾±³Àû ÅëÂû·Â, °è½Ã-¹Ï´Â ÀÇÁöÀÇ »ê¹° »çÀÌ¿¡´Â ¾öû³ Â÷ÀÌ°¡ ÀÖ´Ù.
| In science,
the idea precedes the expression of its realization; in religion,
the experience of realization precedes the expression of the idea.
There is a vast difference between the evolutionary will-to-believe
and the product of enlightened reason, religious insight, and revelation-the
will that believes. | |
102:3.14 ÁøÈ¿¡¼,
Á¾±³´Â ÈçÈ÷ Çϳª´Ô °³³äµéÀ» Àΰ£ÀÌ Ã¢Á¶Çϵµ·Ï À̲ö´Ù; °è½Ã´Â Çϳª´ÔÀÌ ¹Ù·Î »ç¶÷À» ÁøȽÃÅ°´Â Çö»óÀ» µå·¯³»°í, ÇÑÆí
±×¸®½ºµµ ¹Ì°¡¿¤ÀÌ ¶¥¿¡¼ »ç½Å Àλý¿¡¼ ¿ì¸®´Â Çϳª´ÔÀÌ ÀÚ½ÅÀ» »ç¶÷¿¡°Ô °è½ÃÇÏ´Â Çö»óÀ» ¹Ù¶óº»´Ù. ÁøÈ´Â Çϳª´ÔÀ»
Àΰ£ ¸ð½ÀÀ¸·Î ¸¸µå´Â °æÇâÀÌ ÀÖ´Ù; °è½Ã´Â »ç¶÷À» Çϳª´Ôó·³ ¸¸µå´Â °æÇâÀÌ ÀÖ´Ù.
| In evolution,
religion often leads to man's creating his concepts of God; revelation
exhibits the phenomenon of God's evolving man himself, while in
the earth life of Christ Michael we behold the phenomenon of God's
revealing himself to man. Evolution tends to make God manlike; revelation
tends to make man Godlike. | |
102:3.15 °úÇÐÀº
¿ÀÁ÷ ù° ¿øÀÎÀ¸·Î, Á¾±³´Â ÃÖ°íÀÇ ¼º°ÝÀ¸·Î, öÇÐÀº ÅëÇÕÀ¸·Î ¸¸Á·ÇÑ´Ù. °è½Ã´Â ÀÌ ¼ÂÀÌ ÇϳªÀ̸ç, ¸ðµÎ ¼±ÇÑ °ÍÀ»
È®ÀÎÇÑ´Ù. ¿µ¿øÇÑ ½ÇÀç´Â ¿ìÁÖÀÇ ¼±À̸ç, ¿ìÁÖ ¾ÇÀÇ ½Ã°£ ȯ»óÀÌ ¾Æ´Ï´Ù. ¸ðµç ¼º°ÝÀÚÀÇ ¿µÀû üÇè¿¡¼, ±× ½ÇÁ¦´Â
¼±ÀÌ°í, ±× ¼±Àº ½ÇÁ¦ÀÎ °ÍÀÌ Ç×»ó Áø½ÇÀÌ´Ù.
| Science is
only satisfied with first causes, religion with supreme personality,
and philosophy with unity. Revelation affirms that these three are
one, and that all are good. The eternal real is the good of the
universe and not the time illusions of space evil. In the spiritual
experience of all personalities, always is it true that the real
is the good and the good is the real. |
102:4.1 ³ÊÈñÀÇ Áö¼º ¼Ó¿¡ »ý°¢ Á¶ÀýÀÚ°¡ Á¸ÀçÇϱ⠶§¹®¿¡, ³ÊÈñ°¡ Àΰ£À̵ç ÃÊÀΰ£À̵ç, ¾î´À ´Ù¸¥ Áö¼ºÀ» ¾Æ´Â °Í¿¡ ´ëÇÑ ÀǽÄÀ» È®½ÅÇÏ´Â °Í¸¸Å, Çϳª´ÔÀÇ Áö¼ºÀ» ÀÌÇØÇÏ´Â °ÍÀº ´õ ÀÌ»ó ½Åºñ½º·¯¿î ÀÏÀÌ ¾Æ´Ï´Ù. Á¾±³¿Í »çȸÀǽÄÀº ´ÙÀ½°ú °°Àº °øÅëÁ¡ÀÌ ÀÖ´Ù: À̰͵éÀº ´Ù¸¥-Áö¼ºÀÇ ÀǽĿ¡ ±Ù°Å¸¦ µÐ´Ù. ´Ù¸¥ »ç¶÷ÀÇ »ç»óÀ» ³ÊÈñÀÇ °ÍÀ¸·Î ¹Þ¾ÆµéÀÌ´Â ±â¼úÀº ¡°±×¸®½ºµµ ¾È¿¡ ÀÖ´ø Áö¼ºÀ» ³ÊÈñ ¾È¿¡ ÀÖ°Ô¡± ÇÏ´Â °Í°ú °°´Ù. | 4. The Fact of Experience Because of the presence in your minds of the Thought Adjuster, it is no more of a mystery for you to know the mind of God than for you to be sure of the consciousness of knowing any other mind, human or superhuman. Religion and social consciousness have this in common: They are predicated on the consciousness of other-mindness. The technique whereby you can accept another's idea as yours is the same whereby you may "let the mind which was in Christ be also in you." | |
102:4.2 Àΰ£ÀÇ
üÇèÀº ¹«¾ùÀΰ¡? ±×°ÍÀº ´Ü¼øÈ÷ È°µ¿ÀûÀÌ°í ±Ã±ÝÇØÇÏ´Â ÀÚ¾Æ¿Í ¹Ù±ù¿¡ ÀÖ´Â È°µ¿ÀûÀÎ ¾î´À ´Ù¸¥ ½Çü »çÀÌ¿¡ »ý±â´Â »óÈ£ÀÛ¿ëÀÌ´Ù.
üÇèÀÇ ¾çÀº °³³äÀÇ ±íÀÌ, ±×¸®°í ¿ÜºÎÀÇ ½Çü¿¡ ´ëÇÑ ÀÎ½Ä ÀüüÀÇ ÇÕ¿¡ ÀÇÇØ °áÁ¤µÈ´Ù. üÇèÀÇ ¿òÁ÷ÀÓÀº ±â´ëÇÏ´Â »ó»óÀÇ
¿øõÀûÀÎ ¹°·Â°ú ¿ÜºÎ¿¡¼ ¹ß°ßµÇ´Â ¶Ù¾î³ Á¢ÃËµÈ ½ÇüµéÀÇ °¨°¢Àû ¿¹¸®ÇÔÀ» ÇÕÇÑ °Í°ú µ¿ÀÏÇÏ´Ù. üÇèÇÏ´Â »ç½ÇÀº ÀÚÀǽİú
´Ù¸¥-Á¸Àçµé, ´Ù¸¥-°Íµé, ´Ù¸¥-Áö¼ºµé, ´Ù¸¥ ¿µµé¡ªÀÇ ÇÕ¿¡¼ ¹ß°ßµÈ´Ù.
| What is human
experience? It is simply any interplay between an active and questioning
self and any other active and external reality. The mass of experience
is determined by depth of concept plus totality of recognition of
the reality of the external. The motion of experience equals the
force of expectant imagination plus the keenness of the sensory
discovery of the external qualities of contacted reality. The fact
of experience is found in self-consciousness plus other-existences-other-thingness,
other-mindness, and other-spiritness. | |
102:4.3 »ç¶÷Àº
¾ÆÁÖ ÀÏÂïºÎÅÍ ±×°¡ ¼¼»óÀ̳ª ¿ìÁÖ¿¡¼ È¥ÀÚ ÀÖÁö ¾ÊÀ½À» ÀǽÄÇÏ°Ô µÈ´Ù. ÀÚ¾ÆÀÇ È¯°æ ¼Ó¿¡¼, ³²ÀÇ »ý°¢¿¡ ´ëÇÏ¿© ÀÚ¿¬½º·´°Ô
ÀúÀý·Î ÀÚÀǽÄÀÌ »ý°Ü³´Ù. ¹ÏÀ½Àº ÀÌ ÀÚ¿¬½º·¯¿î üÇèÀ» Á¾±³·Î ¹Ù²Ù¸ç, ÀÌ°ÍÀº ³²ÀÇ »ý°¢ÀÇ ½Çü¡ª±Ù¿ø¤ýº»¼º¤ý¿î¸íÀ¸·Î¼¡ªÇϳª´ÔÀ»
ÀνÄÇÏ´Â °ÍÀÌ´Ù. ±×·¯³ª Çϳª´Ô¿¡ ´ëÇÑ ±×·± Áö½ÄÀº ¾ðÁ¦³ª, ¹Ýµå½Ã °³ÀÎÀûÀ¸·Î üÇèÇÏ´Â ½ÇüÀÌ´Ù. Çϳª´ÔÀÌ ¼º°ÝÀÌ
¾Æ´Ï¶ó¸é, Çϳª´ÔÀº ÇÑ Àΰ£ ¼º°ÝÀÌ ¾ò´Â ÁøÂ¥ Á¾±³Àû üÇèÀÇ »ì¾ÆÀÖ´Â ºÎºÐÀÌ µÉ ¼ö ¾ø´Ù.
| Man very early
becomes conscious that he is not alone in the world or the universe.
There develops a natural spontaneous self-consciousness of other-mindness
in the environment of selfhood. Faith translates this natural experience
into religion, the recognition of God as the reality-source, nature,
and destiny-of other-mindness. But such a knowledge of God is ever
and always a reality of personal experience. If God were not a personality,
he could not become a living part of the real religious experience
of a human personality. | |
102:4.4 Àΰ£ÀÇ
Á¾±³Àû üÇè¿¡ Á¸ÀçÇÏ´Â À߸øµÈ ¿ä¼Ò´Â ¿ìÁÖÀÇ ¾Æ¹öÁö¶ó´Â ¿µÀû °³³äÀ» ¿À¿°½ÃÅ°´Â À¯¹°·ÐÀÇ ³»¿ë¿¡ Á¤ºñ·ÊÇÑ´Ù. ¿ìÁÖ¿¡¼
¿µÀÌ µÇ±â Àü¿¡ Àΰ£ÀÇ Áøº¸´Â Çϳª´ÔÀÇ º»¼º°ú ¼ø¼öÇÏ°í ÂüµÈ ¿µÀÇ ½Çü, ÀÌ µÎ °¡Áö¿¡ ´ëÇÑ ÀÌ À߸øµÈ °³³äµéÀ» ½º½º·Î
¹þ¾î¹ö¸®´Â üÇè¿¡ ÀÖ´Ù. ½Å(Deity)Àº ¿µ(spirit) ±× ÀÌ»óÀÌÁö¸¸, »ó½ÂÇÏ´Â Àΰ£À» À§ÇÑ À¯ÀÏÇÑ °¡´É¼ºÀº
¿µÀûÀÎ Á¢±Ù»ÓÀÌ´Ù.
| The element
of error present in human religious experience is directly proportional
to the content of materialism which contaminates the spiritual concept
of the Universal Father. Man's prespirit progression in the universe
consists in the experience of divesting himself of these erroneous
ideas of the nature of God and of the reality of pure and true spirit.
Deity is more than spirit, but the spiritual approach is the only
one possible to ascending man. | |
102:4.5 ±âµµ´Â
Á¤¸»·Î Á¾±³Àû üÇèÀÇ ÀϺÎÁö¸¸, Çö´ë Á¾±³´Â ¿¹¹èÀÇ º»ÁúÀû ¼ÒÅëÀ» ´õ ¸¹ÀÌ ¼ÒȦÈ÷ ÇÔÀ¸·Î, ±âµµ°¡ À߸ø °Á¶µÇ¾î¿Ô´Ù.
Áö¼ºÀ» ¹Ý¿µÇÏ´Â ÈûÀº ¿¹¹è·Î ÀÎÇÏ¿© ±í¾îÁö°í ³Ð¾îÁø´Ù. ±âµµ´Â »îÀ» dz¿ä·Ó°Ô ÇÒ ¼ö ÀÖÁö¸¸, ¿¹¹è´Â ¿î¸íÀ» ¹àÇôÁØ´Ù.
| Prayer is indeed
a part of religious experience, but it has been wrongly emphasized
by modern religions, much to the neglect of the more essential communion
of worship. The reflective powers of the mind are deepened and broadened
by worship. Prayer may enrich the life, but worship illuminates
destiny. | |
102:4.6 °è½ÃµÈ
Á¾±³´Â Àΰ£ Á¸ÀçÀÇ ¿ä¼Ò¸¦ ÅëÀÏÇÏ°í ÀÖ´Ù. °è½Ã´Â ¿ª»ç, Á¶Á¤µÈ Áö¸®ÇÐ, õ¹®ÇÐ, ¹°¸®ÇÐ, ÈÇÐ, »ý¹°ÇÐ, »çȸÇÐ,
½É¸®ÇÐÀ» ÅëÇÕÇÑ´Ù. ¿µÀûÀΠüÇèÀº ¿ìÁÖ¿¡ ÀÖ´Â Àΰ£ÀÇ ½ÇÀçÇϴ ȥÀÌ´Ù.
| Revealed religion
is the unifying element of human existence. Revelation unifies history,
co-ordinates geology, astronomy, physics, chemistry, biology, sociology,
and psychology. Spiritual experience is the real soul of man's cosmos.
|
102:5.1 ½Å¾ÓÀÇ »ç½ÇÀû ¼º¸³ÀÌ ½Å¾ÓÀÇ »ç½ÇÀû ¼º¸³¿¡ ÇØ´çÇÏÁö ¾Ê´Â´Ù°í ÇÏ´õ¶óµµ, ±×·³¿¡µµ ºÒ±¸ÇÏ°í, ´Ü¼øÇÑ »îÀÌ ¼º°ÝÀÇ ÁöÀ§±îÁö ÁøÈ·Î Áøº¸ÇÑ´Ù´Â °ÍÀº óÀ½ºÎÅÍ ¼º°Ý ÀáÀ缺ÀÌ Á¸ÀçÇÑ´Ù´Â »ç½ÇÀ» º¸¿©ÁØ´Ù. ±×¸®°í ½Ã°£ ¿ìÁÖ¿¡¼´Â, ÀáÀç·ÂÀº Ç×»ó ½ÇÁ¦º¸´Ù ¿ì¿ùÇÏ´Ù. ÁøÈÇÏ´Â ¿ìÁÖ¿¡¼ ÀáÀç·ÂÀº ¹«¾ùÀÌ µÇ´Â °ÍÀÌ°í, ¹«¾ùÀÌ µÇ´Â °ÍÀº ½Å(Deity)ÀÌ ÀǵµÇÑ ¸í·ÉÀÇ ¸ñÀûÀÌ ¹àÇôÁö´Â °ÍÀÌ´Ù. | 5. The Supremacy of Purposive Potential Although the establishment of the fact of belief is not equivalent to establishing the fact of that which is believed, nevertheless, the evolutionary progression of simple life to the status of personality does demonstrate the fact of the existence of the potential of personality to start with. And in the time universes, potential is always supreme over the actual. In the evolving cosmos the potential is what is to be, and what is to be is the unfolding of the purposive mandates of Deity. | |
102:5.2 ÀÌ°°Àº ÀǵµÀû ¿ì¿ù¼ºÀº ¿ø½ÃÀûÀÎ µ¿¹°ÀÇ µÎ·Á¿òÀÌ ²÷ÀÓ¾øÀÌ ±í¾îÁö´Â ½Å¿¡ ´ëÇÑ °æ¿Ü½É°ú ¿ìÁÖ¿¡ ´ëÇÑ °æ¿Ü½ÉÀ¸·Î º¯ÈµÉ ¶§, Áö¼º °ü³äÀÇ ÁøÈ¿¡¼ º¸¿©Áø´Ù. ¿ø½ÃÀÎÀº ¹ÏÀ½º¸´Ù Á¾±³Àû µÎ·Á¿òÀÌ ´õ ¸¹¾Ò°í, ½ÇÁ¦Àû Áö¼º À§¿¡ ÀÖ´Â ¿µÀû ÀáÀç·ÂÀÇ ¿ì¿ù¼ºÀº ÀÌ ¼Ò½ÉÇÑ µÎ·Á¿òÀÌ ¿µÀû ½Çüµé ¾È¿¡¼ »ì¾ÆÀÖ´Â ¹ÏÀ½À¸·Î ÀüȯµÉ ¶§ Áõ¸íµÇ¾ú´Ù. | This same purposive
supremacy is shown in the evolution of mind ideation when primitive
animal fear is transmuted into the constantly deepening reverence
for God and into increasing awe of the universe. Primitive man had
more religious fear than faith, and the supremacy of spirit potentials
over mind actuals is demonstrated when this craven fear is translated
into living faith in spiritual realities. | |
102:5.3 ³ÊÈñ´Â
ÁøÈ Á¾±³¸¦ ½É¸®ÇÐÀûÀ¸·Î Çؼ®ÇÒ ¼ö ÀÖÁö¸¸, ¿µÀû ±â¿øÀ» °¡Áø °³ÀÎÀûÀΠüÇèÀÇ Á¾±³´Â ±×·¸°Ô ÇÒ ¼ö ¾ø´Ù. Àΰ£ÀÇ
µµ´öÀº °¡Ä¡¸¦ ÀνÄÇÒÁö ¸ð¸£Áö¸¸, ¿ÀÁ÷ Á¾±³°¡ ±×·¯ÇÑ °¡Ä¡¸¦ º¸Á¸ÇÏ°í, ³ôÀÌ°í, ¿µÀûÀ¸·Î º¯È½Ãų ¼ö ÀÖ´Ù. ±×·¯ÇÑ
È°µ¿ÀÌ À־, Á¾±³´Â °¨Á¤ÈµÈ µµ´ö ±× ÀÌ»óÀÌ´Ù. Á¾±³¿Í µµ´öÀÇ °ü°è´Â, »ç¶û°ú Àǹ«, ¾Æµé ½ÅºÐ°ú ³ë¿¹ »óÅÂ,
º»Áú°ú ¹°ÁúÀÇ °ü°è¿Í °°´Ù. µµ´öÀº Àü´ÉÇÑ ÅëÁ¦ÀÚ, ¼¶°Ü¾ß ÇÒ ½Å(Deity)À» µå·¯³½´Ù; Á¾±³´Â ¸ðµÎ¸¦ »ç¶ûÇÏ´Â
¾Æ¹öÁö, Áï ¿¹¹è¿Í »ç¶ûÀ» ¹ÞÀ» Çϳª´ÔÀ» µå·¯³½´Ù. ±×¸®°í ´Ù½Ã, ÀÌ°ÍÀº Á¾±³ÀÇ ¿µÀû ÀáÀç·ÂÀÌ ÁøÈµÈ µµ´öÀÇ ½ÇÁ¦
Àǹ«º¸´Ù ¿ì¼±Çϱ⠶§¹®ÀÌ´Ù.
| You can psychologize
evolutionary religion but not the personal-experience religion of
spiritual origin. Human morality may recognize values, but only
religion can conserve, exalt, and spiritualize such values. But
notwithstanding such actions, religion is something more than emotionalized
morality. Religion is to morality as love is to duty, as sonship
is to servitude, as essence is to substance. Morality discloses
an almighty Controller, a Deity to be served; religion discloses
an all-loving Father, a God to be worshiped and loved. And again
this is because the spiritual potentiality of religion is dominant
over the duty actuality of the morality of evolution. |
102:6.1 Á¾±³Àû µÎ·Á¿òÀº öÇÐÀûÀ¸·Î Á¦°ÅÇÏ°í, °úÇÐÀÇ ²ÙÁØÇÑ Áøº¸´Â °ÅÁþ ½Åµé(gods)ÀÇ Á×À½À» Å©°Ô ³ôÀδÙ; Àΰ£ÀÌ ¸¸µç ½ÅµéÀÇ ÀÌ·¯ÇÑ Á×À½Àº Àá½Ã ¿µÀûÀÎ »ó»óÀ» ÀϽÃÀûÀ¸·Î ¸ðÈ£ÇÏ°Ô ÇÒ ¼ö ÀÖÁö¸¸, °á±¹ ±×µéÀº ¿µ¿øÇÑ »ç¶ûÀÌÀÚ »ì¾ÆÀÖ´Â Çϳª´ÔÀ» ±×·¸°Ô ¿À·§µ¿¾È ¸ðÈ£ÇÏ°Ô ¸¸µé¾ú´ø ±× ¹«Áö¿Í ¹Ì½ÅÀ» Æı«ÇÑ´Ù. »ý¸íÁ¸Àç¿Í âÁ¶ÀÚ »çÀÌÀÇ °ü°è´Â »ì¾ÆÀִ üÇèÀÌ°í, ÈûÂù Á¾±³Àû ¹ÏÀ½À̸ç, À̸¦ Á¤È®ÇÏ°Ô Á¤ÀÇÇÒ ¼ö´Â ¾ø´Ù. »îÀÇ ºÎºÐÀ» °í¸³½ÃÄÑ ±×°ÍÀ» Á¾±³¶ó ºÎ¸£´Â °ÍÀº »îÀ» È帮°Ô ÇÏ°í Á¾±³¸¦ ¿Ö°îÇÏ´Â °ÍÀÌ´Ù. ±×¸®°í ÀÌ°ÍÀÌ ¹Ù·Î ¿¹¹è¸¦ ¹Þ´Â Çϳª´ÔÀÌ ¸ðµç Ã漺À» ¿ä±¸ÇϵçÁö, ¾Æ´Ï¸é ¿ä±¸ÇÏÁö ¾Ê´Â ÀÌÀ¯ÀÌ´Ù. | 6. The Certainty of Religious Faith The philosophic elimination of religious fear and the steady progress of science add greatly to the mortality of false gods; and even though these casualties of man-made deities may momentarily befog the spiritual vision, they eventually destroy that ignorance and superstition which so long obscured the living God of eternal love. The relation between the creature and the Creator is a living experience, a dynamic religious faith, which is not subject to precise definition. To isolate part of life and call it religion is to disintegrate life and to distort religion. And this is just why the God of worship claims all allegiance or none. | |
102:6.2 ¿ø½Ã
Àΰ£ÀÇ ½Å(gods)µéÀº ±×µéÀÇ ±×¸²ÀÚ¿¡ Áö³ªÁö ¾Ê¾ÒÀ»Áöµµ ¸ð¸¥´Ù; »ì¾Æ ÀÖ´Â Çϳª´ÔÀº ½Å¼ºÇÑ ºûÀÌ¸ç ±× ºûÀÌ ÁߴܵǴÂ
°ÍÀº ¸ðµç °ø°£¿¡¼ âÁ¶ÀÇ ±×¸²ÀÚ¸¦ ¸¸µç´Ù.
| The gods of
primitive men may have been no more than shadows of themselves;
the living God is the divine light whose interruptions constitute
the creation shadows of all space. | |
102:6.3 öÇÐÀ¸·Î
µµ´ÞÇÑ Á¾±³ÀÎÀº °³ÀÎÀûÀÎ ±¸¿øÀÇ ½Å¿¡ ´ëÇÑ ¹ÏÀ½À» °¡Áö°í ÀÖÀ¸¸ç, ½Çü ÀÌ»óÀÇ ¾î¶² °Í, °¡Ä¡, ¼ºÃë ¼öÁØ, ³ôÀº
°úÁ¤, º¯È, ½Ã°øÀÇ ±Ã±Ø, ÀÌ»óÈ, ¿¡³ÊÁöÀÇ ¼º°ÝÈ, ÀηÂÀÇ µ¶¸³Ã¼, Àΰ£ÀÇ °èȹ, ÀÚ¾ÆÀÇ ÀÌ»óÈ, ÀÚ¿¬ÀÇ ÀÌ»óÈ,
¼±À» À§ÇÑ ¼ºÇâ, ÁøÈÀÇ ÀüÁøÀû Ã浿, ¶Ç´Â ¼þ°íÇÑ °¡¼³ ±× ÀÌ»óÀÌ´Ù. Á¾±³ÀεéÀº »ç¶ûÀÇ Çϳª´ÔÀ» ¹Ï´Â´Ù. »ç¶ûÀº
Á¾±³ÀÇ º»ÁúÀÌÀÚ, ¶Ù¾î³ ¹®¸íÀÇ ¿øõÀÌ´Ù.
| The religionist
of philosophic attainment has faith in a personal God of personal
salvation, something more than a reality, a value, a level of achievement,
an exalted process, a transmutation, the ultimate of time-space,
an idealization, the personalization of energy, the entity of gravity,
a human projection, the idealization of self, nature's upthrust,
the inclination to goodness, the forward impulse of evolution, or
a sublime hypothesis. The religionist has faith in a God of love.
Love is the essence of religion and the wellspring of superior civilization. | |
102:6.4 ¹ÏÀ½Àº
ÀÖÀ½ Á÷ÇÑ Ã¶ÇÐÀû Çϳª´ÔÀ» °³ÀÎÀÇ Á¾±³Àû üÇè¿¡¼ È®½ÇÇÑ ±¸¿øÀÇ Çϳª´ÔÀ¸·Î º¯È½ÃŲ´Ù. ȸÀÇ·ÐÀº ½ÅÇÐ À̷п¡ µµÀüÇÒÁö
¸ð¸£Áö¸¸, °³ÀÎÀûÀΠüÇè¿¡¼ ¹ÏÀ» ¼ö ÀÖ´Â ½Å·Ú´Â ¹ÏÀ½À¸·Î ¼ºÀåÇÑ È®½ÅÀÇ Áø½ÇÀ» È®ÀÎÇÑ´Ù.
| Faith transforms
the philosophic God of probability into the saving God of certainty
in the personal religious experience. Skepticism may challenge the
theories of theology, but confidence in the dependability of personal
experience affirms the truth of that belief which has grown into
faith. | |
102:6.5 Çϳª´Ô¿¡
´ëÇÑ È®½ÅÀº ÁöÇý·Î¿î Ãß·ÐÀ» ÅëÇØ µµ´ÞÇÒ ¼ö ÀÖÀ»Áö ¸ð¸£Áö¸¸, °³ÀÎÀº ¿ÀÁ÷ ¹ÏÀ½, °³ÀÎÀûÀ¸·Î °Þ´Â üÇèÀ» ÅëÇؼ,
Çϳª´ÔÀ» ¾Ë°Ô µÈ´Ù. »î°ú °ü·ÃµÈ ¸¹Àº ºÎºÐ¿¡¼, ±× È®·üÀº °í·ÁµÇ¾î¾ß ÇÏÁö¸¸, ¿ìÁÖ ½Çü¿Í Á¢ÃËÇÒ ¶§, ±×·¯ÇÑ Àǹ̿Í
°¡Ä¡°¡ »ì¾ÆÀÖ´Â ¹ÏÀ½À¸·Î Á¢±ÙÇÒ ¶§ È®½ÇÇÑ °ÍÀÌ Ã¼ÇèµÉ ¼ö ÀÖ´Ù. Çϳª´ÔÀ» ¾Æ´Â È¥Àº ÀÌ·± Çϳª´ÔÀÇ Áö½ÄÀÌ ÀüÀûÀ¸·Î
ÁöÀûÀÎ ³í¸®·Î µÞ¹ÞħµÇÁö ¾Ê±â ¶§¹®¿¡, ±×·¯ÇÑ ½Åºù¼ºÀ» ºÎÁ¤ÇÏ´Â ºÒ½ÅÀÚµéÀÇ Áú¹®À» ¹ÞÀ» ¶§¿¡µµ °¨È÷ "¾Ë°í
ÀÖ´Ù"°í ¸»ÇÑ´Ù. ±×·± ¸ðµç ÀǽÉÇÏ´Â ÀÚ¿¡°Ô, ±× ¹Ï´Â ÀÚ´Â ¿ÀÁ÷ "³»°¡ ¸ð¸£´Â °ÍÀ» ´ç½ÅÀÌ ¾î¶»°Ô
¾Ë°Ú´Â°¡?"¶ó°í ´ë´äÇÒ »ÓÀÌ´Ù.[2]
*°¢ÁÖ[2] : Ãß¼öÆí(õÕâ©ø¹)¿¡ ¹°°í±â¿¡ °üÇÑ ÇýÀÚ(û³í)ÀÇ ¹°À½¿¡ ´ëÇÏ¿© ÀåÀÚ(íöí)°¡ ÇÑ ´ë´ä | Convictions
about God may be arrived at through wise reasoning, but the individual
becomes God-knowing only by faith, through personal experience.
In much that pertains to life, probability must be reckoned with,
but when contacting with cosmic reality, certainty may be experienced
when such meanings and values are approached by living faith. The
God-knowing soul dares to say, "I know," even when this
knowledge of God is questioned by the unbeliever who denies such
certitude because it is not wholly supported by intellectual logic.
To every such doubter the believer only replies, "How do you
know that I do not know?" | |
102:6.6 ºñ·Ï
À̼ºÀº ¾ðÁ¦³ª ¹ÏÀ½À» ÀǽÉÇÒ ¼ö ÀÖÁö¸¸, ¹ÏÀ½Àº ¾ðÁ¦³ª À̼º°ú ³í¸®¸¦ º¸¿ÏÇÒ ¼ö ÀÖ´Ù. À̼ºÀº ¹ÏÀ½ÀÌ µµ´öÀû È®½Å,
½ÉÁö¾î ¿µÀû üÇèÀ¸·Î º¯ÇÒ ¼ö ÀÖ´Â È®·üÀ» ¸¸µé¾î ³½´Ù. Çϳª´ÔÀº óÀ½ Áø¸®ÀÌÀÚ ¸¶Áö¸· »ç½ÇÀÌ´Ù; µû¶ó¼ ¸ðµç Áø¸®´Â
Çϳª´Ô¿¡°Ô¼ ±â¿øÀ» °¡Áö¸ç, ÇÑÆí ¸ðµç »ç½ÇÀº Çϳª´Ô°ú °ü·ÃµÇ¾î Á¸ÀçÇÑ´Ù. Çϳª´ÔÀº Àý´ë Áø¸®ÀÌ´Ù. »ç¶÷ÀÌ Áø¸®·Î
Çϳª´ÔÀ» ¾Ë ¼ö ÀÖÁö¸¸, Çϳª´ÔÀ» ÀÌÇØÇϱâ-¼³¸íÇϱâ- À§Çؼ´Â ¿Â ¿ìÁÖÀÇ »ç½ÇÀ» Ž±¸ÇØ¾ß ÇÑ´Ù. Çϳª´ÔÀÇ Áø¸®¿¡ ´ëÇÑ
üÇè°ú Çϳª´ÔÀÇ »ç½Ç¿¡ ´ëÇÑ ¹«ÁöÀÇ ¾öû³ °£°Ý¿¡´Â ¿ÀÁ÷ »ì¾ÆÀÖ´Â ¹ÏÀ½ÀÌ ÀÖ¾î¾ß¸¸ ¸Þ¿öÁú ¼ö ÀÖ´Ù. À̼º¸¸ °¡Áö°í
¹«ÇÑÇÑ Áø¸®¿Í ¿ìÁÖÀûÀÎ »ç½ÇÀ» Á¶È½Ãų ¼ö ¾ø´Ù.
| Though reason
can always question faith, faith can always supplement both reason
and logic. Reason creates the probability which faith can transform
into a moral certainty, even a spiritual experience. God is the
first truth and the last fact; therefore does all truth take origin
in him, while all facts exist relative to him. God is absolute truth.
As truth one may know God, but to understand-to explain-God, one
must explore the fact of the universe of universes. The vast gulf
between the experience of the truth of God and ignorance as to the
fact of God can be bridged only by living faith. Reason alone cannot
achieve harmony between infinite truth and universal fact. | |
102:6.7 È®½ÅÀº
ÀǽÉÀ» »Ñ¸®Ä¡°í µÎ·Á¿òÀ» À̰ܳ»±â Èûµé ¼ö ÀÖÁö¸¸, ¹ÏÀ½Àº Ç×»ó ÀǽÉÀ» À̱ä´Ù. ¹ÏÀ½Àº Àû±ØÀûÀÌ°í »ì¾ÆÀֱ⠶§¹®ÀÌ´Ù.
±àÁ¤ÀûÀÎ °ÍÀº ºÎÁ¤ÀûÀÎ °Íº¸´Ù, Áø¸®´Â À߸øº¸´Ù, üÇèÀº À̷к¸´Ù, ¿µÀû ½Çü´Â ½Ã°øÀÇ °í¸³µÈ »ç½Çº¸´Ù À¯¸®ÇÏ´Ù.
ÀÌ·¯ÇÑ ¿µÀû È®½Å¿¡ ´ëÇÑ È®½ÇÇÑ Áõ°Å´Â ±×·¯ÇÑ ½ÅºÀÀÚµéÀÌ ÁøÁ¤ÇÑ ¿µÀû üÇèÀÇ °á°ú·Î ¸Î´Â ¿µÀÇ »çȸÀû ¿¸Å¿¡ ÀÖ´Ù.
¿¹¼ö´Â ¸»Çß´Ù: ¡°³»°¡ ³ÊÈñ¸¦ »ç¶ûÇÑ °Íó·³ ³ÊÈñµµ ³× µ¿·á¸¦ »ç¶ûÇÑ´Ù¸é, ¸ðµç »ç¶÷ÀÌ ³ÊÈñ°¡ ³ªÀÇ Á¦ÀÚ¶ó´Â °ÍÀ»
¾Ë°Ô µÉ °ÍÀÌ´Ù.¡±
| Belief may
not be able to resist doubt and withstand fear, but faith is always
triumphant over doubting, for faith is both positive and living.
The positive always has the advantage over the negative, truth over
error, experience over theory, spiritual realities over the isolated
facts of time and space. The convincing evidence of this spiritual
certainty consists in the social fruits of the spirit which such
believers, faithers, yield as a result of this genuine spiritual
experience. Said Jesus: "If you love your fellows as I have
loved you, then shall all men know that you are my disciples."
| |
102:6.8 °úÇп¡¼
Çϳª´ÔÀº °¡´É¼ºÀ̸ç, ½É¸®Çп¡¼´Â ¹Ù¶÷Á÷ÇÑ °Í, öÇп¡¼´Â °¡´É¼º, Á¾±³¿¡¼´Â È®½Ç¼º, Á¾±³Àû üÇè¿¡¼´Â ½ÇÁ¦ÀÌ´Ù.
À̼ºÀº ÀÖÀ½ Á÷ÇÑ Çϳª´ÔÀ» ãÀ» ¼ö ¾ø´Â öÇÐÀÌ, È®½ÇÇÑ Çϳª´ÔÀ» ãÀ» ¼ö ÀÖ°í, ¶Ç ¹ß°ßÇÏ´Â ±× Á¾±³Àû ¹ÏÀ½À» ¸Å¿ì
Á¸ÁßÇØ¾ß ÇÑ´Ù°í ¿ä±¸ÇÏ°í ÀÖ´Ù. ¶ÇÇÑ °úÇÐÀº »ç¶÷ÀÇ ÁöÀû¤ýöÇÐÀû Àç»êÀÌ, ¸Ö¸® °Å½½·¯ ¿Ã¶ó°¥¼ö·Ï ´õ¿í ³·Àº Áö´É¿¡¼
»ý°Ü³µ´Ù°í, ¸¶Ä§³» ÀüÇô »ý°¢À̳ª ´À³¦ÀÌ ¾ø´Â ¿ø½Ã »ý¸í¿¡¼ ±â¿øÀ» °¡Áø´Ù°í °è¼Ó °¡Á¤Çϸç, »ç¶÷ÀÌ ½±°Ô ¹Ï´Â´Ù´Â
ÀÌÀ¯·Î Á¾±³Àû üÇèÀ» ¹«½ÃÇؼ´Â ¾È µÈ´Ù.
| To science
God is a possibility, to psychology a desirability, to philosophy
a probability, to religion a certainty, an actuality of religious
experience. Reason demands that a philosophy which cannot find the
God of probability should be very respectful of that religious faith
which can and does find the God of certitude. Neither should science
discount religious experience on grounds of credulity, not so long
as it persists in the assumption that man's intellectual and philosophic
endowments emerged from increasingly lesser intelligences the further
back they go, finally taking origin in primitive life which was
utterly devoid of all thinking and feeling. | |
102:6.9 ÁøÈÀÇ
»ç½ÇµéÀº, Çϳª´ÔÀ» ¾Æ´Â ÇÊ»çÀÚÀÇ Á¾±³ »ýÈ°¿¡¼ ¾ò´Â È®½ÇÇÑ ¿µÀû üÇèÀÌ ½ÇÀçÇÑ´Ù´Â Áø½Ç¿¡ ¸Â¼ ´ëÇ×Çؼ´Â ¾È µÈ´Ù.
ÁöÀûÀÎ »ç¶÷µéÀº ¾ÆÀ̵éó·³ µûÁö±â¸¦ ±×¸¸µÎ°í, »ç½ÇÀÇ °üÂû°ú ³ª¶õÈ÷, Áø¸®ÀÇ °³³äÀ» ³Ê±×·´°Ô ´ëÇÏ´Â ³í¸®, ÀÏ°ü¼º
ÀÖ´Â ¾î¸¥ÀÇ ³í¸®¸¦ »ç¿ëÇÏ·Á°í ¾Ö½á¾ß ÇÑ´Ù. °ÅµìÇÏ¿© ÀϾ´Â ¿ìÁÖ Çö»ó ÇϳªÇϳª¿Í ¸¶ÁÖÃļ, Ʋ¸²¾øÀÌ ³ôÀº °ÍÀ»
Ʋ¸²¾øÀÌ ³·Àº °ÍÀÇ Å¿À¸·Î µ¹¸²À¸·Î ÇöÀçÀÇ ¹Ý·ÐÀ» Áö¼ÓÇؼ µÇÇ®ÀÌÇÒ ¶§, °úÇÐÀû À¯¹°·ÐÀº ÆÄ»êµÇ¾ú´Ù. ÀÏ°ü¼ºÀÌ ÀÖÀ¸·Á¸é,
¸ñÀûÀ» °¡Áø âÁ¶ÀÚÀÇ È°µ¿À» ÀÎÁ¤ÇØ¾ß ÇÑ´Ù.
| The facts
of evolution must not be arrayed against the truth of the reality
of the certainty of the spiritual experience of the religious living
of the God-knowing mortal. Intelligent men should cease to reason
like children and should attempt to use the consistent logic of
adulthood, logic which tolerates the concept of truth alongside
the observation of fact. Scientific materialism has gone bankrupt
when it persists, in the face of each recurring universe phenomenon,
in refunding its current objections by referring what is admittedly
higher back into that which is admittedly lower. Consistency demands
the recognition of the activities of a purposive Creator. | |
102:6.10 À¯±âüÀÇ
ÁøÈ´Â ÇϳªÀÇ »ç½ÇÀÌ´Ù. ÀǵµÇÑ ÁøÈ, °ð ÁøÃëÀû ÁøÈ´Â Áø½ÇÀ̸ç, ´Ã ¿Ã¶ó°¡´Â ÁøÈÀû ¼ºÃë Çö»ó, ´Ù¸¥ ¸é¿¡¼ ¸ð¼øµÇ´Â
Çö»óÀ» ÀÏ°ü¼º ÀÖ°Ô ¸¸µç´Ù. ¾î¶² °úÇÐÀÚ¶óµµ ±×°¡ ¼±ÅÃÇÑ °úÇп¡¼ ³ôÀÌ ¿Ã¶ó°¥¼ö·Ï, ÃÖ°í Áö¼ºÀÌ Áö¹èÇÑ´Ù´Â ¿ìÁÖ Áø¸®ÀÇ
ÆíÀ» µé¾î, À¯¹°·ÐÀû »ç½Ç¿¡ ±Ù°Å¸¦ µÐ À̷еéÀ» Á¡Á¡ ´õ ¹ö¸± °ÍÀÌ´Ù. À¯¹°·ÐÀº ÀλýÀÇ °¡Ä¡¸¦ ¶³¾î¶ß¸°´Ù. ¿¹¼öÀÇ
º¹À½Àº ¸ðµç ÇÊ»çÀÚ¸¦ ¾öû³ª°Ô Çâ»ó½ÃÅ°°í ÇÏ´Ã °°ÀÌ ³ôÀδÙ. ÇÊ»ç Á¸Àç´Â »ç¶÷ÀÌ À§·Î »¸Àº ¼Õ°ú ½ÅÀÌ ¾Æ·¡·Î »¸Àº
±¸¿øÀÇ ¼ÕÀÌ ¸¸³ª´Â ½Çü¸¦ ±ú´Ý´Â, Èï¹Ì¸¦ ÀھƳ»´Â ȲȦÇÑ Ã¼ÇèÀ¸·Î ¸¶À½¿¡ ±×·Á¾ß ÇÑ´Ù.
| Organic evolution
is a fact; purposive or progressive evolution is a truth which makes
consistent the otherwise contradictory phenomena of the ever-ascending
achievements of evolution. The higher any scientist progresses in
his chosen science, the more will he abandon the theories of materialistic
fact in favor of the cosmic truth of the dominance of the Supreme
Mind. Materialism cheapens human life; the gospel of Jesus tremendously
enhances and supernally exalts every mortal. Mortal existence must
be visualized as consisting in the intriguing and fascinating experience
of the realization of the reality of the meeting of the human upreach
and the divine and saving downreach. |
102:7.1 ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ½º½º·Î Á¸ÀçÇϹǷÎ, ¶ÇÇÑ ¼³¸íÀÌ ÇÊ¿ä ¾ø´Ù. ±×´Â ¸ðµç ÇÕ¸®ÀûÀÎ ÇÊ»çÀÚ ¾È¿¡¼ ½ÇÁ¦·Î »ê´Ù. ±×·¯³ª ³ÊÈñ°¡ Çϳª´ÔÀ» ÀÌÇØÇÏÁö ¸øÇÏ¸é ±×¸¦ È®½ÅÇÒ ¼ö ¾ø´Ù. ¾Æµé ½ÅºÐÀº ¾Æ¹öÁö ½ÅºÐÀ» È®½ÇÇÏ°Ô ¸¸µå´Â À¯ÀÏÇÑ Ã¼ÇèÀÌ´Ù. ¿ìÁÖ´Â ¾îµð¼³ª º¯È¸¦ °Þ°í ÀÖ´Ù. º¯ÇÏ´Â ¿ìÁÖ´Â ÀÇÁ¸ÇÏ´Â ¿ìÁÖ¿ä, ±×·¯ÇÑ Ã¢Á¶´Â ÃÖÁ¾À̰ųª Àý´ëÀûÀÏ ¼ö ¾ø´Ù. À¯ÇÑÇÑ ¿ìÁÖ´Â ¿ÂÀüÈ÷ ±Ã±ØÀ§¿Í Àý´ëÀÚ¿¡°Ô ÀÇÁ¸ÇÑ´Ù. Çϳª´Ô°ú ¿ìÁÖ´Â ÀÏÄ¡ÇÏÁö ¾ÊÀ¸¸ç, Çϳª´Â ¿øÀÎÀÌ¿ä ´Ù¸¥ Çϳª´Â °á°úÀÌ´Ù. ¿øÀÎÀº Àý´ëÀûÀÌ°í ¹«ÇѤý¿µ¿øÇÏ°í º¯ÇÔÀÌ ¾ø´Ù. °á°ú´Â ½Ã-°ø°£¿¡¼ ÀϾ¸ç, ÃÊ¿ù¼ºÀÌ ÀÖÁö¸¸ Ç×»ó ¹Ù²î°í ¾ðÁ¦³ª ¼ºÀåÇÏ°í ÀÖ´Ù. | 7. The Certitude of the Divine The Universal Father, being self-existent, is also self-explanatory; he actually lives in every rational mortal. But you cannot be sure about God unless you know him; sonship is the only experience which makes fatherhood certain. The universe is everywhere undergoing change. A changing universe is a dependent universe; such a creation cannot be either final or absolute. A finite universe is wholly dependent on the Ultimate and the Absolute. The universe and God are not identical; one is cause, the other effect. The cause is absolute, infinite, eternal, and changeless; the effect, time-space and transcendental but ever changing, always growing. | |
102:7.2 Çϳª´ÔÀº
¿ìÁÖ¿¡¼ ½º½º·Î ¿øÀÎÀÌ µÈ, Çϳª»ÓÀÎ »ç½ÇÀÌ´Ù. ±×´Â »ç¹°°ú Á¸Àçµé·Î ÀÌ·ç¾îÁø ¿Â âÁ¶ÀÇ Áú¼¤ý°èȹ¤ý¸ñÀûÀÇ ºñ¹ÐÀÌ´Ù.
¾îµð¼³ª º¯ÇÏ´Â ¿ìÁÖ´Â Àý´ë·Î º¯ÇÏÁö ¾Ê´Â ¹ýÄ¢, º¯ÇÏÁö ¾Ê´Â Çϳª´ÔÀÇ ½À°ü¿¡ µû¶ó ±ÔÁ¦µÇ°í ¾ÈÁ¤µÈ´Ù. Çϳª´ÔÀÇ »ç½Ç,
½Å¼ºÇÑ ¹ýÄ¢Àº º¯ÇÔÀÌ ¾ø´Ù; Çϳª´ÔÀÇ Áø½Ç, ±×¿Í ¿ìÁÖÀÇ °ü°è´Â Ç×»ó ÁøÈÇÏ´Â ¿ìÁÖ¿¡ ´Ã ÀûÀÀÇÒ ¼ö ÀÖ´Â »ó´ëÀû °è½ÃÀÌ´Ù.
| God is the
one and only self-caused fact in the universe. He is the secret
of the order, plan, and purpose of the whole creation of things
and beings. The everywhere-changing universe is regulated and stabilized
by absolutely unchanging laws, the habits of an unchanging God.
The fact of God, the divine law, is changeless; the truth of God,
his relation to the universe, is a relative revelation which is
ever adaptable to the constantly evolving universe. | |
102:7.3 Çϳª´Ô
¾øÀÌ Á¾±³¸¦ ¹ß¸íÇÏ·Á°í ÇÏ´Â ÀÚ´Â ³ª¹« ¾ø´Â ¿¸Å¸¦ ¸ðÀ¸°í, ºÎ¸ð ¾ø´Â ¾ÆÀ̵éÀ» °¡Áö·Á ÇÏ´Â °Í°ú °°´Ù. ³ÊÈñ´Â ¿øÀÎ
¾øÀÌ °á°ú¸¦ °¡Áú ¼ö ¾ø´Ù. ¿À·ÎÁö ¡®½º½º·Î °è½Å ÀÌ¡¯¸¸ ¿øÀÎÀÌ ¾ø´Ù. Á¾±³Àû üÇèÀÌ ÀϾ´Â »ç½ÇÀº Çϳª´ÔÀÇ Á¸À縦
°¡¸®Å°¸ç, »ç¶÷ÀÌ °³ÀÎÀûÀ¸·Î üÇèÇÏ´Â ±×·¯ÇÑ Çϳª´ÔÀº ¼º°Ý ½Å(personal Deity)ÀÎ °ÍÀÌ Æ²¸²¾ø´Ù. ³ÊÈñ´Â
ÈÇÐ °ø½Ä¿¡ ±âµµÇϰųª, ¼öÇÐ µî½Ä¿¡ ź¿øÇϰųª, °¡¼³À» ¼þ¹èÇϰųª, Ãß·Ð ¼Ó¿¡ ºñ¹ÐÀ» Åоî³õ°Å³ª, °úÁ¤°ú ¼ÒÅëÇϰųª,
Ãß»óÀûÀÎ °ÍÀ» ¼¶±â°Å³ª, À²¹ýÀ¸·Î »ç¶ûÀÇ Ä£±³¸¦ °¡Áú ¼ö ¾ø´Ù.
| Those who
would invent a religion without God are like those who would gather
fruit without trees, have children without parents. You cannot have
effects without causes; only the I AM is causeless. The fact of
religious experience implies God, and such a God of personal experience
must be a personal Deity. You cannot pray to a chemical formula,
supplicate a mathematical equation, worship a hypothesis, confide
in a postulate, commune with a process, serve an abstraction, or
hold loving fellowship with a law. | |
102:7.4 ¸¹Àº
ºÐ¸íÇÑ Á¾±³Àû Ư¡µéÀÌ ºñÁ¾±³Àû »Ñ¸®¿¡¼ ÀÚ¶ö ¼ö ÀÖ´Ù´Â °ÍÀº Âü¸»ÀÌ´Ù. »ç¶÷Àº ÁöÀûÀ¸·Î Çϳª´ÔÀ» ºÎÀÎÇÏ°í, ±×·¡µµ
µµ´öÀûÀ¸·Î ¼±ÇÏ°í Ã漺½º·´°í, È¿µµÇÏ°í Á¤Á÷Çϸç, ¾Æ´Ï ÀÌ»óÁÖÀÇÀÚÀÏ ¼öµµ ÀÖ´Ù. »ç¶÷Àº ¼øÀüÈ÷ ÀεµÁÖÀÇÀÎ ¸¹Àº °¡Áö¸¦
±×ÀÇ ±âº» ¿µÀû ¼ºÇ°¿¡ Á¢ºÙÀÌ°í, ÀÌó·³ ½ÅÀÌ ¾ø´Â Á¾±³ÀÇ ÆíÀ» µé¾î ÀÚ±âÀÇ ÁÖÀåÀ» Áõ¸íÇÏ´Â µí º¸ÀÏÁö ¸ð¸£Áö¸¸,
±×·¯ÇÑ Ã¼Çè¿¡´Â »ì¾Æ³²´Â °¡Ä¡, °ð Çϳª´ÔÀ» ¾Æ´Â °Í°ú Çϳª´Ô²²·Î ¿Ã¶ó°¡´Â °ÍÀÌ ºüÁ® ÀÖ´Ù. ±×·¯ÇÑ ÇÊ»ç üÇè¿¡´Â
°Ü¿ì »çȸÀû ¿¸Å´Â ¿·Áµµ, ¿µÀû ¿¸Å´Â ¿¸®Áö ¾Ê´Â´Ù. ½ÅÀÌ º»·¡ ºÎ¿©ÇÑ Áö¼º°ú ¿µÀÇ »Ñ¸®·ÎºÎÅÍ ¾ò¾îÁø »ì¾ÆÀÖ´Â
¿µ¾çºÐÀÌ ÀÖÀ»Áö¶óµµ, Á¢¸ñµÈ ³ª¹«°¡ ±× ¿¸ÅÀÇ º»ÁúÀ» °áÁ¤ÇÑ´Ù.
| True, many
apparently religious traits can grow out of nonreligious roots.
Man can, intellectually, deny God and yet be morally good, loyal,
filial, honest, and even idealistic. Man may graft many purely humanistic
branches onto his basic spiritual nature and thus apparently prove
his contentions in behalf of a godless religion, but such an experience
is devoid of survival values, God-knowingness and God-ascension.
In such a mortal experience only social fruits are forthcoming,
not spiritual. The graft determines the nature of the fruit, notwithstanding
that the living sustenance is drawn from the roots of original divine
endowment of both mind and spirit. | |
102:7.5 Á¾±³ÀÇ
ÁöÀûÀΠǥ½Ã´Â È®½Ç¼ºÀÌ´Ù; öÇÐÀû Ư¼ºÀº ÀÏ°ü¼ºÀÌ´Ù; »çȸÀû ¿¸Å´Â »ç¶û°ú ºÀ»çÀÌ´Ù.
| The intellectual
earmark of religion is certainty; the philosophical characteristic
is consistency; the social fruits are love and service. | |
102:7.6 Çϳª´ÔÀ»
¾Æ´Â °³ÀÎÀº ¹Ì½Å°ú ÀüÅë, ±×¸®°í Çö´ëÀÇ À¯¹°·Ð °æÇâÀÌ ÀÖ´Â ¹Ì·Î¿¡¼ Çϳª´Ô ã¾Æ³»´Â ±æÀ» °¡·Î¸·´Â ¹®Á¦µéÀ» ¸øº¸°Å³ª
Àå¾Ö¹°À» ´«Ä¡Ã¤Áö ¸øÇÏ´Â ÀÚ°¡ ¾Æ´Ï´Ù. ±×´Â ÀÌ ¸ðµç ¹æÇع°°ú ¸¶ÁÖÃļ ÀÌ°å°í, »ì¾ÆÀÖ´Â ¹ÏÀ½À¸·Î À̰ܳ»°í, ¹æÇع°ÀÌ
Àִµ¥µµ ¿µÀû üÇèÀÇ °íÁö±îÁö ¿Ã¶ó°¬´Ù. ±×·¯³ª Çϳª´ÔÀ» ¹Ï´Â °Í¿¡ ´ëÇÏ¿© ¿©·¯ °¡Áö ¹Ý´ë ÀÇ°ßÀ» ¼öÁýÇÏ°í ¾î·Á¿òÀ»
ºÒ¸®´Â ¿µ¸®ÇÑ ÀÚµéÀÌ Çã´ÙÇϱ⠶§¹®¿¡, ¼ÓÀ¸·Î Çϳª´Ô¿¡ °üÇÏ¿© È®½ÅÇÏ´Â ¸¹Àº »ç¶÷ÀÌ ±×·± È®½ÅÀÇ ´À³¦À» ÁÖÀåÇϱ⠵ηÁ¿öÇÑ´Ù.
°áÁ¡À» ã¾Æ³»°Å³ª, Áú¹®Çϰųª, ¹Ý´ë ÀÇ°ßÀ» ³»³õ´Â µ¥´Â ¾Æ¹«·± ´ë´ÜÇÑ Áö´ÉÀÌ ÇÊ¿ä ¾ø´Ù. ±×·¯³ª ÀÌ ¿©·¯ ¹°À½¿¡
´ë´äÇÏ°í ÀÌ ¾î·Á¿òÀ» ÇØ°áÇÏ´Â µ¥´Â ´«ºÎ½Å Áö¼ºÀÌ ¿ä±¸µÈ´Ù. ¸ðµç ±×·¯ÇÑ ÇÇ»óÀû ÁÖÀåÀ» ´Ù·ç´Â µ¥´Â ¹ÏÀ½ÀÇ È®½ÅÀÌ
°¡Àå ÁÁÀº ±â¹ýÀÌ´Ù.
| The God-knowing
individual is not one who is blind to the difficulties or unmindful
of the obstacles which stand in the way of finding God in the maze
of superstition, tradition, and materialistic tendencies of modern
times. He has encountered all these deterrents and triumphed over
them, surmounted them by living faith, and attained the highlands
of spiritual experience in spite of them. But it is true that many
who are inwardly sure about God fear to assert such feelings of
certainty because of the multiplicity and cleverness of those who
assemble objections and magnify difficulties about believing in
God. It requires no great depth of intellect to pick flaws, ask
questions, or raise objections. But it does require brilliance of
mind to answer these questions and solve these difficulties; faith
certainty is the greatest technique for dealing with all such superficial
contentions. | |
102:7.7 °úÇÐÀ̳ª
öÇÐÀ̳ª ¶Ç´Â »çȸÇÐÀÌ ÂüµÈ Á¾±³ÀÇ ¼±ÁöÀÚµé°úÀÇ ÅõÀï¿¡¼ °¨È÷ µ¶´ÜÀûÀÌ µÈ´Ù¸é, Çϳª´ÔÀ» ¾Æ´Â »ç¶÷µéÀº ±×·± ±Ù°Å¾ø´Â
µ¶´ÜÀû ŵµ¿¡, °³ÀÎÀÇ È®½ÇÇÑ ¿µÀû üÇè¿¡¼ »ý±ä ŵµ, ´õ ¸Ö¸® ³»´Ùº¸´Â µ¶´ÜÀû ŵµ·Î ´ë´äÇØ¾ß ÇÑ´Ù, ¡°³ª´Â ¡®½º½º·Î
°è½Å ÀÌ¡¯ÀÇ ¾ÆµéÀ̴ϱî, ³»°¡ ¹«¾ùÀ» °Þ¾ú´ÂÁö ¾Ë°í ÀÖ´Ù.¡± ÇÑ ½ÅÀÚÀÇ °³ÀÎÀû üÇèÀÌ µ¶´Ü¿¡ µµÀü¹Þ´Â´Ù¸é, »ç¶÷ÀÌ
üÇèÇÒ ¼ö ÀÖ´Â ¾Æ¹öÁöÀÇ ¾Æµé, ¹ÏÀ½À¸·Î ÅÂ¾î³ ÀÌ ¾ÆµéÀº ¾Æ¹«µµ µµÀüÇÒ ¼ö ¾ø´Â ¹Ù·Î ±× µ¶´ÜÀ¸·Î, ÀڱⰡ ½ÇÁ¦·Î
¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¾ÆµéÀ̶ó´Â ¸»·Î ´ë´äÇÒ ¼ö ÀÖ´Ù.
| If science,
philosophy, or sociology dares to become dogmatic in contending
with the prophets of true religion, then should God-knowing men
reply to such unwarranted dogmatism with that more farseeing dogmatism
of the certainty of personal spiritual experience, "I know
what I have experienced because I am a son of I AM." If the
personal experience of a faither is to be challenged by dogma, then
this faith-born son of the experiencible Father may reply with that
unchallengeable dogma, the statement of his actual sonship with
the Universal Father. | |
102:7.8 ¿ÀÁ÷
ÇÑ Àý´ëÀÚ, ¹«Á¦ÇÑ ½Çü¸¸ÀÌ °¨È÷ ÀÏ°üµÇ°Ô µ¶´ÜÀ» ÁÖÀåÇÒ ¼ö ÀÖ´Ù. µ¶´ÜÀ» ÁÖÀåÇÏ·Á°í °¡Á¤ÇÏ´Â ÀÚ´Â, ÀÏ°ü¼ºÀÌ ÀÖ´Ù¸é
¸ÓÁö¾Ê¾Æ ¿¡³ÊÁö Àý´ëÀÚ, ¿ìÁÖÀû Áø¸®, ¹«ÇÑÇÑ »ç¶ûÀÇ Ç°¾È¿¡ ºüÁ® µé¾î°¡¾ß ÇÑ´Ù.
| Only an unqualified
reality, an absolute, could dare consistently to be dogmatic. Those
who assume to be dogmatic must, if consistent, sooner or later be
driven into the arms of the Absolute of energy, the Universal of
truth, and the Infinite of love. | |
102:7.9 ¸¸¾à
¿ìÁÖ ½Çü¿¡ ´ëÇÑ ºñÁ¾±³Àû Á¢±ÙµéÀÌ, ¹ÏÀ½ÀÌ Áõ¸íµÇÁö ¾ÊÀº »óŸ¦ ÀÌÀ¯·Î ¹ÏÀ½ÀÇ È®½Ç¼º¿¡ µµÀüÇÑ´Ù°í °¡Á¤Çϸé, ¿µ(spirit)
üÇèÀÚ´Â °úÇÐÀÌ ´Ù·ç´Â »ç½Ç°ú öÇÐ °³³äµéÀÌ ¸¶Âù°¡Áö·Î Áõ¸íµÇÁö ¾ÊÀº °ÍÀ» ±Ù°Å·Î, ÀÌ¿¡ µ¶´ÜÀ¸·Î µµÀüÇÏ´Â ±æÀ» ÅÃÇÒ
¼ö ÀÖ´Ù; ¸¶Âù°¡Áö·Î ±× °³³äµéÀº °úÇÐÀÚ³ª öÇÐÀÚÀÇ ÀÇ½Ä ¼Ó¿¡ Àִ üÇèÀ̱⠶§¹®ÀÌ´Ù.
| If the nonreligious
approaches to cosmic reality presume to challenge the certainty
of faith on the grounds of its unproved status, then the spirit
experiencer can likewise resort to the dogmatic challenge of the
facts of science and the beliefs of philosophy on the grounds that
they are likewise unproved; they are likewise experiences in the
consciousness of the scientist or the philosopher. | |
102:7.10 ¸ðµç
Á¸Àç Áß °¡Àå ÇÇÇÒ ¼ö ¾ø´Â Á¸Àç, ¸ðµç »ç½Ç Áß¿¡¼ °¡Àå ½ÇÁ¦ÀÎ Á¸Àç, ¸ðµç Áø¸® °¡¿îµ¥ °¡Àå »ì¾ÆÀÖ´Â Á¸Àç, ¸ðµç
Ä£±¸ °¡¿îµ¥ °¡Àå »ç¶ûÇÏ´Â Á¸Àç, ¸ðµç °¡Ä¡ Áß¿¡¼ °¡Àå ½Å¼ºÇÑ Çϳª´Ô, ¿ì¸®´Â ¸ðµç ¿ìÁÖ Ã¼Çè Áß¿¡¼ Çϳª´ÔÀ» °¡Àå
È®½ÇÈ÷ ÇØ µÑ ±Ç¸®°¡ ÀÖ´Ù.
| Of God, the
most inescapable of all presences, the most real of all facts, the
most living of all truths, the most loving of all friends, and the
most divine of all values, we have the right to be the most certain
of all universe experiences. |
102:8.1 Á¾±³ÀÇ ½Çü¿Í È¿·ÂÀÇ °¡Àå ³ôÀº Áõ°Å´Â Àΰ£ÀÌ Ã¼ÇèÇÏ´Â »ç½Ç¿¡ ÀÖ´Ù; Áï, ¼±ÃµÀûÀ¸·Î µÎ·Æ°í Àǽɽº·¯¿î, Àΰ£Àº, Á×À½ ÈÄ¿¡ »ýÁ¸À» °¥¸ÁÇÏ´Â °ÇÑ º»´ÉÀ» Ÿ°í³µÀ¸¸ç, ÀÚ½ÅÀÇ ÇöÀç¿Í ¹Ì·¡ÀÇ ¾ÆÁÖ ±íÀº °ü½É°Å¸®¸¦ ±×ÀÇ ¹ÏÀ½ÀÌ Çϳª´ÔÀ̶ó°í ºÎ¸£´Â ¹Ù·Î ±× ´É·ÂÀÇ ¼º°ÝÀÚ°¡ º¸È£ÇÏ°í ÁöµµÇϵµ·Ï ±â²¨ÀÌ ¿ÏÀüÈ÷ ¸Ã±â·Á ÇÑ´Ù. ÀÌ°ÍÀÌ ¸ðµç Á¾±³ÀÇ ÇÑ ÇÙ½É Áø¸®ÀÌ´Ù. ÀÌ·¯ÇÑ º¸»ìÇË°ú ¸¶Áö¸· ±¸¿øÀ» ¹Þ´Â °ªÀ¸·Î ±× ´É·ÂÀÇ ¼º°ÝÀÚ°¡ »ç¶÷¿¡°Ô ¹«¾ùÀ» ¿ä±¸ÇÏ´ÂÁö¿¡ ´ëÇÏ¿© ¾î¶² µÎ Á¾±³µµ ÀÇ°ßÀÌ °°Áö ¾Ê´Ù. »ç½Ç, ±× Á¾±³µéÀº ¸ðµÎ ¾ó¸¶Å ÀÇ°ßÀÌ ´Ù¸£´Ù. | 8. The Evidences of Religion The highest evidence of the reality and efficacy of religion consists in the fact of human experience; namely, that man, naturally fearful and suspicious, innately endowed with a strong instinct of self-preservation and craving survival after death, is willing fully to trust the deepest interests of his present and future to the keeping and direction of that power and person designated by his faith as God. That is the one central truth of all religion. As to what that power or person requires of man in return for this watchcare and final salvation, no two religions agree; in fact, they all more or less disagree. | |
102:8.2 ¾î¶²
Á¾±³¶óµµ ÁøÈÀÇ ´«±Ý¿¡¼ ±× Á¾±³°¡ Â÷ÁöÇÏ´Â ÁöÀ§¿¡ °üÇؼ ¸»ÇÑ´Ù¸é, Á¾±³¸¦ µµ´öÀû ÆÇ´Ü°ú À±¸®Àû ±âÁØÀ¸·Î Æò°¡ÇÏ´Â
°ÍÀÌ ÃÖ¼±ÀÏÁö ¸ð¸¥´Ù. ¾î¶² Á¾±³¶óµµ ±× Á¾·ù°¡ ³ôÀ»¼ö·Ï, Ç×»ó ³ª¾ÆÁö´Â »çȸÀû µµ´ö°ú À±¸®Àû ¹®È¸¦ ±ÇÀåÇϸç, ¶ÇÇÑ
ÀÌ¿¡ °Ý·Á¸¦ ¹Þ´Â´Ù. ¿ì¸®´Â Á¾±³¸¦ ±×¿¡ ¼ö¹ÝµÇ´Â ¹®¸íÀÇ »óÅ¿¡ µû¶ó ÆÇ´ÜÇÒ ¼ö ¾ø´Ù. Â÷¶ó¸® ÇÑ ¹®¸íÀÇ ÂüµÈ º»ÁúÀ»
ÀÚü Á¾±³ÀÇ ¼ø¼öÇÔ°ú °í»óÇÔ¿¡ µû¶ó¼ ÃßÁ¤ÇÏ´Â °ÍÀÌ ÁÁ´Ù. ¼¼°è¿¡¼ °¡Àå ´«¿¡ ¶ç´Â ¸¹Àº Á¾±³ ½º½ÂÀº °ÅÀÇ ±³À°À»
¹ÞÁö ¾Ê¾Ò´Ù. ¼¼»óÀÇ ÁöÇý´Â ¿µ¿øÇÑ ½ÇüµéÀ» ¹Ï´Â À¯ÀÍÇÑ ¹ÏÀ½À» ½ÇõÇÏ´Â µ¥ ÇÊ¿äÇÏÁö ¾Ê´Ù.
| Regarding the
status of any religion in the evolutionary scale, it may best be
judged by its moral judgments and its ethical standards. The higher
the type of any religion, the more it encourages and is encouraged
by a constantly improving social morality and ethical culture. We
cannot judge religion by the status of its accompanying civilization;
we had better estimate the real nature of a civilization by the
purity and nobility of its religion. Many of the world's most notable
religious teachers have been virtually unlettered. The wisdom of
the world is not necessary to an exercise of saving faith in eternal
realities. | |
102:8.3 ´Ù¾çÇÑ
½Ã´ë¿¡ ÀÖ´ø Á¾±³µéÀÇ Â÷ÀÌÁ¡Àº ÀüÀûÀ¸·Î Àΰ£ÀÇ ½Çü¿¡ ´ëÇÑ ÀÌÇØÀÇ Â÷ÀÌ¿Í µµ´öÀû °¡Ä¡, À±¸®Àû °ü°è, ¿µÀû ½Çü¿¡
´ëÇÑ ±×ÀÇ ´Ù¸¥ ÀνĿ¡ ´Þ·Á ÀÖ´Ù.
| The difference
in the religions of various ages is wholly dependent on the difference
in man's comprehension of reality and on his differing recognition
of moral values, ethical relationships, and spirit realities. | |
102:8.4 À±¸®´Â
´Ù¸¥ ¹æ¹ýÀ¸·Î ÁöÄѺ¼ ¼ö ¾ø´Â, ³»ºÎÀÇ ¿µÀû¤ýÁ¾±³Àû ¼ºÀåÀÇ °ÉÀ½À» Ãæ½ÇÇÏ°Ô ºñÄ¡´Â ¿µ¿øÇÑ °Å¿ï, »çȸ³ª Á¾Á·ÀÇ °Å¿ïÀÌ´Ù.
Àΰ£Àº ¾ðÁ¦³ª ±×°¡ ¾Æ´Â ÃÖ¼±ÀÇ Á¶°ÇÀ¸·Î, °¡Àå ±íÀº °³³ä°ú °¡Àå ³ôÀº ÀÌ»óÀÇ Á¶°ÇÀ¸·Î, Çϳª´ÔÀ» »ý°¢Çß´Ù. ¿ª»çÀû
Á¾±³µµ ¹Ýµå½Ã ±× Á¾±³°¡ ÀÎÁ¤ÇÏ´Â °¡Àå ³ôÀº °¡Ä¡ ±âÁØÀ¸·ÎºÎÅÍ Çϳª´Ô °³³äÀ» ¸¸µé¾î³Â´Ù. ¸ðµç ÁöÀû Àΰ£ÀÌ ±×°¡ ¾Æ´Â
¹Ù °¡Àå ÁÁ°í °¡Àå ³ôÀº °Í¿¡ Çϳª´ÔÀÇ À̸§À» ºÙÀδÙ.
| Ethics is the
eternal social or racial mirror which faithfully reflects the otherwise
unobservable progress of internal spiritual and religious developments.
Man has always thought of God in the terms of the best he knew,
his deepest ideas and highest ideals. Even historic religion has
always created its God conceptions out of its highest recognized
values. Every intelligent creature gives the name of God to the
best and highest thing he knows. | |
102:8.5 Á¾±³°¡
À̼º°ú ÁöÀûÀΠǥÇöÀ¸·Î Àü¶ôÇÒ ¶§, À±¸®Àû ¹®È¿Í µµ´öÀû Áøº¸¶ó´Â ±× ÀÚüÀÇ ±âÁØ¿¡ Æò°¡µÇ´Â ¹®¸í°ú ÁøÈÀû Áøº¸¸¦
Ç×»ó °¨È÷ ºñÆÇÇØ ¿Ô´Ù.
| Religion, when
reduced to terms of reason and intellectual expression, has always
dared to criticize civilization and evolutionary progress as judged
by its own standards of ethical culture and moral progress. | |
102:8.6 °³ÀÎÀû
Á¾±³´Â Àΰ£ÀÇ µµ´öÀû Áøȸ¦ ¾Õ¼Áö¸¸, Á¦µµ°¡ µÈ Á¾±³´Â õõÈ÷ ¹Ù²î´Â ÀηùÀÇ Ç³½À µÚ¿¡ Ç×»ó óÁ³´Ù´Â °ÍÀ» ±â·ÏÇÏ´Â
°ÍÀº À¯°¨ÀÌ´Ù. Á¶Á÷µÈ Á¾±³´Â ÁÙÀâ¾Æ ´À¸° °ÍÀÌ ÀÔÁõµÇ¾ú´Ù. ¼±ÁöÀÚµéÀº Á¾±³ÀÇ ¹ßÀü¿¡¼ º¸Åë »ç¶÷µéÀ» À̲ø¾ú´Ù; ½ÅÇÐÀÚµéÀº
º¸Åë ±×µéÀ» ÀúÁöÇß´Ù. ³»Àû ¶Ç´Â °³ÀÎÀû üÇèÀÇ ¹®Á¦·Î¼, Á¾±³´Â, °áÄÚ Á¾Á·ÀÇ ÁöÀû ÁøȺ¸´Ù ÈξÀ ¾Õ¼ ¹ßÀüÇÒ ¼ö
¾ø´Ù.
| While personal
religion precedes the evolution of human morals, it is regretfully
recorded that institutional religion has invariably lagged behind
the slowly changing mores of the human races. Organized religion
has proved to be conservatively tardy. The prophets have usually
led the people in religious development; the theologians have usually
held them back. Religion, being a matter of inner or personal experience,
can never develop very far in advance of the intellectual evolution
of the races. | |
102:8.7 ±×·¯³ª
Á¾±³´Â °áÄÚ, ¼ÒÀ§ ±âÀû¿¡ È£¼ÒÇÏ´Â °ÍÀ¸·Î´Â °ÈµÇÁö ¾Ê´Â´Ù. ±âÀûÀ» Ãß±¸ÇÏ´Â °ÍÀº ¿ø½ÃÀÇ ¸¶¹ý Á¾±³·Î µ¹¾Æ°¡´Â °ÍÀÌ´Ù.
ÂüµÈ Á¾±³´Â »ç¶÷µéÀÌ ±âÀûÀ̶ó°í ÁÖÀåÇÏ´Â °Í°ú ¾Æ¹« »ó°üÀÌ ¾øÀ¸¸ç, °è½Ã Á¾±³´Â ±ÇÀ§¸¦ Áõ¸íÇϱâ À§ÇØ ±âÀûÀ» ³»¼¼¿ìÁö
¾Ê´Â´Ù. Á¾±³´Â ´Ã, ¾ðÁ¦³ª °³ÀÎÀÇ Ã¼Çè¿¡ »Ñ¸®¸¦ µÎ°í ÀÖ´Ù. ³ÊÈñÀÇ °¡Àå ³ôÀº Á¾±³, ¿¹¼öÀÇ »îÀº, ¹Ù·Î ±×·¸°Ô
°³ÀÎÀûÀΠüÇèÀ̾ú´Ù: À°Ã¼¸¦ ÀÔ°í¼ ÂªÀº ÀλýÀ» »ç´Â µ¿¾È¿¡ Çϳª´ÔÀ» ã´Ù°¡ ÇѲ¯ ã¾Æ³»´Â Àΰ£, ÇÊ»ç Àΰ£À̾ú°í,
ÇÑÆí ¹Ù·Î ±× Àΰ£ üÇè ¼Ó¿¡¼ »ç¶÷À» ã´Ù°¡ ¹«ÇÑÈ÷ ³ôÀº ¿ÏÀüÇÑ È¥ÀÌ ÇѲ¯ ¸¸Á·Çϱâ±îÁö, »ç¶÷À» ã¾Æ³»´Â Çϳª´ÔÀÌ
¼¼»ó¿¡ ³ªÅ¸³µ´Ù. ±×¸®°í ±×°ÍÀº Á¾±³, ½ÉÁö¾î ³×¹Ùµ· ¿ìÁÖ¿¡¼ Áö±Ý±îÁö °è½ÃµÈ °¡Àå ³ôÀº Á¾±³¡ª¶¥¿¡¼ »ì¾Ò´ø ³ª»ç·¿
¿¹¼öÀÇ »îÀÌ´Ù.
| But religion
is never enhanced by an appeal to the so-called miraculous. The
quest for miracles is a harking back to the primitive religions
of magic. True religion has nothing to do with alleged miracles,
and never does revealed religion point to miracles as proof of authority.
Religion is ever and always rooted and grounded in personal experience.
And your highest religion, the life of Jesus, was just such a personal
experience: man, mortal man, seeking God and finding him to the
fullness during one short life in the flesh, while in the same human
experience there appeared God seeking man and finding him to the
full satisfaction of the perfect soul of infinite supremacy. And
that is religion, even the highest yet revealed in the universe
of Nebadon-the earth life of Jesus of Nazareth. | |
102:8.8 [³×¹Ùµ·ÀÇ
ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥ÇÏ¿´´Ù.]
| [Presented
by a Melchizedek of Nebadon.] |