| ||||||||
|
Á¦ 103 Æí
| Paper
103 The Reality of Religious Experience | |
103:0.1 Àΰ£ÀÇ
ÂüµÈ Á¾±³Àû ¹ÝÀÀÀº ¸ðµÎ, ¿¹¹è º¸Á¶ÀÚ°¡ ÀÏÂïºÎÅÍ º£Çª´Â ºÀ»ç·Î ÈÄ¿øÀ» ¹Þ°í, ÁöÇý º¸Á¶ÀÚÀÇ °Ë¿À» ¹Þ´Â´Ù. Àΰ£ÀÇ
ù ÃÊ¿ù Áö¼ºÀº ¿ìÁÖ Ã¢Á¶ ¿µÀÇ ¼º·É ¾È¿¡¼ ȸ·Î·Î µÑ·¯½Î´Â ¼º°Ý(personality) ÀÚÁúÀÌ´Ù; ½Å¼ºÇÑ ¾ÆµéµéÀÌ
¼ö¿©µÇ°Å³ª Á¶ÀýÀÚ°¡ º¸ÆíÀûÀ¸·Î ¼ö¿©µÇ±â ¿À·¡Àü¿¡, ÀÌ·¯ÇÑ ¿µÇâÀº Àΰ£ÀÇ À±¸®°ü, Á¾±³°ü, ¿µ¼º(spirituality)À»
È®´ëÇϵµ·Ï ÀÛ¿ëÇÑ´Ù. ÆĶó´ÙÀ̽º ¾ÆµéÀÇ ¼ö¿©°¡ ÀÖÀº ÈÄ¿¡, ÇعæµÈ Áø¸®ÀÇ ¿µÀº Á¾±³Àû Áø¸®¸¦ ±ú´Ý´Â, Àΰ£ÀÇ ´É·ÂÀ»
Å°¿ì´Â µ¥ Å« ±â¿©¸¦ ÇÑ´Ù. »ç¶÷ »ç´Â ¼¼°è¿¡¼ ÁøÈ°¡ ÁøÇàµÊ¿¡ µû¶ó¼, »ý°¢ Á¶ÀýÀÚ´Â Àΰ£ÀÌ °¡Áø ´õ ³ôÀº À¯ÇüÀÇ
Á¾±³Àû ÅëÂû·ÂÀ» °³¹ß½ÃÅ°´Â µ¥ ´õ ¸¹ÀÌ Âü¿©ÇÑ´Ù. »ý°¢ Á¶ÀýÀÚ´Â À¯ÇÑÇÑ »ý¸íÁ¸Àç°¡ ÇѾø´Â ½Å(Deity), ¿ìÁÖ ¾Æ¹öÁöÀÇ
½Å¼ºµé°ú È®½Ç¼ºµéÀ» ¹ÏÀ½À¸·Î ÀÌÇØÇÒ ¼ö ÀÖ´Â ¿ìÁÖÀÇ Ã¢ÀÌ´Ù.
| All of man's
truly religious reactions are sponsored by the early ministry of
the adjutant of worship and are censored by the adjutant of wisdom.
Man's first supermind endowment is that of personality encircuitment
in the Holy Spirit of the Universe Creative Spirit; and long before
either the bestowals of the divine Sons or the universal bestowal
of the Adjusters, this influence functions to enlarge man's viewpoint
of ethics, religion, and spirituality. Subsequent to the bestowals
of the Paradise Sons the liberated Spirit of Truth makes mighty
contributions to the enlargement of the human capacity to perceive
religious truths. As evolution advances on an inhabited world, the
Thought Adjusters increasingly participate in the development of
the higher types of human religious insight. The Thought Adjuster
is the cosmic window through which the finite creature may faith-glimpse
the certainties and divinities of limitless Deity, the Universal
Father. | |
103:0.2 ÀηùÀÇ
Á¾±³Àû ¼ºÇâÀº Ÿ°í³ º»´ÉÀÌ´Ù; ±×°ÍÀº º¸ÆíÀûÀ¸·Î ³ªÅ¸³ª¸ç ¸í¹éÈ÷ ÀÚ¿¬Àû ±â¿øÀ» °¡Áö°í ÀÖ´Ù; ¿ø½Ã Á¾±³´Â Ç×»ó ±×
±â¿øÀÌ ÁøÈ¿¡ ÀÖ´Ù. ÀÚ¿¬ÀûÀÎ Á¾±³Àû üÇèÀÌ °è¼Ó Áøº¸ÇÔ¿¡ µû¶ó, ´Ù¸¥ ¸é¿¡¼´Â õõÈ÷ ¿òÁ÷ÀÌ´Â Ç༺ÀÇ ÁøÈ °úÁ¤¿¡
Áø¸®ÀÇ Á¤±âÀû °è½Ã°¡ ¶§¶§·Î ³¢¾îµç´Ù.
| The religious
tendencies of the human races are innate; they are universally manifested
and have an apparently natural origin; primitive religions are always
evolutionary in their genesis. As natural religious experience continues
to progress, periodic revelations of truth punctuate the otherwise
slow-moving course of planetary evolution. | |
103:0.3 ¿À´Ã³¯,
À¯¶õ½Ã¾Æ¿¡´Â ³× Á¾·ùÀÇ Á¾±³°¡ ÀÖ´Ù:
| On Urantia,
today, there are four kinds of religion: | |
1. ÀÚ¿¬ Á¾±³, °ð
ÁøÈ Á¾±³.
| 1. Natural
or evolutionary religion. | |
2. ÃÊÀÚ¿¬ Á¾±³,
°ð °è½Ã Á¾±³.
| 2. Supernatural
or revelatory religion. | |
3. ½ÇÁ¦ÀÇ Á¾±³,
°ð ÇöÀç Á¾±³·Î, ¼·Î ´Ù¸£°Ô ÀÚ¿¬ Á¾±³¿Í ÃÊÀÚ¿¬ Á¾±³°¡ È¥ÇյǾî ÀÖ´Ù.
| 3. Practical
or current religion, varying degrees of the admixture of natural
and supernatural religions. | |
4. öÇÐÀû Á¾±³µé,
Àΰ£ÀÌ ¸¸µé¾ú°Å³ª öÇÐÀûÀ¸·Î »ý°¢Çس½ ½ÅÇÐÀû ±³¸®, ±×¸®°í À̼ºÀ¸·Î âÁ¶µÈ Á¾±³µé.
| 4. Philosophic
religions, man-made or philosophically thought-out theologic doctrines
and reason-created religions. |
103:1.1 ÇÑ »çȸ Áý´ÜÀ̳ª ¹ÎÁ· Áý´Ü »çÀÌ¿¡¼ Á¾±³Àû üÇèÀÌ ÀÏÄ¡ÇÏ´Â °ÍÀº °³Àο¡°Ô ±êµå´Â Çϳª´ÔÀÇ ºÐ½ÅÀÌ µ¿ÀÏÇÑ º»¼ºÀ» °¡Áø µ¥¼ »ý±ä´Ù. ´Ù¸¥ »ç¶÷µéÀÇ º¹Áö¿¡ ´ëÇÑ »ç½É ¾ø´Â °ü½ÉÀ» ÀÏÀ¸Å°´Â °ÍÀº »ç¶÷ ¼Ó¿¡ ÀÖ´Â ÀÌ ½Å¼ºÀÌ´Ù. ±×·¯³ª ¼º°ÝÀÌ °íÀ¯Çϱ⠶§¹®¿¡¡ª¾î´À µÎ ÇÊ»çÀÚµµ °°Áö ¾Ê´Ù¡ªµû¶ó¼ ¾î´À µÎ Àΰ£µµ ÀÚ±â Áö¼º ¼Ó¿¡ »ç´Â ½Å¼ºÇÑ ¿µÀÇ Àεµ¿Í Ã浿À» ºñ½ÁÇÏ°Ô Çؼ®ÇÒ ¼ö ¾ø´Â °ÍÀÌ ÇÊ¿¬ÀûÀ¸·Î µû¸¥´Ù. ÇÑ ¹«¸®ÀÇ ÇÊ»çÀÚ´Â ¿µÀû ÅëÀÏÀ» üÇèÇÒ ¼ö ÀÖÁö¸¸, °áÄÚ Ã¶ÇÐÀû ÅëÀϼºÀº ¾òÀ» ¼ö ¾ø´Ù. ±×¸®°í Á¾±³Àû »ç»ó°ú üÇè¿¡ ´ëÇÑ Çؼ®ÀÇ ´Ù¾ç¼ºÀº 20¼¼±âÀÇ ½ÅÇÐÀÚµé, öÇÐÀÚµéÀÌ, Á¾±³¿¡ ´ëÇÏ¿© 500°¡Áö°¡ ³Ñ°Ô ´Ù¸£°Ô Á¤ÀǸ¦ ³»·È´Ù´Â »ç½Ç¿¡¼ ³ªÅ¸³´Ù. ½ÇÁ¦·Î, Àΰ£Àº ´©±¸³ª Àڱ⠾ȿ¡ °è½Ã´Â Çϳª´ÔÀÇ ¿µÀ¸·ÎºÎÅÍ ¼Ú¾Æ³ª´Â ½Å¼ºÇÑ Ã浿¿¡ ´ëÇÏ¿© ÀÚ½ÅÀÇ Ã¼ÇèÀû Çؼ®À¸·Î Á¾±³¸¦ Á¤ÀÇÇϸç, µû¶ó¼ ±×·¯ÇÑ Çؼ®Àº °íÀ¯ÇÏ°í, ¸ðµç ´Ù¸¥ Àΰ£ÀÇ Á¾±³ öÇаú ¿ÂÀüÈ÷ ´Ù¸£´Ù. | 1. Philosophy of Religion The unity of religious experience among a
social or racial group derives from the identical nature of the
God fragment indwelling the individual. It is this divine in man
that gives origin to his unselfish interest in the welfare of
other men. But since personality is unique¡ªno two mortals being
alike¡ªit inevitably follows that no two human beings can similarly
interpret the leadings and urges of the spirit of divinity which
lives within their minds. A group of mortals can experience spiritual
unity, but they can never attain philosophic uniformity. And this
diversity of the interpretation of religious thought and experience
is shown by the fact that twentieth-century theologians and philosophers
have formulated upward of five hundred different definitions of
religion. In reality, every human being defines religion in the
terms of his own experiential interpretation of the divine impulses
emanating from the God spirit that indwells him, and therefore
must such an interpretation be unique and wholly different from
the religious philosophy of all other human beings. | |
103:1.2 ÇÑ ÇÊ»çÀÚ°¡
µ¿·á ÇÊ»çÀÚÀÇ Á¾±³ öÇп¡ ¿ÏÀüÈ÷ Âù¼ºÇÒ ¶§, ±× Çö»óÀº ÀÌ µÎ Á¸Àç°¡ öÇÐÀû¤ýÁ¾±³Àû Çؼ®ÀÇ À¯»ç¼º¿¡ °ü·ÃµÈ ¹®Á¦µé¿¡
°üÇÏ¿© ºñ½ÁÇÑ Á¾±³Àû üÇèÀ» °Þ¾úÀ½À» °¡¸®Å²´Ù.
| When one mortal
is in full agreement with the religious philosophy of a fellow mortal,
that phenomenon indicates that these two beings have had a similar
religious exper ience touching the matters concerned in their similarity
of philosophic religious interpretation. | |
103:1.3 ³ÊÀÇ
Á¾±³´Â °³ÀÎÀûÀ¸·Î üÇèÇÏ´Â ¹®Á¦ÀÌÁö¸¸, ³ÊÀÇ Á¾±³ »ýÈ°ÀÌ ÀÚ±âÁß½ÉÀû¡ªÇÑÁ¤µÇ°í À̱âÀûÀÌ°í ºñ»çȸÀû¡ªÀ¸·Î µÇ´Â °ÍÀ» ¸·À»
¸ñÀûÀ¸·Î, ³Ê´Â ¹æ´ëÇÑ ´Ù¸¥ Á¾±³Àû üÇèÀ» (¼·Î ´Ù¸£°í ´Ùä·Î¿î ÇÊ»çÀÚµéÀÇ ´Ù¾çÇÑ Çؼ®À») ÀÌÇØÇÏ´Â Áö½ÄÀ» ¾ò¾î¾ß
ÇÑ´Ù.
| While your
religion is a matter of personal experience, it is most important
that you should be exposed to the knowledge of a vast number of
other religious experiences (the diverse interpretations of other
and diverse mortals) to the end that you may prevent your religious
life from becoming egocentric-circumscribed, selfish, and unsocial.
| |
103:1.4 À̼ºÁÖÀÇ(Rationalism)¿¡¼
Á¾±³´Â óÀ½ ¾î¶² °Í ¾È¿¡¼ ±Ùº»ÀûÀÎ È®½ÅÀÌ°í, ´ÙÀ½¿¡ °¡Ä¡ ±âÁØÀÇ Ãß±¸°¡ µÚµû¸¥´Ù°í °¡Á¤ÇÒ ¶§ À߸øµÈ °ÍÀÌ´Ù. Á¾±³´Â
ÁÖ·Î °¡Ä¡¸¦ Ãß±¸ÇÏ´Â °ÍÀÌ°í, ´ÙÀ½¿¡ Çؼ®Àû ½Å³äµéÀÇ Ã¼°è°¡ Çü¼ºµÈ´Ù. ÀÌ°ÍÀº ½Å³äµé-Çؼ®µé À§¿¡ ÀÖ´Â Á¾±³Àû °¡Ä¡
±âÁØ¡ª¸ñÇ¥¡ª¿¡ µ¿ÀÇÇÏ´Â °ÍÀÌ ÈξÀ ´õ ½±´Ù. Á¾±³´Â ¼ö¹é °¡ÁöÀÇ Ãæµ¹ÇÏ´Â ½Å³äµé-±³¸®µéÀ» À¯ÁöÇÏ¸é¼ È¥¶õ½º·¯¿î Çö»óÀ»
³ªÅ¸³»´Â ÇÑÆí ¾î¶»°Ô °¡Ä¡¿Í ¸ñÇ¥¿¡ ÇÕÀÇÇÒ ¼ö ÀÖ´ÂÁö¸¦ ¼³¸íÇÑ´Ù. ÀÌ´Â ¶ÇÇÑ Æ¯Á¤ÇÑ »ç¶÷ÀÌ ÀÚ½ÅÀÇ Á¾±³Àû ½Å³äÀ» Æ÷±âÇϰųª
¹Ù²Ù´Â »óȲ¿¡¼ ÀÚ½ÅÀÇ Á¾±³Àû üÇèÀ» À¯ÁöÇÒ ¼ö ÀÖ´Â ÀÌÀ¯À̱⵵ ÇÏ´Ù. Á¾±³´Â Á¾±³Àû ½Å³äÀÇ Çõ½ÅÀûÀÎ º¯È¿¡µµ ºÒ±¸ÇÏ°í
Áö¼ÓµÈ´Ù. ½ÅÇÐÀº Á¾±³¸¦ ¸¸µéÁö ¾Ê´Â´Ù; Á¾±³°¡ ½ÅÇÐÀû öÇÐÀ» ¸¸µé¾î ³½´Ù.
| Rationalism
is wrong when it assumes that religion is at first a primitive belief
in something which is then followed by the pursuit of values. Religion
is primarily a pursuit of values, and then there formulates a system
of interpretative beliefs. It is much easier for men to agree on
religious values-goals-than on beliefs-interpretations. And this
explains how religion can agree on values and goals while exhibiting
the confusing phenomenon of maintaining a belief in hundreds of
conflicting beliefs-creeds. This also explains why a given person
can maintain his religious experience in the face of giving up or
changing many of his religious beliefs. Religion persists in spite
of revolutionary changes in religious beliefs. Theology does not
produce religion; it is religion that produces theologic philosophy.
| |
103:1.5 Á¾±³ÀεéÀÌ
°ÅÁþµÈ °ÍÀ» ¹«Ã´ ¸¹ÀÌ ¹Ï¾ú´Ù°í Çؼ Á¾±³°¡ ¹«È¿·Î µÇÁö´Â ¾Ê´Â °ÍÀº, Á¾±³°¡ °¡Ä¡ ÀνĿ¡ ±âÃʸ¦ µÎ°í, °³ÀÎÀÇ Á¾±³Àû
üÇè¿¡¼ »ý±ä ¹ÏÀ½À¸·Î Á¾±³°¡ ÀÔÁõµÇ±â ¶§¹®ÀÌ´Ù. ±×¸®°í³ª¼ Á¾±³´Â üÇè°ú Á¾±³Àû »ý°¢¿¡ ±Ù°Å¸¦ µÐ´Ù; Á¾±³ÀÇ Ã¶ÇÐÀÎ
½ÅÇÐÀº ±× üÇèÀ» Çؼ®Çϱâ À§ÇÑ Á¤Á÷ÇÑ ½ÃµµÀÌ´Ù. ±×·¯ÇÑ Çؼ®Àû ½Å³äÀº ¿Ç°Å³ª Ʋ¸± ¼ö ÀÖ°í, ¾Æ´Ï¸é Áø½Ç°ú ¿À·ù°¡
µÚ¼¯¿© ÀÖÀ» ¼öµµ ÀÖ´Ù.
| That religionists
have believed so much that was false does not invalidate religion
because religion is founded on the recognition of values and is
validated by the faith of personal religious experience. Religion,
then, is based on experience and religious thought; theology, the
philosophy of religion, is an honest attempt to interpret that experience.
Such interpretative beliefs may be right or wrong, or a mixture
of truth and error. | |
103:1.6 ¿µÀû
°¡Ä¡¸¦ ÀνÄÇÏ´Â °ÍÀº °ü³ä ÀÛ¿ëÀ» ÃÊ¿ùÇϴ üÇèÀÌ´Ù ¿ì¸®°¡ Çϳª´Ô-ÀǽÄÀ̶ó°í ºÎ¸£±â·Î ¼±ÅÃÇÑ ÀÌ ¡°°¨°¢,¡± ¡°´À³¦,¡±
¡°Á÷°ü,¡± ¶Ç´Â ¡°Ã¼Ç衱À» °¡¸®Å°´Â µ¥ »ç¿ëµÉ ¼ö ÀÖ´Â ´Ü¾î´Â Àΰ£ÀÇ ¾î¶² ¾ð¾î¿¡µµ ¾ø´Ù. Àΰ£ ¾È¿¡ °ÅÇÏ´Â Çϳª´ÔÀÇ
¿µÀº ¼º°ÝÀÌ ¾Æ´ÏÁö¸¸¡ªÁ¶ÀýÀÚ´Â ¼±(à»)¼º°Ý(prepersonal)ÀÌ´Ù. ±×·¯³ª ÀÌ ÈÆ°èÀÚ´Â °¡Ä¡¸¦ Á¦½ÃÇÏ°í, °¡Àå
³ô°í ¹«ÇÑÇÑ Àǹ̿¡¼ ¼º°ÝÀÎ ½Å¼ºÀÇ Çâ±â¸¦ ¹ß»êÇÑ´Ù. Çϳª´ÔÀÌ Àû¾îµµ ¼º°Ý(personal)ÀÌ ¾Æ´Ï¶ó¸é, ÀǽÄÇÒ ¼ö
¾ø´Ù¸é, ÀǽÄÇÏÁö ¾Ê´Â´Ù¸é, ±×´Â Àΰ£º¸´Ù ÇÏÀ§(ù»êÈ)¿¡ ÀÖÀ» °ÍÀÌ´Ù.
| The realization
of the recognition of spiritual values is an experience which is
superideational. There is no word in any human language which can
be employed to designate this "sense," "feeling,"
"intuition," or "experience" which we have elected
to call God-consciousness. The spirit of God that dwells in man
is not personal-the Adjuster is prepersonal-but this Monitor presents
a value, exudes a flavor of divinity, which is personal in the highest
and infinite sense. If God were not at least personal, he could
not be conscious, and if not conscious, then would he be infrahuman.
|
103:2.1 Á¾±³´Â Àΰ£ÀÇ Áö¼º(mind) ¼Ó¿¡¼ ÀÛ¿ëÇϸç Àΰ£ÀÇ ÀÇ½Ä ¼Ó¿¡¼ Á¾±³°¡ ³ªÅ¸³ª±â Àü¿¡, üÇè ¼Ó¿¡¼ »ç¶÷Àº Á¾±³¸¦ ±ú´Þ¾Ò´Ù. ¾î¸°¾ÆÀÌ´Â Ãâ»ýÀ» üÇèÇϱâ Àü¿¡, ¾à ¾ÆÈ© ´Þ µ¿¾È Á¸ÀçÇÑ´Ù. ±×·¯³ª Á¾±³ÀÇ ¡°Ãâ»ý¡±Àº °©ÀÛ½º·´Áö ¾Ê°í, ¿ÀÈ÷·Á Â÷ÃûÂ÷Ãû ¼Ú¾Æ³ª´Â °ÍÀÌ´Ù. ±×·±µ¥µµ ¸ÓÁö¾Ê¾Æ ¡°Å¾´Â ³¯¡±ÀÌ ÀÖ´Ù. ³ÊÈñ´Â ¡°´Ù½Ã žÁö¡± ¾ÊÀ¸¸é¡ª¿µ¿¡°Ô¼ žÁö ¾ÊÀ¸¸é¡ªÇϴóª¶ó¿¡ µé¾î°¡Áö ¸øÇÑ´Ù. ¸¹Àº À°Ã¼ÀÇ Ãâ»ýÀÌ ¡°Æødz °°Àº »ê°í¡±¿Í ±âŸ ºñÁ¤»ó ¡°Ãâ»ê¡±ÀÇ Æ¯Â¡À» °¡Áö´Â °Í°ú ¸¶Âù°¡Áö·Î, Çã´ÙÇÑ ¿µÀû Ãâ»ý¿¡ ¿µÀÇ °íÅëÀÌ ¸¹ÀÌ µû¸£°í ½É¸®Àû µ¿¿äÀÇ Ç¥½Ã°¡ »ý±ä´Ù. ´Ù¸¥ ¿µÀû Ãâ»ýÀº ¿µÀû üÇèÀÌ ³ô¾ÆÁü°ú ÇÔ²², ÃÖ°íÀÇ °¡Ä¡¸¦ ÀνÄÇÏ´Â ÀÚ¿¬½º·´°í Á¤»óÀûÀÎ ¼ºÀåÀÌ´Ù. ÇÏÁö¸¸ ÀǽÄÇؼ ±â¿ïÀÌ´Â ³ë·Â, ±×¸®°í ºÐ¸íÇÑ °³ÀÎÀû °á½ÉÀÌ ¾øÀÌ´Â ¾Æ¹«·± Á¾±³Àû ¹ßÀüÀÌ ÀϾÁö ¾Ê´Â´Ù. Á¾±³´Â °áÄÚ ¼Ò±ØÀû üÇè, ºÎÁ¤Àû ŵµ°¡ ¾Æ´Ï´Ù. ¡°Á¾±³ÀÇ Åº»ý¡±À̶ó°í ºÎ¸£´Â °ÍÀº À̸¥¹Ù Á¾±³Àû °¨È¸¦ ¹Þ´Â üÇè°ú Á÷Á¢ÀûÀ¸·Î °ü·ÃÀÌ ¾øÀ¸¸ç, ±×°ÍÀº º¸Åë Áö¼ºÀÇ °¥µî, °¨Á¤ÀÇ ¾ï¾Ð, ±âÁúÀû µ¿¿äÀÇ °á°ú·Î¼, »î ¼Ó¿¡¼ ³ªÁß¿¡ ÀϾ´Â Á¾±³Àû »ç°ÇÀ¸·Î Ư¡Áþ´Â´Ù. | 2. Religion and the Individual Religion is functional in the human mind and has been realized in experience prior to its appearance in human consciousness. A child has been in existence about nine months before it experiences birth. But the "birth" of religion is not sudden; it is rather a gradual emergence. Nevertheless, sooner or later there is a "birth day." You do not enter the kingdom of heaven unless you have been "born again"-born of the Spirit. Many spiritual births are accompanied by much anguish of spirit and marked psychological perturbations, as many physical births are characterized by a "stormy labor" and other abnormalities of "delivery." Other spiritual births are a natural and normal growth of the recognition of supreme values with an enhancement of spiritual experience, albeit no religious development occurs without conscious effort and positive and individual determinations. Religion is never a passive experience, a negative attitude. What is termed the "birth of religion" is not directly associated with so-called conversion experiences which usually characterize religious episodes occurring later in life as a result of mental conflict, emotional repression, and temperamental upheavals. | |
103:2.2 ±×·¯³ª
»ç¶ûÀÌ ³ÑÄ¡´Â ÇÏ´Ã ¾Æ¹öÁöÀÇ ÀÚ³àÀÓÀ» ÀǽÄÇÏ¸é¼ ÀÚ¶óµµ·Ï ºÎ¸ð°¡ ±â¸¥ »ç¶÷µéÀº ¿ÀÁ÷ ½É¸®Àû À§±â, °¨Á¤ÀûÀÎ °Ýº¯À»
ÅëÇؼ ±×·¸°Ô Çϳª´Ô°úÀÇ ±³Á¦¶ó´Â ÀǽÄÀ» ¾òÀ» ¼ö ÀÖ¾ú´ø ÇÊ»ç µ¿·áµéÀ» ÀǽÉÇÏ´Â ´«À¸·Î º¸¾Æ¼´Â ¾È µÈ´Ù.
| But those persons
who were so reared by their parents that they grew up in the consciousness
of being children of a loving heavenly Father, should not look askance
at their fellow mortals who could only attain such consciousness
of fellowship with God through a psychological crisis, an emotional
upheaval. | |
103:2.3 »ç¶÷ÀÇ
Áö¼º¿¡ ÀÖ´Â ÁøÈÀÇ Åä¾ç¿¡¼ °è½ÃµÈ Á¾±³ÀÇ ¾¾¾ÑÀÌ ½ÏÆ®¸ç, ÀÌ Åä¾çÀº ¾ÆÁÖ ÀÏÂïºÎÅÍ »çȸÀǽÄÀ» ³º´Â µµ´öÀû ¼ºÇ°ÀÌ´Ù.
¾ÆÀÌÀÇ µµ´öÀû ¼ºÇ°À» óÀ½ ÀÚ±ØÇÏ´Â °ÍÀº ³²³àÀÇ Â÷ÀÌ, ÁËÃ¥°¨, °³ÀÎÀÇ ÀںνÉÀÌ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á °øÁ¤, °øÆò, ±×¸®°í
Ä£Àý¡ªµ¿·áµé¿¡°Ô À¯ÀÍÇÑ ºÀ»ç¡ªÀ» º£Ç®·Á´Â Ã浿°ú °ü·ÃÀÌ ÀÖ´Ù. ±×¸®°í ±×·¯ÇÑ ÃʱâÀÇ µµ´öÀû °¢¼ºÀÌ ±æ·¯Áú ¶§, °¥µî°ú
°Ýº¯, À§±â¿¡¼ ºñ±³Àû ÀÚÀ¯·Î¿î Á¾±³Àû »îÀÇ Á¡ÁøÀûÀÎ ¹ßÀüÀÌ ÀϾÙ.
| The evolutionary
soil in the mind of man in which the seed of revealed religion germinates
is the moral nature that so early gives origin to a social consciousness.
The first promptings of a child's moral nature have not to do with
sex, guilt, or personal pride, but rather with impulses of justice,
fairness, and urges to kindness-helpful ministry to one's fellows.
And when such early moral awakenings are nurtured, there occurs
a gradual development of the religious life which is comparatively
free from conflicts, upheavals, and crises. | |
103:2.4 Àΰ£Àº
´©±¸³ª ¾ÆÁÖ ÀÏÂïºÎÅÍ ÀÚ½ÅÀÇ ÀÚ¾Æ Ãß±¸¿Í ÀÌŸÀû Ã浿 »çÀÌ¿¡¼ °¥µîÀ» °æÇèÇϸç, ¸¹Àº °æ¿ì ±×·¯ÇÑ µµ´öÀû °¥µîÀ» ÇØ°áÇϱâ
À§ÇÑ °úÁ¦¿¡¼ ÃÊÀÎÀûÀÎ µµ¿òÀ» ±¸ÇÏ´Â °á°ú·Î Çϳª´Ô-ÀǽĿ¡ ´ëÇÑ Ã¹ ¹ø° üÇèÀ» ¾òÀ» ¼ö ÀÖ´Ù.
| Every human
being very early experiences something of a conflict between his
self-seeking and his altruistic impulses, and many times the first
experience of God-consciousness may be attained as the result of
seeking for superhuman help in the task of resolving such moral
conflicts. | |
103:2.5 ¾î¸°¾ÆÀÌÀÇ
½É¸®´Â ºÎÁ¤ÀûÀÌ ¾Æ´Ï¶ó, ÀÚ¿¬È÷ ±àÁ¤ÀûÀÌ´Ù. Çã´ÙÇÑ ÇÊ»çÀÚ°¡ ºÎÁ¤ÀûÀÎ °ÍÀº ±×·¸°Ô ÈÆ·ÃÀ» ¹Þ¾Ò±â ¶§¹®ÀÌ´Ù. ¾î¸°¾ÆÀÌ°¡
±àÁ¤ÀûÀ̶ó°í ÇÒ ¶§, ±×ÀÇ µµ´öÀû Ã浿, »ý°¢ Á¶ÀýÀÚÀÇ µµÂøÀ» ¾Ë¸®´Â Áö¼ºÀÇ ÈûÀ» ¾ð±ÞÇÑ´Ù.
| The psychology
of a child is naturally positive, not negative. So many mortals
are negative because they were so trained. When it is said that
the child is positive, reference is made to his moral impulses,
those powers of mind whose emergence signals the arrival of the
Thought Adjuster. | |
103:2.6 À߸øµÈ
°¡¸£Ä§ÀÌ ¾ø´Â »óȲ¿¡¼ Á¤»óÀûÀÎ ¾ÆÀÌÀÇ Áö¼ºÀº ÁË¿Í ÁËÃ¥°¨¿¡¼ ¹þ¾î³ª ºÎÁ¤ÀûÀ¸·Î ³ª¾Æ°¡±âº¸´Ù´Â Á¾±³Àû ÀǽÄÀÌ ÃâÇöÇϸé¼
µµ´öÀû ÀÇ(ëù)¿Í »çȸÀû ºÀ»ç¸¦ ÇâÇØ ±àÁ¤ÀûÀ¸·Î ¿òÁ÷ÀδÙ. Á¾±³Àû üÇèÀÇ ¹ßÀü¿¡´Â °¥µîÀÌ ÀÖÀ» ¼öµµ ÀÖ°í ¾øÀ» ¼öµµ
ÀÖÁö¸¸, Àΰ£ ÀÇÁöÀÇ ºÒ°¡ÇÇÇÑ °áÁ¤°ú ³ë·Â, È°µ¿Àº Ç×»ó Á¸ÀçÇÑ´Ù.
| In the absence
of wrong teaching, the mind of the normal child moves positively,
in the emergence of religious consciousness, toward moral righteousness
and social ministry, rather than negatively, away from sin and guilt.
There may or may not be conflict in the development of religious
experience, but there are always present the inevitable decisions,
effort, and function of the human will. | |
103:2.7 µµ´öÀû
¼±Åÿ¡´Â ¸¹µç Àûµç, µµ´öÀû °¥µîÀÌ º¸Åë µû¸¥´Ù. ¾ÆÀÌÀÇ Áö¼º ¼Ó¿¡¼ ¸Ç óÀ½¿¡ »ý±â´Â ¹Ù·Î ÀÌ ½Î¿òÀº À̱â½ÉÀÇ ¿å±¸¿Í
ÀÌŸ½ÉÀÇ Ã浿 »çÀÌ¿¡ »ý±ä´Ù. »ý°¢ Á¶ÀýÀÚ´Â À̱âÀû µ¿±â¸¦ °¡Áø ¼º°ÝÀÇ °¡Ä¡ ±âÁØÀ» ¹«½ÃÇÏÁö ¾ÊÁö¸¸, Àΰ£ÀÇ ÇູÀ»
¾ò´Â ¸ñÇ¥¿¡ À̸£°í, Çϴóª¶óÀÇ ±â»Ý¿¡ À̸£´Â °ÍÀ¸·Î¼, ÀÌŸ½ÉÀÇ Ã浿À» Á¶±Ý ´õ ¿ì´ëÇϵµ·Ï ÀÛ¿ëÇÑ´Ù.
| Moral choosing
is usually accompanied by more or less moral conflict. And this
very first conflict in the child mind is between the urges of egoism
and the impulses of altruism. The Thought Adjuster does not disregard
the personality values of the egoistic motive but does operate to
place a slight preference upon the altruistic impulse as leading
to the goal of human happiness and to the joys of the kingdom of
heaven. | |
103:2.8 µµ´öÀûÀÎ
Á¸Àç°¡ À̱âÀûÀÌ µÇ°í½ÍÀº Ã浿¿¡ Á÷¸éÇÏ¿© À̱âÀûÀÌÁö ¾Ê±â·Î ¼±ÅÃÇÒ ¶§, ±×°ÍÀº ±Ù¿øÀûÀÎ Á¾±³ üÇèÀÌ´Ù. ¾î¶² µ¿¹°µµ
±×·¯ÇÑ ¼±ÅÃÀ» ÇÒ ¼ö ¾ø´Ù; ±×·¯ÇÑ °áÁ¤Àº Àΰ£ÀûÀÌ¸é¼ Á¾±³ÀûÀÎ °ÍÀÌ´Ù. Çϳª´ÔÀ» ÀǽÄÇÏ´Â »ç½ÇÀ» ¹Þ¾ÆµéÀÌ°í Àΰ£
ÇüÁ¦¾ÖÀÇ ±âÃÊÀÎ »çȸºÀ»çÀÇ Ã浿À» ³ªÅ¸³½´Ù. Áö¼ºÀÌ ÀÚÀ¯ÀÇÁö ÇàÀ§·Î ¿Ã¹Ù¸¥ µµ´öÀû ÆÇ´ÜÀ» ³»¸± ¶§, ±×·¯ÇÑ °áÁ¤Àº
Á¾±³Àû üÇèÀÌ µÈ´Ù.
| When a moral
being chooses to be unselfish when confronted by the urge to be
selfish, that is primitive religious experience. No animal can make
such a choice; such a decision is both human and religious. It embraces
the fact of God-consciousness and exhibits the impulse of social
service, the basis of the brotherhood of man. When mind chooses
a right moral judgment by an act of the free will, such a decision
constitutes a religious experience. | |
103:2.9 ±×·¯³ª
¾î¸°¾ÆÀÌ°¡ µµ´öÀû ´É·ÂÀ» ¾ò°í, µû¶ó¼ ÀÌŸÀû ºÀ»ç¸¦ ¼±ÅÃÇÒ ¼ö ÀÖ±â Àü¿¡, ±×´Â ÀÌ¹Ì °ÇÏ°í Àß ÅëÀÏµÈ À̱âÀû º»¼ºÀ»
¹ß´Þ½ÃÄ×´Ù. ±×¸®°í ÀÌ »ç½ÇÀûÀÎ »óȲÀº "³ôÀº" º»¼º°ú "³·Àº" º»¼º, "ÁË
¸¹Àº ´ÄÀºÀÌ"¿Í ÀºÇýÀÇ ¡°»õ·Î¿î º»¼º" »çÀÌÀÇ ÅõÀï ÀÌ·ÐÀ» ³º´Â´Ù. ¾ÆÁÖ ¾î¸° ³ªÀÌ¿¡ Æò¹üÇÑ ¾ÆÀÌ´Â
"¹Þ´Â °Íº¸´Ù ÁÖ´Â °ÍÀÌ ´õ Ãູ"À̶ó´Â °ÍÀ» ¹è¿ì±â ½ÃÀÛÇÑ´Ù.
| But before
a child has developed sufficiently to acquire moral capacity and
therefore to be able to choose altruistic service, he has already
developed a strong and well-unified egoistic nature. And it is this
factual situation that gives rise to the theory of the struggle
between the "higher" and the "lower" natures,
between the "old man of sin" and the "new nature"
of grace. Very early in life the normal child begins to learn that
it is "more blessed to give than to receive." | |
103:2.10 »ç¶÷Àº
Á¦ ½Ç¼ÓÀ» ã´Â ¿å±¸¸¦ Àھơª±× Àڽšª°ú µ¿ÀϽÃÇÏ´Â °æÇâÀÌ ÀÖ´Ù. ÀÌ¿Í ¹Ý´ë·Î ÀÌŸ½ÉÀ» °¡Áö·Á´Â ÀÇÁö¸¦ Á¦ ¸ö ¹Ù±ù¿¡
ÀÖ´Â ¾î¶² ¿µÇ⡪Çϳª´Ô¡ª°ú µ¿ÀϽÃÇÏ°í ½Í¾îÇÑ´Ù. Á¤¸»·Î ±×·¯ÇÑ ÆÇ´ÜÀÌ ¿ÇÀ¸´Ï, ÀÌ´Â ÀھƸ¦ Ãß±¸ÇÏÁö ¾Ê´Â ¸ðµç ±×·¯ÇÑ
¿å±¸´Â ±êµå´Â »ý°¢ Á¶ÀýÀÚÀÇ ÀεµÇϽɿ¡ ½ÇÁ¦·Î ±â¿øÀ» °¡Áö¸ç, ÀÌ Á¶ÀýÀÚ´Â Çϳª´ÔÀÇ ºÐ½ÅÀÌ´Ù. Àΰ£Àº ÀÇ½Ä ¼Ó¿¡¼
¿µ ÈÆ°èÀÚÀÇ Ã浿À» ÀÌŸÀû ¿å±¸, µ¿·á Àΰ£À» »ý°¢ÇÏ´Â ¿å±¸·Î¼ ±ú´Ý´Â´Ù. Àû¾îµµ ÀÌ°ÍÀÌ ¾î¸°¾ÆÀÌÀÇ Áö¼º¿¡¼ ÀÏÂïºÎÅÍ
»ý±â´Â ±Ùº»Àû üÇèÀÌ´Ù. ÀÚ¶ó´Â ¾î¸°¾ÆÀÌ°¡ ¼º°Ý ÅëÀÏ¿¡ ½ÇÆÐÇÒ ¶§, ÀÌŸ½ÉÀÇ ¿å±¸°¡ ³Ê¹« °úµµÇÏ°Ô ¹ß´ÞÇÏ¿© ÀÚ¾ÆÀÇ
º¹Áö¿¡ ½É°¢ÇÑ »óó¸¦ ÀÔÈú ¼öµµ ÀÖ´Ù. À߸ø ÆÇ´ÜÇÑ ¾ç½ÉÀº ¸¹Àº °¥µî¤ý°ÆÁ¤¤ý½½ÇÄ, ±×¸®°í Àΰ£ÀÇ ³¡¾ø´Â ºÒÇàÀÇ ¿øÀÎÀÌ
µÉ ¼ö ÀÖ´Ù.
| Man tends to
identify the urge to be self-serving with his ego¡ªhimself. In contrast
he is inclined to identify the will to be altruistic with some influence
outside himself-God. And indeed is such a judgment right, for all
such nonself desires do actually have their origin in the leadings
of the indwelling Thought Adjuster, and this Adjuster is a fragment
of God. The impulse of the spirit Monitor is realized in human consciousness
as the urge to be altruistic, fellow-creature minded. At least this
is the early and fundamental experience of the child mind. When
the growing child fails of personality unification, the altruistic
drive may become so overdeveloped as to work serious injury to the
welfare of the self. A misguided conscience can become responsible
for much conflict, worry, sorrow, and no end of human unhappiness. |
103:3.1 ¿µ¤ý²Þ, ±×¸®°í ´Ù¾çÇÑ ±âŸ ¹Ì½ÅÀ» ¹Ï´Â ½Å³äÀº ¸ðµÎ ¿ø½Ã Á¾±³µéÀÇ ÁøÈÀû ±â¿ø¿¡ ÇϳªÀÇ ¿ªÇÒÀ» ÇßÁö¸¸, ³ÊÈñ´Â ¾¾Á·À̳ª ºÎÁ·ÀÇ ¿¬´ëÀû ¿µÀÇ ¿µÇâÀ» °£°úÇؼ´Â ¾È µÈ´Ù. Ãʱâ Àΰ£ Áö¼ºÀÇ µµ´öÀû ¼ºÇ°¿¡¼ »ý±â´Â À̱â½É¤ýÀÌŸ½ÉÀÇ °¥µî¿¡ µµÀüÇÑ ¹Ù·Î ±× »çȸÀû »óȲÀÌ Áý´Ü °ü°è¿¡¼ Á¦½ÃµÇ¾ú´Ù. ¿ø½ÃÀû ¿À½ºÆ®¶ö¸®¾ÆÀÎÀº ¿µµéÀ» ¹Ï´Âµ¥µµ, ¾ÆÁ÷µµ Á¾±³ÀÇ ÃÊÁ¡À» ¾¾Á·¿¡ µÐ´Ù. ½Ã°£ÀÌ Áö³ª¸é, ±×·¯ÇÑ Á¾±³ °³³äÀº óÀ½¿¡´Â µ¿¹°·Î, ³ªÁß¿¡´Â ÃÊÀΰ£À̳ª ¾î¶² ½ÅÀ¸·Î¼ ¼º°ÝÈ µÇ´Â °æÇâÀÌ ÀÖ´Ù. ¾ÆÇÁ¸®Ä« ºÎ½Ã¸ÇÀÇ ½Å¾ÓÀº ÅäÅÛ ½Å¾ÓÁ¶Â÷µµ µÇÁö ¾ÊÁö¸¸, ±×ó·³ ¿µîÇÑ Á¾Á·Á¶Â÷ ÀÚ±â ÀÌÀÍ°ú Áý´Ü ÀÌÀÍÀÇ Â÷À̸¦ ÀνÄÇϸç, ÀÌ°ÍÀº ¼¼¼ÓÀÇ °Í°ú ½Å¼ºÇÑ °ÍÀÇ °¡Ä¡¸¦ ¿ø½ÃÀûÀ¸·Î ±¸º°ÇÑ °ÍÀÌ´Ù. ±×·¯³ª »çȸ Áý´ÜÀº Á¾±³Àû üÇèÀÇ ±Ù¿øÀÌ ¾Æ´Ï´Ù. »ç¶÷ÀÇ Ãʱâ Á¾±³¿¡ ÀÌ ¸ðµç ¿ø½ÃÀû ±â¿©°¡ ¾î¶² ¿µÇâÀ» ¹ÌÄ¡µç »ó°ü¾øÀÌ, ÂüµÈ Á¾±³Àû Ã浿Àº »ç½É ¾øÀÌ µÇ·Á´Â ÀÇÁö¸¦ ÃËÁøÇÏ´Â ÁøÁ¤ÇÑ ¿µ Á¸Àç¿¡ ±× ±â¿øÀ» °¡Áö´Â °ÍÀÌ ¿©ÀüÈ÷ »ç½ÇÀÌ´Ù. | 3. Religion and the Human Race While the belief in spirits, dreams, and diverse other superstitions all played a part in the evolutionary origin of primitive religions, you should not overlook the influence of the clan or tribal spirit of solidarity. In the group relationship there was presented the exact social situation which provided the challenge to the egoistic-altruistic conflict in the moral nature of the early human mind. In spite of their belief in spirits, primitive Australians still focus their religion upon the clan. In time, such religious concepts tend to personalize, first, as animals, and later, as a superman or as a God. Even such inferior races as the African Bushmen, who are not even totemic in their beliefs, do have a recognition of the difference between the self-interest and the group-interest, a primitive distinction between the values of the secular and the sacred. But the social group is not the source of religious experience. Regardless of the influence of all these primitive contributions to man's early religion, the fact remains that the true religious impulse has its origin in genuine spirit presences activating the will to be unselfish. | |
103:3.2 ÀÚ¿¬ÀÇ
°æÀÌ¿Í ½Åºñ, Áï ºñ¼º°Ý(impersonal) ¸¶³ª¸¦[1] ¹Ï´Â ¿ø½Ã ½Å¾ÓÀº ÈÄÀÏÀÇ Á¾±³°¡ ³ªÅ¸³¯ °ÍÀ» ¿¹½ÃÇÑ´Ù.
±×·¯³ª Á¶¸¸°£ ÁøÈÇÏ´Â Á¾±³´Â °³ÀÎÀÌ »çȸ Áý´ÜÀÇ ÀÌÀÍÀ» À§ÇÏ¿© ¾ó¸¶Å °³ÀÎÀû Èñ»ýÀ» ÇØ¾ß ÇÑ´Ù, ´Ù¸¥ »ç¶÷µéÀ» ´õ
ÇູÇÏ°í ´õ dzÁ·ÇÏ°Ô ¸¸µé±â À§ÇÏ¿© ¹«¾ùÀΰ¡ ÇØ¾ß ÇÑ´Ù°í ¿ä±¸ÇÑ´Ù. ±Ã±Ø¿¡ Á¾±³´Â Çϳª´Ô°ú »ç¶÷ÀÇ ºÀ»ç°¡ µÇµµ·Ï Á¤ÇØÁ³´Ù.
*°¢ÁÖ[1] ¸¶³ª(mana): Æú¸®³×½Ã¾Æ, ¸á¶ó³×½Ã¾Æ ÁֹεéÀÌ ¹Ï´Â ´ëÀÚ¿¬ÀÇ Èû. | Later religion
is foreshadowed in the primitive belief in natural wonders and mysteries,
the impersonal mana. But sooner or later the evolving religion requires
that the individual should make some personal sacrifice for the
good of his social group, should do something to make other people
happier and better. Ultimately, religion is destined to become the
service of God and of man. | |
103:3.3 Á¾±³´Â
Àΰ£ÀÇ È¯°æÀ» º¯È½ÃÅ°±â À§ÇØ °í¾ÈµÇ¾úÁö¸¸, ¿À´Ã³¯ ÇÊ»çÀÚµé »çÀÌ¿¡¼ ¹ß°ßµÇ´Â ¸¹Àº Á¾±³´Â ÀÌ°ÍÀ» Çϴµ¥ ¹«·ÂÇØÁ³´Ù.
ȯ°æÀÌ ³Ê¹«³ª ÀÚÁÖ Á¾±³¸¦ Áö¹èÇÏ¿´´Ù.
| Religion is
designed to change man's environment, but much of the religion found
among mortals today has become helpless to do this. Environment
has all too often mastered religion. | |
103:3.4 ¾î´À
½Ã´ëÀÇ Á¾±³¿¡µµ Áö±ØÈ÷ Áß¿äÇÑ Ã¼ÇèÀº ½ÅÇÐÀû ±³¸®³ª öÇÐ À̷п¡ °üÇÑ »ý°¢ÀÌ ¾Æ´Ï¶ó, µµ´öÀû °¡Ä¡ ±âÁØ°ú »çȸÀû Àǹ̿¡
´ëÇÑ °¨Á¤À̶ó´Â °ÍÀ» ±â¾ïÇ϶ó. Á¾±³´Â ¸¶¹ý ¿ä¼Ò°¡ µµ´ö °³³äÀ¸·Î ´ëüµÇ¸é¼ À¯¸®ÇÏ°Ô ÁøÈÇÑ´Ù.
| Remember that
in the religion of all ages the experience which is paramount is
the feeling regarding moral values and social meanings, not the
thinking regarding theologic dogmas or philosophic theories. Religion
evolves favorably as the element of magic is replaced by the concept
of morals. | |
103:3.5 »ç¶÷Àº
¸¶³ª, ¸¶¼ú, ÀÚ¿¬ ¼þ¹è, ±Í½Å °øÆ÷Áõ, µ¿¹°¼þ¹è¿Í °°Àº ¹Ì½ÅÀ» °ÅÃļ ¿©·¯ °¡Áö ÀǽÄÇàÀ§¿¡ À̸£±â±îÁö ÁøÈÇß°í,
±×·± ÀǽÄÇàÀ§·Î ÀÎÇÏ¿© °³ÀÎÀÇ Á¾±³Àû ŵµ´Â ¾¾Á·ÀÇ Áý´Ü ¹ÝÀÀÀÌ µÇ¾ú´Ù. ´ÙÀ½¿¡ ÀÌ ÀǽÄÇàÀ§µéÀº ºÎÁ·ÀÇ ½Å³äÀ¸·Î ÁýÁߵǾî
±¸Ã¼È µÇ¾ú°í, ±Ã±Ø¿¡ ÀÌ µÎ·Á¿öÇÏ´Â ¹ÏÀ½Àº ½Åµé(gods)·Î ¼º°ÝȵǾú´Ù. ±×·¯³ª ÀÌ ¸ðµç Á¾±³Àû ÁøÈ¿¡¼ µµ´öÀû
¿ä¼Ò´Â °áÄÚ ¿ÏÀüÈ÷ Á¸ÀçÇÏÁö ¾Ê¾Ò´Ù. Àΰ£ ³»¸é¿¡ ÀÖ´Â Çϳª´ÔÀÇ Ã浿Àº ¾ðÁ¦³ª °·ÂÇß´Ù. ±×¸®°í ÀÌ °·ÂÇÑ ¿µÇâÀº¡ªÇϳª´Â
Àΰ£ÀûÀÎ °ÍÀÌ°í ´Ù¸¥ Çϳª´Â ½Å¼ºÇÑ °ÍÀª1õ °¡ÁöÀÇ Æı«Àû ¼ºÇâ°ú Àû´ë½É ¶§¹®¿¡ ¹«Ã´ ÀÚÁÖ ÆĸêÀÇ À§ÇùÀ» ¹Þ¾Ò´Âµ¥µµ,
½Ã´ëÀÇ º¯Ãµ¿¡ °ÉÃÄ Á¾±³°¡ »ì¾Æ³²´Â °ÍÀ» º¸ÀåÇØ ÁÖ¾ú´Ù.
| Man evolved
through the superstitions of mana, magic, nature worship, spirit
fear, and animal worship to the various ceremonials whereby the
religious attitude of the individual became the group reactions
of the clan. And then these ceremonies became focalized and crystallized
into tribal beliefs, and eventually these fears and faiths became
personalized into gods. But in all of this religious evolution the
moral element was never wholly absent. The impulse of the God within
man was always potent. And these powerful influences-one human and
the other divine-insured the survival of religion throughout the
vicissitudes of the ages and that notwithstanding it was so often
threatened with extinction by a thousand subversive tendencies and
hostile antagonisms. |
103:4.1 »çȸÀû Çà»ç¿Í Á¾±³ ¸ðÀÓÀÇ Æ¯Â¡ÀûÀÎ Â÷ÀÌÁ¡Àº ¼¼¼Ó¸ðÀÓ°ú´Â ´ëÁ¶ÀûÀ¸·Î Á¾±³´Â Ä£±³ ºÐÀ§±â·Î °¡µæ Â÷ ÀÖ´Ù´Â °ÍÀÌ´Ù. ÀÌ ¹æ¹ýÀ¸·Î Àΰ£ÀÇ ±³Á¦´Â ½Å¼ºÇÑ Ä£±³ÀÇ ´À³¦À» ÀÏÀ¸Å°´Âµ¥, ÀÌ°ÍÀÌ Áý´Ü ¿¹¹èÀÇ ½ÃÀÛÀÌ´Ù. ÀϹÝÀûÀÎ ½Ä»ç¸¦ ÇÔ²²ÇÏ´Â °ÍÀº °¡Àå Ãʱâ ÇüÅÂÀÇ »çȸÀû ±³°¨À̾ú°í, Ãʱâ Á¾±³µéÀº ÀǽÄÇàÀ§¿¡ Èñ»ýµÈ ÀϺθ¦ ¼þ¹èÀÚµéÀÌ ¸Ô¾î¾ß ÇÑ´Ù°í ±ÔÁ¤Çß´Ù. ½ÉÁö¾î ±âµ¶±³¿¡¼µµ ÁÖ´ÔÀÇ ¸¸ÂùÀº ÀÌ·¯ÇÑ ±³°¨ ¹æ½ÄÀ» À¯ÁöÇÑ´Ù. ±³°¨ ºÐÀ§±â´Â À̱âÀû Àھư¡ ±êµå´Â ¿µ ÈÆ°èÀÚÀÇ ÀÌŸÀû Ã浿°ú Ãæµ¹ÇÏ´Â »óȲ¿¡¼, ½Å¼±ÇÏ°í À§·ÎÇÏ´Â ÈÞÀü ±â°£À» ¸¶·ÃÇØ ÁØ´Ù. ±×¸®°í ÀÌ°ÍÀº °á±¹ Àΰ£ÀÇ ÇüÁ¦ »ç¶ûÀÌ ¼Ú¾Æ³ª°Ô µÇ´Â, ÂüµÈ ¿¹¹è-Çϳª´ÔÀÇ ÀÓÀ縦 ¼öÇàÇÏ´Â ÀüÁÖ°îÀÌ´Ù. | 4. Spiritual Communion The characteristic difference between a social occasion and a religious gathering is that in contrast with the secular the religious is pervaded by the atmosphere of communion. In this way human association generates a feeling of fellowship with the divine, and this is the beginning of group worship. Partaking of a common meal was the earliest type of social communion, and so did early religions provide that some portion of the ceremonial sacrifice should be eaten by the worshipers. Even in Christianity the Lord's Supper retains this mode of communion. The atmosphere of the communion provides a refreshing and comforting period of truce in the conflict of the self-seeking ego with the altruistic urge of the indwelling spirit Monitor. And this is the prelude to true worship-the practice of the presence of God which eventuates in the emergence of the brotherhood of man. | |
103:4.2 ¿ø½ÃÀÎÀÌ
Çϳª´Ô°úÀÇ ±³°¨ÀÌ ÁߴܵǾú´Ù°í ´À²¼À» ¶§, ±×´Â Ä£¹ÐÇÑ °ü°è¸¦ µÇã±â À§ÇØ, ¼ÓÁËÇϱâ À§ÇÑ ¾î¶² Á¾·ùÀÇ Èñ»ý¹°À» ¹ÙÄ¡´Âµ¥
ÀÇÁöÇÏ¿´´Ù. ÀÇ(ëù)¸¦ °£ÀýÈ÷ ¸ñ¸¶¸£°Ô ã´Â °ÍÀº Áø¸®ÀÇ ¹ß°ßÀ¸·Î À̲ø°í, Áø¸®´Â ÀÌ»óÀ» Áõ°¡½ÃÅ°¸ç, ÀÌ°ÍÀº °³º°
Á¾±³Àο¡°Ô »õ·Î¿î ¹®Á¦¸¦ ¸¸µé¾î³½´Ù. ÀÌ´Â ¿ì¸®ÀÇ ÀÌ»óÀÌ ±âÇϱ޼öÀû ÁøÇàÀ¸·Î ¼ºÀåÇÏ´Â °æÇâÀÌ ÀÖ°í, ÇÑÆí ±×¿¡ ºÎÀÀÇÏ´Â
¿ì¸®ÀÇ ´É·ÂÀº °Ü¿ì »ê¼úÀûÀÎ ÁøÇà¿¡ ÀÇÇؼ¸¸ ³ô¾ÆÁö±â ¶§¹®ÀÌ´Ù.
| When primitive
man felt that his communion with God had been interrupted, he resorted
to sacrifice of some kind in an effort to make atonement, to restore
friendly relationship. The hunger and thirst for righteousness leads
to the discovery of truth, and truth augments ideals, and this creates
new problems for the individual religionists, for our ideals tend
to grow by geometrical progression, while our ability to live up
to them is enhanced only by arithmetical progression. | |
103:4.3 ÁËÃ¥°¨À»
´À³¢´Â(ÁËÀǽÄÀÌ ¾Æ´Ñ) °ÍÀº ¿µÀû ±³°¨ÀÌ Áߴܵǰųª µµ´öÀû ÀÌ»óÀ» ³·Ãß´Â µ¥¼ ¿Â´Ù. »ç¶÷ÀÇ °¡Àå ³ôÀº µµ´öÀû ÀÌ»óÀÌ
¹Ýµå½Ã Çϳª´ÔÀÇ ¶æ°ú ºñ½ÁÇÏÁö ¾Ê´Ù´Â °ÍÀ» ±ú´Þ¾Æ¾ß ±×·¯ÇÑ °ï°æ¿¡¼ ¹þ¾î³´Ù. »ç¶÷Àº ÀÚ±âÀÇ °¡Àå ³ôÀº ÀÌ»ó¿¡ ºÎ²ô·´Áö
¾Ê°Ô »ì±â¸¦ ¹Ù¶ö ¼ö ¾øÁö¸¸, Çϳª´ÔÀ» ã°í, Á¡Á¡ ´õ ±×¸¦ ´à¾Æ°¡´Â ¸ñÇ¥¿¡ Ãæ½ÇÇÒ ¼ö ÀÖ´Ù.
| The sense of
guilt (not the consciousness of sin) comes either from interrupted
spiritual communion or from the lowering of one's moral ideals.
Deliverance from such a predicament can only come through the realization
that one's highest moral ideals are not necessarily synonymous with
the will of God. Man cannot hope to live up to his highest ideals,
but he can be true to his purpose of finding God and becoming more
and more like him. | |
103:4.4 ¿¹¼ö´Â
Èñ»ý¹°°ú ¼ÓÁË ¿¹½ÄÀ» ¸ðµÎ ¾µ¾î¹ö·È´Ù. ±×´Â Àΰ£ÀÌ Çϳª´ÔÀÇ ÀÚ³àÀÓÀ» ¼±¾ðÇÔÀ¸·Î½á, ¿ìÁÖÀÇ ¸ðµç °ÅÁþµÈ ÁËÀǽİú °í¸³°¨À»
Æı«Çß´Ù; »ý¸íÁ¸Àç-âÁ¶ÀÚÀÇ °ü°è´Â Àڽİú ºÎ¸ðÀÇ ±âÃÊ À§¿¡ ³õ¿© ÀÖ´Ù. Çϳª´ÔÀº ÇÊ»ç ¾Æµéµþ¿¡°Ô »ç¶ûÀÇ ¾Æ¹öÁö°¡
µÈ´Ù. ±×·¯ÇÑ Ä£¹ÐÇÑ °¡Á· °ü°èÀÇ Á¤´çÇÑ ºÎºÐÀÌ ¾Æ´Ñ ¸ðµç ¿¹½ÄÀº ¿µ¿øÈ÷ ÆóÁöµÈ´Ù.
| Jesus swept
away all of the ceremonials of sacrifice and atonement. He destroyed
the basis of all this fictitious guilt and sense of isolation in
the universe by declaring that man is a child of God; the creature-Creator
relationship was placed on a child-parent basis. God becomes a loving
Father to his mortal sons and daughters. All ceremonials not a legitimate
part of such an intimate family relationship are forever abrogated.
| |
103:4.5 ¾Æ¹öÁö
Çϳª´ÔÀº Àΰ£ÀÇ ÀÚ³àµéÀ» ´Ù·ç´Âµ¥ ÀÖ¾î¼, ½ÇÁ¦ ¹Ì´öÀ̳ª °¡Ä¡°¡ ¾Æ´Ï¶ó, ¾ÆÀÌÀÇ µ¿±â¡ª»ý¸íÁ¸ÀçÀÇ ¸ñÀû°ú Àǵµ¡ª¸¦ ÀνÄÇϴµ¥
ÀÖ´Ù. ±× °ü°è´Â ºÎ¸ð-ÀÚ½Ä °ü°èÀÇ ÇÑ ºÎºÐÀ̸ç, ½ÅÀÇ »ç¶û¿¡ ÀÇÇØ ÀÛ¿ëÇÑ´Ù.
| God the Father
deals with man his child on the basis, not of actual virtue or worthiness,
but in recognition of the child's motivation¡ªthe creature purpose
and intent. The relationship is one of parent-child association
and is actuated by divine love. |
5. The Origin of Ideals The early evolutionary mind gives origin to a feeling of social duty and moral obligation derived chiefly from emotional fear. The more positive urge of social service and the idealism of altruism are derived from the direct impulse of the divine spirit indwelling the human mind. | ||
103:5.2 ³²¿¡°Ô
ÂøÇÑ ÀÏÀ» ÇÏ´Â ÀÌ »ý°¢°ú À̻󡪻ç¶÷ÀÌ ÀÌ¿ôÀÇ ÀÌÀÍÀ» À§ÇÏ¿© ÀÚ½ÅÀÌ ¹«¾ùÀΰ¡ Èñ»ýÇÏ·Á´Â Ã浿¡ªÀº óÀ½¿¡ ´ë´ÜÈ÷ Á¦ÇѵǾî
ÀÖ´Ù. ¿ø½ÃÀÎÀº ¿ÀÁ÷ ±×¿¡°Ô ¾ÆÁÖ °¡±î¿î ÀÚ, ±×¸¦ ÀÌ¿ôÀ¸·Î ´Ù·ç´Â Àڵ鸸 ÀÌ¿ôÀ¸·Î ¿©±ä´Ù. Á¾±³ ¹®¸íÀÌ Áøº¸ÇÔ¿¡
µû¶ó¼, »ç¶÷ÀÇ ÀÌ¿ô °³³äÀº ¾¾Á·¤ýºÎÁ·¤ý³ª¶ó¸¦ Æ÷ÇÔÇϵµ·Ï Ä¿Áø´Ù. ±×·± ´ÙÀ½ ¿¹¼ö´Â ¿Â Àηù¸¦ Æ÷ÇÔÇϵµ·Ï, ¿ì¸®°¡
ÀûÀ» »ç¶ûÇØ¾ß ÇÑ´Ù°í Çϱâ±îÁö, ÀÌ¿ôÀÇ ±Ô¸ð¸¦ È®´ë½ÃÄ×´Ù. ¸ðµç Á¤»ó Àΰ£ÀÇ ¸¶À½¼Ó¿¡´Â ÀÌ °¡¸£Ä§ÀÌ µµ´öÀûÀÌ´Ù¡ª¿Ç´Ù¡ª°í
¸»ÇØ ÁÖ´Â ¹«¾ùÀÌ ÀÖ´Ù. ÀÌ ÀÌ»óÀ» °¡Àå Àû°Ô ½ÇõÇÏ´Â ÀÚµéÁ¶Â÷ ÀÌ°ÍÀÌ ÀÌ·ÐÀûÀ¸·Î ¿Ç´Ù°í ÀÎÁ¤ÇÑ´Ù.
| This idea-ideal
of doing good to others-the impulse to deny the ego something for
the benefit of one's neighbor-is very circumscribed at first. Primitive
man regards as neighbor only those very close to him, those who
treat him neighborly; as religious civilization advances, one's
neighbor expands in concept to embrace the clan, the tribe, the
nation. And then Jesus enlarged the neighbor scope to embrace the
whole of humanity, even that we should love our enemies. And there
is something inside of every normal human being that tells him this
teaching is moral-right. Even those who practice this ideal least,
admit that it is right in theory. | |
103:5.3 ¸ðµç
»ç¶÷Àº »ç½É ¾ø°í ÀÌŸ½ÉÀ» °¡Áö·Á´Â ÀÌ º¸ÆíÀû Àΰ£ ¿å±¸°¡ µµ´öÀûÀÎ °ÍÀ» ÀÎÁ¤ÇÑ´Ù. Àκ»ÁÖÀÇÀÚ´Â ÀÌ ¿å±¸ÀÇ ±â¿øÀ»
¹°Áú Áö¼ºÀÇ ÀÚ¿¬½º·¯¿î ÀÛ¿ëÀ¸·Î µ¹¸°´Ù; Á¾±³°¡´Â ÇÊ»ç Áö¼ºÀÌ °¡Áø ÂüÀ¸·Î »ç½É ¾ø´Â ¿å±¸°¡ »ý°¢ Á¶ÀýÀÚ°¡ ¾È¿¡¼
¿µÀûÀ¸·Î ÀεµÇϽɿ¡ ¹ÝÀÀÇÏ´Â °ÍÀ̶ó°í ´õ Á¤È®ÇÏ°Ô ÀνÄÇÑ´Ù.
| All men recognize
the morality of this universal human urge to be unselfish and altruistic.
The humanist ascribes the origin of this urge to the natural working
of the material mind; the religionist more correctly recognizes
that the truly unselfish drive of mortal mind is in response to
the inner spirit leadings of the Thought Adjuster. | |
103:5.4 ±×·¯³ª
ÀÚ¾Æ-ÀÇÁö¿Í ÀھƸ¦-³Ñ¾î¼± ÀÇÁö »çÀÌ¿¡¼ »ý±â´Â ÀÌ ÃʱâÀÇ °¥µî¿¡ ´ëÇÑ Àΰ£ÀÇ Çؼ®À» Ç×»ó ½Å·ÚÇÒ ¼ö ÀÖ´Â °ÍÀº ¾Æ´Ï´Ù.
¿ÀÁ÷ »ó´çÈ÷ Àß ÅëÀÏµÈ ¼º°ÝÀÚ°¡ ÀÚ¾ÆÀÇ °¥¸Á°ú ½ÏÆ®´Â »çȸÀǽÄÀÌ ´Ù¾çÇÑ ÇüÅ·Π´ÙÅõ´Â °ÍÀ» ÁßÀçÇÒ ¼ö ÀÖ´Ù. ÀھƴÂ
ÀÚ±âÀÇ ÀÌ¿ô¸¸Å ±Ç¸®¸¦ °¡Áö°í ÀÖ´Ù. µÑ ÁßÀÇ ¾î´À °Íµµ °³ÀÎÀû °ü½É°ú ºÀ»ç¸¦ µ¶Á¡À¸·Î ¿ä±¸ÇÏÁö ¸øÇÑ´Ù. ÀÌ ¹®Á¦¸¦
ÇØ°áÇÏÁö ¸øÇϸé Àΰ£ÀÇ °¡Àå Ãʱâ ÇüÅÂÀÇ ÁËÃ¥°¨ÀÌ »ý±ä´Ù.
| But man's interpretation
of these early conflicts between the ego-will and the other-than-self-will
is not always dependable. Only a fairly well unified personality
can arbitrate the multiform contentions of the ego cravings and
the budding social consciousness. The self has rights as well as
one's neighbors. Neither has exclusive claims upon the attention
and service of the individual. Failure to resolve this problem gives
origin to the earliest type of human guilt feelings. | |
103:5.5 ¿ÀÁ÷
ÀÚ¾ÆÀÇ ÀÚÁ¸½É ¿å±¸¿Í ´õ ³ôÀº ÀÚ¾Æ(½Å¼ºÇÑ ¿µ)ÀÇ ÀÌŸÀû ¿å±¸°¡, ÅëÇÕÇÏ°í °¨µ¶ÇÏ´Â ¼º°ÝÀÇ ÅëÀÏµÈ ÀÇÁö·Î Á¶À²µÇ°í
ÀýÃæµÉ ¶§¿¡¾ß Àΰ£ÀÇ ÇູÀ» ¾ò°Ô µÈ´Ù. ÁøÈ Àΰ£ÀÇ Áö¼ºÀº °¨Á¤Àû Ã浿ÀÇ ÀÚ¿¬½º·¯¿î Áõ°¡, ±×¸®°í ¿µÀû ÅëÂû·Â¡ªÁøÁ¤ÇÑ
Á¾±³Àû ¹Ý¼º¡ª¿¡ ¹ÙÅÁÀ» µÐ »ç½É ¾ø´Â ¿å±¸ÀÇ µµ´öÀû ¼ºÀå, ÀÌ µÑ »çÀÌÀÇ ½Î¿òÀ» ÆÇ´ÜÇÏ´Â ±î´Ù·Î¿î ¹®Á¦¿¡ ´Ã Á÷¸éÇÑ´Ù.
| Human happiness
is achieved only when the ego desire of the self and the altruistic
urge of the higher self (divine spirit) are co-ordinated and reconciled
by the unified will of the integrating and supervising personality.
The mind of evolutionary man is ever confronted with the intricate
problem of refereeing the contest between the natural expansion
of emotional impulses and the moral growth of unselfish urges predicated
on spiritual insight¡ªgenuine religious reflection. | |
103:5.6 ÀھƸ¦
À§Çؼ, ±×¸®°í ÃÖ´Ù¼öÀÇ Å¸¾Æ¸¦ À§Çؼ ¶È°°Àº ÀÌÀÍÀ» È®º¸ÇÏ·Á´Â ½Ãµµ´Â, ½Ã°£°ú °ø°£ÀÇ Æ² ¼Ó¿¡¼ ¹Ýµå½Ã ¸¸Á·½º·´°Ô
Ç® ¼ö ¾ø´Â ¹®Á¦¸¦ Á¦½ÃÇÑ´Ù. ¿µ¿øÈ÷ »ê´Ù¸é ±×·¯ÇÑ Àû´ë °ü°è´Â ÇØ°áµÉ ¼ö ÀÖÁö¸¸, ªÀº Àλý¿¡¼ ÀÌ°ÍÀº ÇØ°áµÉ ¼ö
¾ø´Ù. ¿¹¼ö´Â ÀÌ·¸°Ô ±×·¯ÇÑ ¿ª¼³À» ¾ð±ÞÇÏ¿´´Ù: ¡°´©±¸µçÁö Á¦ ¸ñ¼ûÀ» ±¸ÇÏ·Á´Â ÀÚ´Â ¸ñ¼ûÀ» ÀÒÀ» °ÍÀÌÁö¸¸, ´©±¸µçÁö
Çϴóª¶ó¸¦ À§ÇÏ¿© Àڱ⠸ñ¼ûÀ» ¹ö¸®´Â ÀÚ´Â ±× ¸ñ¼ûÀ» ãÀ» °ÍÀÌ´Ù.¡±
| The attempt
to secure equal good for the self and for the greatest number of
other selves presents a problem which cannot always be satisfactorily
resolved in a time-space frame. Given an eternal life, such antagonisms
can be worked out, but in one short human life they are incapable
of solution. Jesus referred to such a paradox when he said: "Whosoever
shall save his life shall lose it, but whosoever shall lose his
life for the sake of the kingdom, shall find it." | |
103:5.7 ÀÌ»óÀ»
Ãß±¸ÇÏ´Â °Í¡ªÇϳª´Ô °°ÀÌ µÇ·Á°í ¾Ö¾²´Â °Í¡ªÀº Á×±â Àü°ú ÈÄ¿¡ À̾îÁö´Â ³ë·ÂÀÌ´Ù. Á×À½ ÀÌÈÄÀÇ »îÀº ÇÊ»ç Á¸Àç¿Í º»ÁúÀûÀ¸·Î
¾Æ¹« Â÷ÀÌ°¡ ¾ø´Ù. ÀÌ »î¿¡¼ ¿ì¸®°¡ ÇàÇÏ´Â ¸ðµç ÁÁÀº ÀÏÀÌ ¾Õ³¯ÀÇ »îÀ» Çâ»óÇÏ´Â µ¥ ¹Ù·Î ±â¿©ÇÑ´Ù. ÁøÁ¤ÇÑ Á¾±³´Â
ÀÚ¿¬»çÀÇ ¹®À» °ÅÄ¡´Â °á°ú·Î¼ »ç¶÷¿¡°Ô ºÎ¿©µÇ´Â ¹Ì´ö, °í±ÍÇÑ ¼ºÇ°ÀÇ ¸ðµç ¹Ì´öÀ» ¾ò´Â´Ù´Â ÇêµÈ Èñ¸ÁÀ» ºÏµ¸À½À¸·Î
µµ´öÀû Ÿ¸°ú ¿µÀû °ÔÀ¸¸§À» Á¶ÀåÇÏÁö ¾Ê´Â´Ù. ÂüµÈ Á¾±³´Â ÇÊ»çÀÚÀÇ »ý¸íÀÌ ÀÖ´Â µ¿¾È¿¡ ¾ÕÀ¸·Î ³ª¾Æ°¡·Á´Â Àΰ£ÀÇ ³ë·ÂÀ»
ÇÏÂú°Ô ¿©±âÁö ¾Ê´Â´Ù. ¸ðµç ÇÊ»çÀÚÀÇ ¼ÒµæÀº ù ´Ü°è¿¡¼ »ì¾Æ³²´Â ºÒ¸êÀÇ Ã¼ÇèÀ» °ÈÇÏ´Â µ¥ ¹Ù·Î ±â¿©ÇÑ´Ù.
| The pursuit
of the ideal¡ªthe striving to be Godlike¡ªis a continuous effort before
death and after. The life after death is no different in the essentials
than the mortal existence. Everything we do in this life which is
good contributes directly to the enhancement of the future life.
Real religion does not foster moral indolence and spiritual laziness
by encouraging the vain hope of having all the virtues of a noble
character bestowed upon one as a result of passing through the portals
of natural death. True religion does not belittle man's efforts
to progress during the mortal lease on life. Every mortal gain is
a direct contribution to the enrichment of the first stages of the
immortal survival experience. | |
103:5.8 »ç¶÷ÀÇ
¸ðµç ÀÌŸÀû Ã浿ÀÌ ´ÜÁö º»¼ºÀû ¹«¸® º»´ÉÀÇ ¹ß´ÞÀÏ »ÓÀ̶ó°í ¹è¿ï ¶§, ÀÌ°ÍÀº Àΰ£ÀÇ ÀÌ»óÁÖÀÇ¿¡ Ä¡¸íÀûÀÌ´Ù. ±×·¯³ª
ÀÚ½ÅÀÇ È¥¿¡ ´ëÇÑ ÀÌ ´õ ³ôÀº Ã浿ÀÌ ÇÊ»ç Áö¼º¿¡ ±êµå´Â ¿µÀû ¼¼·ÂÀ¸·ÎºÎÅÍ ³ª¿Â´Ù´Â °ÍÀ» ¾Ë°Ô µÇ¾úÀ» ¶§, Àΰ£Àº
°í±ÍÇÏ°í ÈûÂ÷°Ô ¿¡³ÊÁö¸¦ ¾ò´Â´Ù.
| It is fatal
to man's idealism when he is taught that all of his altruistic impulses
are merely the development of his natural herd instincts. But he
is ennobled and mightily energized when he learns that these higher
urges of his soul emanate from the spiritual forces that indwell
his mortal mind. | |
103:5.9 ¿µ¿øÇÏ°í
½Å¼ºÇÑ ¹«¾ùÀÌ Àڱ⠼ӿ¡ »ì¸ç ¾Ö¾´´Ù´Â °ÍÀ» ÀÏ´Ü ¿ÏÀüÈ÷ ±ú´Ý°Ô µÉ ¶§, Àΰ£À» ÀÚ½ÅÀ¸·ÎºÎÅÍ ±×¸®°í ÀÚ½ÅÀ» ³Ñ¾î¼
µé¾î¿Ã¸°´Ù. ±×·¡¼ ¿ì¸®ÀÇ ÀÌ»óÀÌ ÃÊÀΰ£ ±â¿øÀ» °¡Á³´Ù´Â »ì¾ÆÀÖ´Â ¹ÏÀ½ÀÌ ¿ì¸®°¡ Çϳª´ÔÀÇ ¾ÆµéÀ̶ó´Â ¿ì¸®ÀÇ È®½ÅÀ»
Áõ¸íÇÏ°í, ¿ì¸®ÀÇ ÀÌŸÀû È®½Å, Àΰ£ÀÇ ÇüÁ¦ »ç¶û¿¡ ´ëÇÑ °¨Á¤À» ¸¸µç´Ù.
| It lifts man
out of himself and beyond himself when he once fully realizes that
there lives and strives within him something which is eternal and
divine. And so it is that a living faith in the superhuman origin
of our ideals validates our belief that we are the sons of God and
makes real our altruistic convictions, the feelings of the brotherhood
of man. | |
103:5.10 »ç¶÷Àº
ÀÚ±âÀÇ ¿µÀû ¿µ¿ª¿¡¼ ÀÚÀ¯ÀÇÁö¸¦ °¡Áö°í ÀÖ´Ù. ÇÊ»ç Àΰ£Àº Àü´ÉÇÑ Çϳª´ÔÀÇ ¾ö°ÝÇÑ ÅëÄ¡¿¡ º¹Á¾ÇÏ´Â Èû¾ø´Â Á¾ÀÌ ¾Æ´Ï¸ç,
±â°è·ÐÀû ¿ìÁÖ °áÁ¤·Ð¿¡¼ Èñ¸Á ¾ø´Â ¼÷¸í¿¡ Èñ»ýµÇ´Â ÀÚµµ ¾Æ´Ï´Ù. Àΰ£Àº °¡Àå ÁøÁ¤À¸·Î ÀÚ½ÅÀÇ ¿µ¿øÇÑ ¿î¸íÀ» ¼³°èÇÏ´Â
ÀÚÀÌ´Ù.
| Man, in his
spiritual domain, does have a free will. Mortal man is neither a
helpless slave of the inflexible sovereignty of an all-powerful
God nor the victim of the hopeless fatality of a mechanistic cosmic
determinism. Man is most truly the architect of his own eternal
destiny. | |
103:5.11 Àΰ£Àº
¾Ð·ÂÀ» ¹Þ´Â´Ù°í ±¸¿øÀ» ¾ò°Å³ª °í±ÍÇÏ°Ô µÇÁö ¾Ê´Â´Ù. ¿µÀÇ ¼ºÀåÀº ÁøÈÇϴ ȥ ¼Ó¿¡¼ ÀϾÙ. ¾Ð·ÂÀ» °¡ÇÏ¸é ¼º°ÝÀ»
ºñ¶Ô¾îÁö°Ô ¸¸µé ¼ö ÀÖÁö¸¸, °áÄÚ ¼ºÀåÀ» ÀÚ±ØÇÏÁö ¾Ê´Â´Ù. ±³À°ÇÏ´Â ¾Ð·ÂÁ¶Â÷µµ, ºñÂüÇÑ Ã¼ÇèÀ» ¸·´Â µ¥ µµ¿òÀÌ µÉ
¼ö ÀÖ´Ù´Â Á¡¿¡¼, °Ü¿ì ºÎÁ¤ÀûÀ¸·Î À¯ÀÍÇÏ´Ù. ¸ðµç ¹Ù±ù ¾Ð·ÂÀÌ ÃÖ¼ÒÀÎ °÷¿¡¼ ¿µÀû ¼ºÀåÀÌ °¡Àå Å©´Ù. ¡°ÁÖÀÇ ¿µÀÌ
ÀÖ´Â °÷¿¡ ÀÚÀ¯°¡ ÀÖ´Ù.¡± »ç¶÷Àº °¡Á¤°ú °øµ¿Ã¼, ±³È¸¿Í ±¹°¡ÀÇ ¾Ð·ÂÀÌ °¡Àå ÀûÀ» ¶§, °¡Àå ÁÁ°Ô ¼ºÀåÇÑ´Ù. ±×·¯³ª
ÀÌ°ÍÀº Áøº¸ÇÏ´Â »çȸ¿¡¼ °¡Á¤, »çȸ´Üü, ±³È¸, ±¹°¡°¡ ÇÒ ÀÏÀÌ ¾ø´Ù´Â ¶æÀ¸·Î Çؼ®µÇ¾î¼´Â ¾È µÈ´Ù.
| But man is
not saved or ennobled by pressure. Spirit growth springs from within
the evolving soul. Pressure may deform the personality, but it never
stimulates growth. Even educational pressure is only negatively
helpful in that it may aid in the prevention of disastrous experiences.
Spiritual growth is greatest where all external pressures are at
a minimum. "Where the spirit of the Lord is, there is freedom."
Man develops best when the pressures of home, community, church,
and state are least. But this must not be construed as meaning that
there is no place in a progressive society for home, social institutions,
church, and state. | |
103:5.12 »çȸÀÇ
Á¾±³ Áý´Ü¿¡¼ ÇÑ ±¸¼º¿øÀÌ ±×·± ´ÜüÀÇ ¿ä±¸ Á¶°ÇÀ» µû¶úÀ» ¶§, ±×´Â Á¾±³Àû ½Å³äÀÌ Áø½ÇÀÎÁö, ±×¸®°í Á¾±³Àû üÇèÀÌ
»ç½ÇÀÎÁö¿¡ °üÇÏ¿© ÀÚ½ÅÀÇ °³ÀÎÀû Çؼ®À» ¿ÏÀüÈ÷ Ç¥ÇöÇÏ´Â Á¾±³ÀÇ ÀÚÀ¯¸¦ ´©¸®µµ·Ï °Ý·Á¸¦ ¹Þ¾Æ¾ß ÇÑ´Ù. Á¾±³ Áý´ÜÀÇ ¾ÈÀüÀº,
µ¿ÁúÀÇ ½ÅÇÐÀ» °¡Áö´Â °ÍÀÌ ¾Æ´Ï¶ó, ¿µÀûÀ¸·Î ÅëÀϵǴ µ¥ ´Þ·Á ÀÖ´Ù. Á¾±³ Áý´ÜÀº ¡°ÀÚÀ¯ »ç»ó°¡¡±°¡ µÉ ÇÊ¿ä ¾øÀÌ,
ÀÚÀ¯·Ó°Ô »ý°¢ÇÏ´Â ÀÚÀ¯¸¦ ´©¸± ¼ö ÀÖ¾î¾ß ÇÑ´Ù. ¾î¶² ±³È¸µçÁö »ì¾Æ °è½Å Çϳª´ÔÀ» ¿¹¹èÇÏ°í, »ç¶÷ÀÌ ÇüÁ¦ÀÎ °ÍÀÌ ¿Ç´Ù°í
ÀÎÁ¤ÇÏ°í, °¨È÷ ±× ±¸¼º¿ø¿¡°Ô ¾î¶² ±³¸®ÀÇ ¾Ð·Âµµ ÁÖÁö ¾Ê´Â´Ù¸é Å« Èñ¸ÁÀÌ ÀÖ´Ù.
| When a member
of a social religious group has complied with the requirements of
such a group, he should be encouraged to enjoy religious liberty
in the full expression of his own personal interpretation of the
truths of religious belief and the facts of religious experience.
The security of a religious group depends on spiritual unity, not
on theological uniformity. A religious group should be able to enjoy
the liberty of freethinking without having to become "freethinkers."
There is great hope for any church that worships the living God,
validates the brotherhood of man, and dares to remove all creedal
pressure from its members. |
6. Philosophic Co-ordination Theology is the study of the actions and reactions of the human spirit; it can never become a science since it must always be combined more or less with psychology in its personal expression and with philosophy in its systematic portrayal. Theology is always the study of your religion; the study of another's religion is psychology. | ||
103:6.2 »ç¶÷ÀÌ
¹Ù±ù¿¡¼ ±×ÀÇ ¿ìÁÖ¸¦ ¿¬±¸ÇÏ°í Á¶»çÇÏ´Â ÀÏ¿¡ Á¢±ÙÇÒ ¶§, ±×´Â ¿©·¯ °¡Áö ÀÚ¿¬ °úÇÐÀ» ¸¸µé¾î³½´Ù. ÀڽŰú ¿ìÁÖÀÇ ¿¬±¸¸¦
³»¸é¿¡¼ Á¢±ÙÇÒ ¶§, ±×´Â ½ÅÇаú ÇüÀÌ»óÇп¡ ±â¿øÀ» ÁØ´Ù. »ç¹°°ú Á¸Àçµé·Î ÀÌ·ç¾îÁø ¿ìÁÖ¿¡ Á¢±ÙÇÏ´Â ÀÌ µÎ °¡Áö Á¤¹Ý´ëµÇ´Â
±æ¿¡¼ ¾òÀº Á¶»ç °á°ú¿Í °¡¸£Ä§ »çÀÌ¿¡ óÀ½¿¡ ³ªÅ¸³ªµµ·Ï Á¤ÇØÁø ¸¹Àº Â÷ÀÌÁ¡À» Á¶ÈÇÏ·Á´Â ³ë·ÂÀ¸·Î, ÈÄÀÏ¿¡ öÇÐÀ̶ó´Â
±â¼úÀÌ ¹ß´ÞÇÑ´Ù.
| When man approaches
the study and examination of his universe from the outside, he brings
into being the various physical sciences; when he approaches the
research of himself and the universe from the inside, he gives origin
to theology and metaphysics. The later art of philosophy develops
in an effort to harmonize the many discrepancies which are destined
at first to appear between the findings and teachings of these two
diametrically opposite avenues of approaching the universe of things
and beings. | |
103:6.3 Á¾±³´Â
¿µÀûÀÎ °üÁ¡, Àΰ£ üÇèÀÇ ³»¸é¼ºÀ» ±ú´Ý´Â °Í°ú °ü·ÃÀÌ ÀÖ´Ù. Àΰ£ÀÇ ¿µÀûÀÎ º»¼ºÀº ±×¿¡°Ô ¹Ù±ù¿¡ ÀÖ´Â ¿ìÁÖ¸¦ ¾È¿¡¼
º¸´Â ±âȸ¸¦ ¸¶·ÃÇØ ÁØ´Ù. µû¶ó¼, ¼øÀüÈ÷ ¼º°ÝÀÌ Ã¼ÇèÇÏ´Â ³»¸é¼ºÀÇ °ßÁö¿¡¼ º¸¾ÒÀ» ¶§, ¸ðµç âÁ¶´Â º»ÁúÀûÀ¸·Î ¿µÀûÀÎ
°Íó·³ º¸ÀÌ´Â °ÍÀÌ »ç½ÇÀÌ´Ù.
| Religion has
to do with the spiritual viewpoint, the awareness of the insideness
of human experience. Man's spiritual nature affords him the opportunity
of turning the universe outside in. It is therefore true that, viewed
exclusively from the insideness of personality experience, all creation
appears to be spiritual in nature. | |
103:6.4 Àΰ£ÀÌ
ÀÚ½ÅÀÇ ½Åü °¨°¢°ú °ü·ÃµÈ Áö¼º Áö°¢ÀÇ ¹°ÁúÀû ÀÚÁúÀ» ÅëÇØ ¿ìÁÖ¸¦ ºÐ¼®ÀûÀ¸·Î °üÂûÇÒ ¶§, ¿ìÁÖ´Â ±â°èÀûÀÌ°í ¿¡³ÊÁö¿Í
¹°Áú·Î º¸ÀδÙ. ÀÌ·¯ÇÑ ½Çü¸¦ ¿¬±¸ÇÏ´Â ±â¹ýÀº ¾È¿¡ ÀÖ´Â ¿ìÁÖ¸¦ ¹Ù±ùÀ¸·Î ³»³õ´Âµ¥ ÀÖ´Ù.
| When man analytically
inspects the universe through the material endowments of his physical
senses and associated mind perception, the cosmos appears to be
mechanical and energy-material. Such a technique of studying reality
consists in turning the universe inside out. | |
103:6.5 ¿ìÁÖ¿¡
´ëÇÏ¿© ³í¸®¿Í ÀÏ°ü¼ºÀÌ Àִ öÇÐ °³³äÀº À¯¹°·ÐÀ̳ª À¯½É·ÐÀÇ[2] °¡¼³ À§¿¡ ¼¼¿ï ¼ö ¾øÀ¸´Ï, ÀÌ´Â ÀÌ µÎ »ý°¢ ü°è°¡,
º¸ÆíÀûÀ¸·Î Àû¿ëµÇ¾úÀ» ¶§ ¿ìÁÖ¸¦ ¿Ö°îÇÏ¿© º¸µµ·Ï °¿äµÇ±â ¶§¹®ÀÌ´Ù. Áï ÀüÀÚ´Â ³»¸éÀ» ¹Ù±ù¿¡¼ º¸´Â ¿ìÁÖ¸¦ Á¢ÃËÇϸç,
ÈÄÀÚ´Â ¹Ù±ùÀ» ¾È¿¡¼ º¸´Â ¿ìÁÖÀÇ ¼ºÁúÀ» ±ú´Ý´Â´Ù. ±×·¯¸é °úÇÐÀ̳ª Á¾±³´Â °áÄÚ ±× ÀÚü·Î¼ ÀúÀý·Î, È¥ÀÚ ÈûÀ¸·Î,
Àΰ£ öÇÐÀÇ ¾È³»°¡ ¾øÀÌ, ½ÅÀÇ °è½ÃÀÇ ºûÀ» ¹ÞÁö ¾Ê°í¼, º¸ÆíÀû Áø¸® ¹× °ü°è¸¦ ÀûÀýÈ÷ ÀÌÇØÇϱ⸦ ¹Ù¶ö ¼ö ¾ø´Ù.
*°¢ÁÖ[2] : À¯½É·Ð(spiritism)Àº Á×Àº µÚ¿¡ ¿ÀÁ÷ ¿µÀÌ »ì¾Æ³²´Â´Ù´Â ÀÌ·ÐÀ̸ç, ½É·É¼ú(spiritualism)°ú ´Ù¸£´Ù. | A logical and
consistent philosophic concept of the universe cannot be built up
on the postulations of either materialism or spiritism, for both
of these systems of thinking, when universally applied, are compelled
to view the cosmos in distortion, the former contacting with a universe
turned inside out, the latter realizing the nature of a universe
turned outside in. Never, then, can either science or religion,
in and of themselves, standing alone, hope to gain an adequate understanding
of universal truths and relationships without the guidance of human
philosophy and the illumination of divine revelation. | |
103:6.6 Àΰ£
¾È¿¡ ÀÖ´Â ¿µÀº Ç×»ó Áö¼ºÀÇ ÀÛ¿ë°ú ±â¹ý¿¡ µû¶ó ÀÚ¾Æ-½ÇÇö°ú Ç¥Çö¿¡ ÀÇÁ¸ÇØ¾ß ÇÑ´Ù. ¸¶Âù°¡Áö·Î ¹°ÁúÀû ½Çü¿¡ ´ëÇÑ
Àΰ£ÀÇ ¿ÜÀû üÇèÀº ±× üÇèÇÏ´Â ¼º°ÝÀÚÀÇ Áö¼º ÀǽĿ¡ ¹ÙÅÁÀ» µÐ´Ù. µû¶ó¼ ¿µÀûÀÌ°í, ¹°ÁúÀûÀÎ, Àΰ£ üÇèÀÇ ³»ÀûÀÎ
°Í°ú ¿ÜÀûÀÎ °ÍÀº Ç×»ó Áö¼ºÀÇ ±â´É°ú °ü·ÃµÇ¸ç, ÀǽÄÀû ±ú´ÞÀ½¿¡ °üÇؼ´Â, Áö¼º È°µ¿¿¡ ÀÇÇØ Á¶°ÇȵȴÙ. Àΰ£Àº Áö¼º¿¡¼
¹°ÁúÀ» üÇèÇÑ´Ù; »ç¶÷Àº È¥ ¼Ó¿¡¼ ¿µÀû ½Çü¸¦ üÇèÇÏÁö¸¸, Áö¼º¿¡¼ ÀÌ Ã¼ÇèÀ» ÀǽÄÇÏ°Ô µÈ´Ù. Áö´ÉÀº ÇÊ»çÀÚ°¡ °Þ´Â
üÇèÀÇ ÃÑÇÕ¿¡ ´ëÇØ Á¶È½ÃÅ°°í, Ç×»ó Á¶Á¤ÇÏ°í Á¦ÇÑÇÑ´Ù. ¿¡³ÊÁö ¹× »ç¹°, ±×¸®°í ¿µÀû °¡Ä¡, ÀÌ µÎ °¡Áö´Â ÀǽÄÀÇ
Áö¼º ¸Åü¸¦ ÅëÇØ Çؼ®ÇÔ¿¡ µû¶ó »ö±òÀ» ¾ò´Â´Ù.
| Always must
man's inner spirit depend for its expression and self-realization
upon the mechanism and technique of the mind. Likewise must man's
outer experience of material reality be predicated on the mind consciousness
of the experiencing personality. Therefore are the spiritual and
the material, the inner and the outer, human experiences always
correlated with the mind function and conditioned, as to their conscious
realization, by the mind activity. Man experiences matter in his
mind; he experiences spiritual reality in the soul but becomes conscious
of this experience in his mind. The intellect is the harmonizer
and the ever-present conditioner and qualifier of the sum total
of mortal experience. Both energy-things and spirit values are colored
by their interpretation through the mind media of consciousness.
| |
103:6.7 °úÇаú
Á¾±³°¡ ´õ Á¶ÈµÇ±â À§ÇØ Á¶À²ÇÏ´Â µ¥ ³ÊÈñ°¡ ¾î·Á¿òÀ» °Þ´Â °ÍÀº Áß°£¿¡ °³ÀçÇÏ´Â ¸ð·Ð½Ã¾Æ »ç¹° ¹× Á¸Àç°¡ ÀÖ´Â ¼¼°èÀÇ
¿µ¿ªÀ» ³ÊÈñ°¡ ÀüÇô ¸ð¸£±â ¶§¹®ÀÌ´Ù. Áö¿ª ¿ìÁÖ´Â ½Çü°¡ ¸í½ÃµÇ´Â ¼¼ ´Ü°è·Î ÀÌ·ç¾îÁ® ÀÖ´Ù: ¹°Áú, ¸ð·Ð½Ã¾Æ, ¿µÀÌ´Ù.
¸ð·Ð½Ã¾Æ °¢µµÀÇ Á¢±ÙÀº ¹°¸® °úÇп¡¼ ¹ß°ßµÈ °Í°ú Á¾±³ Áö¼ºÀÇ ÀÛ¿ë »çÀÌ¿¡ ÀÖ´Â ¸ðµç Â÷À̸¦ ¾ø¾Ö¹ö¸°´Ù. À̼ºÀº °úÇÐÀ»
ÀÌÇØÇÏ´Â ±â¹ýÀÌ´Ù; ¹ÏÀ½Àº Á¾±³ÀÇ ÅëÂû·ÂÀ» ¾ò´Â ±â¹ýÀÌ´Ù; ¸ðŸ´Â ¸ð·Ð½Ã¾Æ ´Ü°èÀÇ ±â¹ýÀÌ´Ù. ¸ðŸ´Â ºÒ¿ÏÀüÇÑ ¼ºÀåÀ»
º¸»óÇϱâ À§ÇØ ½ÃÀÛÇÏ´Â ¹°Áú ÃÊ¿ùÀÇ ½Çü ¹Î°¨¼ºÀ̸ç, ±×°ÍÀº º»ÁúÀû Áö½Ä-À̼º°ú º»ÁúÀû ¹ÏÀ½-ÅëÂû·ÂÀ» À§ÇÑ °ÍÀÌ´Ù.
¸ðŸ´Â ¹°Áú ¼º°ÝÀÚ°¡ µµ´ÞÇÒ ¼ö ¾ø´Â, ¼·Î ´Þ¶óÁö´Â ½Çü ÆľÇÀ» ÃÊ¿ù öÇÐÀ¸·Î ÀýÃæÇÏ´Â °ÍÀÌ´Ù. ¸ðŸ´Â ¾î´À Á¤µµ
À°Ã¼·Î »ç´Â ¹°Áú Àλý ÀÌÈÄ¿¡ »ì¾Æ³²Àº üÇè¿¡ ¹ÙÅÁÀ» µÐ´Ù. ±×·¯³ª »ó´çÈ÷ µ¿¶³¾îÁø °úÇаú Á¾±³ ºÐ¾ßÀÇ »óÈ£ ÀÛ¿ëÀ»
ÀýÃæÇÏ´Â ¾î¶² ¹æ¹ýÀ» ¼ÒÀ¯ÇÏ´Â °ÍÀÌ ¹Ù¶÷Á÷ÇÏ´Ù´Â °ÍÀ» ¸¹Àº ÇÊ»çÀÚ°¡ ÀνÄÇß´Ù. ±×¸®°í ÇüÀÌ»óÇÐÀº Àß ¾Ë·ÁÁø ÀÌ °£°Ý¿¡
´Ù¸®¸¦ ³õÀ¸·Á°í, »ç¶÷ÀÌ ¾µµ¥¾øÀÌ ½ÃµµÇÑ °á°úÀÌ´Ù. ±×·¯³ª Àΰ£ÀÇ ÇüÀÌ»óÇÐÀº ºûÀ» ´øÁö±âº¸´Ù »ç¶÷À» Çê°¥¸®°Ô ÇÑ´Ù´Â
°ÍÀÌ ÀÔÁõµÇ¾ú´Ù. ÇüÀÌ»óÇÐÀº Àǵµ´Â ÁÁ¾ÒÁö¸¸, ¸ð·Ð½Ã¾Æ ¸ðŸÀÇ ºÎÀ縦 ¸Þ¿ì·Á°í, »ç¶÷ÀÌ ¾µµ¥¾ø´Â ³ë·ÂÀ» ±â¿ï¿´´Ù´Â
°ÍÀ» ³ªÅ¸³½´Ù.
| Your difficulty
in arriving at a more harmonious co-ordination between science and
religion is due to your utter ignorance of the intervening domain
of the morontia world of things and beings. The local universe consists
of three degrees, or stages, of reality manifestation: matter, morontia,
and spirit. The morontia angle of approach erases all divergence
between the findings of the physical sciences and the functioning
of the spirit of religion. Reason is the understanding technique
of the sciences; faith is the insight technique of religion; mota
is the technique of the morontia level. Mota is a supermaterial
reality sensitivity which is beginning to compensate incomplete
growth, having for its substance knowledge-reason and for its essence
faith-insight. Mota is a superphilosophical reconciliation of divergent
reality perception which is nonattainable by material personalities;
it is predicated, in part, on the experience of having survived
the material life of the flesh. But many mortals have recognized
the desirability of having some method of reconciling the interplay
between the widely separated domains of science and religion; and
metaphysics is the result of man's unavailing attempt to span this
well-recognized chasm. But human metaphysics has proved more confusing
than illuminating. Metaphysics stands for man's well-meant but futile
effort to compensate for the absence of the mota of morontia. | |
103:6.8 ÇüÀÌ»óÇÐÀº
½ÇÆÐÀÎ °ÍÀÌ ÀÔÁõµÇ¾ú´Ù. »ç¶÷Àº ¸ðŸ¸¦ ÆľÇÇÒ ¼ö ¾ø´Ù. °è½Ã´Â ¹°Áú¼¼°è ¾È¿¡¼ ¸ðŸÀÇ Áø¸® ¹Î°¨¼ºÀÌ ºÎÀçÇÏ´Â °ÍÀ»
¸Þ¿ï ¼ö ÀÖ´Â À¯ÀÏÇÑ ±â¹ýÀÌ´Ù. °è½Ã´Â ÁøÈÇÏ´Â ±¸Ã¼¿¡¼ À̼ºÀ¸·Î °³¹ßµÈ ÇüÀÌ»óÇÐÀÇ È¥¶õÀ» ±ÇÀ§ÀÖ°Ô ºÐ¸íÈ÷ ¹àÈù´Ù.
| Metaphysics
has proved a failure; mota, man cannot perceive. Revelation is the
only technique which can compensate for the absence of the truth
sensitivity of mota in a material world. Revelation authoritatively
clarifies the muddle of reason-developed metaphysics on an evolutionary
sphere. | |
103:6.9 °úÇÐÀº
Àΰ£ÀÇ ¹°¸®Àû ȯ°æ, ¿¡³ÊÁö ¹°ÁúÀÇ ¼¼°è¸¦ ¿¬±¸ÇÏ·Á´Â ½ÃµµÀÌ´Ù; Á¾±³´Â »ç¶÷ÀÌ ¿µÀû °¡Ä¡°¡ ÀÖ´Â ¿ìÁÖ¸¦ üÇèÇÏ´Â °ÍÀÌ´Ù;
öÇÐÀº ³Î¸® ºÐ¸®µÈ °³³äµéÀÇ ¹ß°ßµéÀ» Á¤¸®ÇÏ°í ¿ìÁÖ¸¦ ÇâÇÑ ÇÕ¸®ÀûÀÌ°í ÅëÀÏµÈ Åµµ¿Í °°Àº °ÍÀ¸·Î ¿¬°ü½ÃÅ°·Á´Â Àΰ£ÀÇ
Áö¼º ³ë·Â¿¡ ÀÇÇØ ¹ßÀüµÇ¾î ¿Ô´Ù. °è½Ã·Î ºÐ¸íÇØÁø öÇÐÀº, ¸ðŸ°¡ ¾ø´Â »óȲ¿¡¼, ±×¸®°í ¸ðŸ¸¦ ´ë½ÅÇÏ´Â, Àΰ£ÀÇ
À̼ºÀÇ ´ë¿ëÇ°¡ªÇüÀÌ»óÇСªÀÌ ºØ±«ÇÏ°í ½ÇÆÐÇÑ »óȲ¿¡¼, ÀûÀýÇÏ°Ô È°µ¿ÇÑ´Ù.
| Science is
man's attempted study of his physical environment, the world of
energy-matter; religion is man's experience with the cosmos of spirit
values; philosophy has been developed by man's mind effort to organize
and correlate the findings of these widely separated concepts into
something like a reasonable and unified attitude toward the cosmos.
Philosophy, clarified by revelation, functions acceptably in the
absence of mota and in the presence of the breakdown and failure
of man's reason substitute for mota-metaphysics. | |
103:6.10 ¿¾³¯
»ç¶÷Àº ¿¡³ÊÁö ´Ü°è¿Í ¿µ ´Ü°è¸¦ ±¸º°ÇÏÁö ¾Ê¾Ò´Ù. ¼öÇÐÀûÀÎ °Í°ú ÀÇÁö°¡ ÀÖ´Â °ÍÀ» óÀ½À¸·Î ºÐ¸®ÇÏ·Á°í ¾Ö¾´ °ÍÀº º¸¶ó
ÀÎÁ¾°ú ±× ¾Èµå Á¾Á· ÈÄ°èÀÚµéÀ̾ú´Ù. Á¡Á¡ ´õ ¹®¸íÈµÈ Àΰ£Àº »ý¸íÀÌ ÀÖ´Â °Í°ú ¾ø´Â °ÍÀ» ±¸ºÐÇÑ, Ãʱ⠱׸®½ºÀΰú
¼ö¸Þ¸£ÀÎÀÇ ¹ßÀÚÃ븦 µû¶ú´Ù. ±×¸®°í ¹®¸íÀÌ Áøº¸ÇÔ¿¡ µû¶ó¼, öÇÐÀº ¿µ °³³ä°ú ¿¡³ÊÁö °³³ä »çÀÌ¿¡ Ç×»ó ¹ú¾îÁö´Â Æ´¿¡
´Ù¸®¸¦ ³õ¾Æ¾ß ÇÒ °ÍÀÌ´Ù. ±×·¯³ª °ø°£ÀÇ ½Ã°£¿¡¼ ÀÌ·± ºÐ¸®µéÀº ÃÖ»óÀ§ ¾È¿¡¼ Çϳª°¡ µÈ´Ù.
| Early man did
not differentiate between the energy level and the spirit level.
It was the violet race and their Andite successors who first attempted
to divorce the mathematical from the volitional. Increasingly has
civilized man followed in the footsteps of the earliest Greeks and
the Sumerians who distinguished between the inanimate and the animate.
And as civilization progresses, philosophy will have to bridge ever-widening
gulfs between the spirit concept and the energy concept. But in
the time of space these divergencies are at one in the Supreme.
| |
103:6.11 °úÇÐÀº
Ç×»ó À̼º¿¡ ±Ù°ÅÇØ¾ß ÇÏÁö¸¸, »ó»ó·Â°ú ÃßÃøÀÇ ¹üÀ§¸¦ ¿¬ÀåÇϴµ¥ µµ¿òÀÌ µÈ´Ù. Á¾±³´Â ºñ·Ï À̼ºÀÌ ¾ÈÁ¤½ÃÅ°´Â ¿µÇâ°ú
µµ¿òÀÌ µÇ´Â ½Ã³àÀ̱ä ÇÏÁö¸¸ ¿µ¿øÈ÷ ¹ÏÀ½¿¡ ÀÇÁ¸ÇÑ´Ù. ±×¸®°í ÀÚ¿¬ ¼¼°è¿Í ¿µÀû ¼¼°è, °úÇаú Á¾±³ÀÇ Çö»ó¿¡ ´ëÇÑ À߸øµÈ
Çؼ®ÀÌ Ç×»ó ÀÖ¾ú°í ¾ÕÀ¸·Îµµ ±×·² °ÍÀÌ´Ù. À̼ºÀº ¾ÈÁ¤½ÃÅ°°í µµ¿òÀÌ µÇ´Â ¿µÇâ·ÂÀÌ°í º¸¿ÏÀûÀÎ °ÍÀÌÁö¸¸, Á¾±³´Â ¿µ¿øÈ÷
¹ÏÀ½¿¡ ÀÇÁ¸ÇÑ´Ù. ±×¸®°í ÀÚ¿¬ ¼¼°è¿Í ¿µÀû ¼¼°è, °úÇаú Á¾±³ Çö»ó¿¡ ´ëÇÑ À߸øµÈ Çؼ®ÀÌ Ç×»ó ÀÖ¾ú°í, ¾ÕÀ¸·Îµµ ±×·²
°ÍÀÌ´Ù.
| Science must
always be grounded in reason, although imagination and conjecture
are helpful in the extension of its borders. Religion is forever
dependent on faith, albeit reason is a stabilizing influence and
a helpful handmaid. And always there have been, and ever will be,
misleading interpretations of the phenomena of both the natural
and the spiritual worlds, sciences and religions falsely so called. | |
103:6.12 °úÇп¡
´ëÇÑ ºÒ¿ÏÀüÇÑ ÀÌÇØ, Á¾±³¿¡ ´ëÇÑ Èñ¹ÌÇÑ À¯Áö, ±×¸®°í ÇüÀÌ»óÇÐÀÇ ½ÇÆÐÇÑ ½Ãµµ·ÎºÎÅÍ, Àΰ£Àº öÇÐÀÇ »À´ë¸¦ ±¸¼ºÇÏ·Á°í
½ÃµµÇß´Ù. ±×¸®°í Çö´ëÀÎÀº ¹°Áú°ú ¿µ ¼¼°è »çÀÌÀÇ Áß¿äÇÏ°í ¾ø¾î¼´Â ¾È µÉ ÇüÀÌ»óÇÐÀûÀÎ ¿¬°á°í¸®ÀÇ ºØ±«¿Í À°Ã¼ÀûÀÌ°í
¿µÀû »çÀÌÀÇ ¸ð·Ð½Ã¾Æ °ÝÂ÷¸¦ ¸Þ¿ì´Â ÇüÀÌ»óÇÐÀÇ ½ÇÆа¡ ¾Æ´Ï¾ú´Ù¸é ÀڽŰú ¿ìÁÖ¿¡ ´ëÇÑ °¡Ä¡ ÀÖ°í ¸Å·ÂÀûÀΠöÇÐÀ» ±¸ÃàÇÒ
¼ö ÀÖ¾úÀ» °ÍÀÌ´Ù. ÇÊ»ç Àΰ£¿¡°Ô´Â ¸ð·Ð½Ã¾Æ Áö¼º°ú ¹°Áú¿¡ °üÇÑ °³³äÀÌ ºÎÁ·ÇÏ´Ù; ±×¸®°í °è½Ã´Â ¿ìÁÖ¿¡ ´ëÇÑ ³í¸®Àû
öÇÐÀ» ¼¼¿ì±â À§ÇÏ¿©, ±× ¿ìÁÖ¿¡¼ È®½ÇÇÏ°í ¾ÈÁ¤µÈ ÀÚ±â ÀÚ¸®¸¦ ¸¸Á·½º·´°Ô ÀÌÇØÇϱâ À§ÇÏ¿©, Àΰ£ÀÌ ¹«Ã´ ±ä±ÞÈ÷ ÇÊ¿äÇÑ
ÀÌ °³³ä ÀÚ·áÀÇ ºÎÁ·À» ¸Þ¿ì´Â À¯ÀÏÇÑ ±â¹ýÀÌ´Ù.
| Out of his
incomplete grasp of science, his faint hold upon religion, and his
abortive attempts at metaphysics, man has attempted to construct
his formulations of philosophy. And modern man would indeed build
a worthy and engaging philosophy of himself and his universe were
it not for the breakdown of his all-important and indispensable
metaphysical connection between the worlds of matter and spirit,
the failure of metaphysics to bridge the morontia gulf between the
physical and the spiritual. Mortal man lacks the concept of morontia
mind and material; and revelation is the only technique for atoning
for this deficiency in the conceptual data which man so urgently
needs in order to construct a logical philosophy of the universe
and to arrive at a satisfying understanding of his sure and settled
place in that universe. | |
103:6.13 °è½Ã´Â
ÁøÈ Àΰ£ÀÌ ¸ð·Ð½Ã¾Æ °£°ÝÀ» ¸Þ¿ì´Â À¯ÀÏÇÑ Èñ¸ÁÀÌ´Ù. ¸ðŸÀÇ µµ¿ò ¾øÀÌ, ¹ÏÀ½°ú À̼ºÀº ÇÕ¸®Àû ¿ìÁÖ¸¦ ÆľÇÇÏ°í ¿¬±¸ÇÒ
¼ö ¾ø´Ù. ¸ðŸÀÇ ÅëÂû·ÂÀÌ ¾øÀÌ, ÇÊ»ç Àΰ£Àº ¹°Áú ¼¼°èÀÇ Çö»ó¿¡¼ ¼±¤ý»ç¶û¤ýÁø¸®¸¦ ºÐº°ÇÒ ¼ö ¾ø´Ù.
| Revelation
is evolutionary man's only hope of bridging the morontia gulf. Faith
and reason, unaided by mota, cannot conceive and construct a logical
universe. Without the insight of mota, mortal man cannot discern
goodness, love, and truth in the phenomena of the material world.
| |
103:6.14 Àΰ£ÀÇ
öÇÐÀÌ ¹°Áú¼¼°è¸¦ ÇâÇÏ¿© »ó´çÈ÷ ±â¿ï¾îÁú ¶§, À̼ºÁÖÀdzª ÀÚ¿¬ÁÖÀÇ°¡ µÈ´Ù. öÇÐÀÌ ¿µÀû ¼öÁØÀ¸·Î ±â¿ï¾îÁö¸é ÀÌ»óÁÖÀdzª
½ÅºñÁÖÀÇ°¡ µÇ±âµµ ÇÑ´Ù. öÇÐÀÌ ÇüÀÌ»óÇп¡ ±â´î Á¤µµ·Î ºÒÇàÇÒ ¶§, öÇÐÀº ³¡¾øÀÌ È¸ÀÇÀûÀÌ°í È¥¶õ¿¡ ºüÁö°Ô µÈ´Ù.
Áö³ ½Ã´ë¿¡, »ç¶÷ÀÇ Áö½Ä°ú ÁöÀû Æò°¡ÀÇ ´ëºÎºÐÀº ÀÌ ¼¼ °¡Áö ÆľÇÀÇ ¿Ö°î Áß Çϳª¿¡ ºüÁ³´Ù. öÇÐÀº °¨È÷ Á÷¼± ¸ð¾çÀÇ
³í¸®·Î ½Çü¿¡ °üÇÑ Çؼ®À» ¿¹ÃøÇÏÁö ¾Ê´Â´Ù. öÇÐÀº °áÄÚ ½Çü°¡ Ÿ¿ø ¸ð¾çÀ¸·Î ±ÕÇüµÈ °Í, ±×¸®°í ¸ðµç °ü°è °³³äÀÌ
º»ÁúÀûÀ¸·Î ±Á¾îÁø °ÍÀ» °£°úÇؼ´Â ¾È µÈ´Ù.
| When the philosophy
of man leans heavily toward the world of matter, it becomes rationalistic
or naturalistic. When philosophy inclines particularly toward the
spiritual level, it becomes idealistic or even mystical. When philosophy
is so unfortunate as to lean upon metaphysics, it unfailingly becomes
skeptical, confused. In past ages, most of man's knowledge and intellectual
evaluations have fallen into one of these three distortions of perception.
Philosophy dare not project its interpretations of reality in the
linear fashion of logic; it must never fail to reckon with the elliptic
symmetry of reality and with the essential curvature of all relation
concepts. | |
103:6.15 ÇÊ»ç
Àΰ£ÀÌ µµ´ÞÇÒ ¼ö ÀÖ´Â °¡Àå ³ôÀº öÇÐÀº °úÇÐÀÇ À̼º¿¡, Á¾±³ÀÇ ¹ÏÀ½¿¡, °è½Ã¿¡ ÀÇÇÑ Á¦°øµÈ Áø½ÇµÈ ÅëÂû¿¡ ³í¸®ÀûÀ¸·Î
±âÃʸ¦ µÎ¾î¾ß ÇÑ´Ù. ÀÌ·¯ÇÑ ÅëÇÕ¿¡ ÀÇÇØ Àΰ£ÀÌ Àû´çÇÑ ÇüÀÌ»óÇÐÀ» °³¹ßÇÏÁö ¸øÇÑ °Í°ú ¸ð·Ð½Ã¾Æ ¸ðŸ¸¦ ÀÌÇØÇÏÁö ¸øÇÏ´Â
°ÍÀ» º¸»óÇÒ ¼ö ÀÖ´Ù.
| The highest
attainable philosophy of mortal man must be logically based on the
reason of science, the faith of religion, and the truth insight
afforded by revelation. By this union man can compensate somewhat
for his failure to develop an adequate metaphysics and for his inability
to comprehend the mota of the morontia. |
103:7.1 °úÇÐÀº À̼ºÀ¸·Î À¯ÁöµÇ°í, Á¾±³´Â ¹ÏÀ½À¸·Î À¯ÁöµÈ´Ù. ¹ÏÀ½Àº ºñ·Ï À̼º¿¡ ±Ù°ÅÇÏÁö ¾ÊÁö¸¸ À̼ºÀûÀÌ´Ù; ºñ·Ï ³í¸®¿Í´Â ¹«°üÇÏÁö¸¸, ±×·±µ¥µµ °ÇÀüÇÑ ³í¸®¿¡ ÀÇÇØ Àå·ÁµÈ´Ù. ¹ÏÀ½Àº ½ÉÁö¾î ÀÌ»óÀûÀΠöÇÐÀ¸·Îµµ ±æ·¯Áú ¼ö ¾ø´Ù; ½ÇÁ¦·Î ¹ÏÀ½Àº °úÇаú ÇÔ²² ±×·¯ÇÑ Ã¶ÇÐÀÇ ±Ù¿øÀÌ´Ù. ¹ÏÀ½, Áï Àΰ£ÀÇ Á¾±³Àû ÅëÂûÀº °è½Ã¸¦ ÅëÇؼ¸¸ È®½ÇÈ÷ ÀüÇØÁú ¼ö ÀÖ°í, ¿µ(spirit)À̽ŠÇϳª´ÔÀÇ ¿µÀû Á¶ÀýÀÚÀÇ °è½É°ú ÇÔ²² ÇÊ»ç ¼º°Ý(personal) üÇè¿¡ ÀÇÇؼ¸¸ È®½ÇÈ÷ ³ô¾ÆÁú ¼ö ÀÖ´Ù. | 7. Science and Religion Science is sustained by reason, religion by faith. Faith, though not predicated on reason, is reasonable; though independent of logic, it is nonetheless encouraged by sound logic. Faith cannot be nourished even by an ideal philosophy; indeed, it is, with science, the very source of such a philosophy. Faith, human religious insight, can be surely instructed only by revelation, can be surely elevated only by personal mortal experience with the spiritual Adjuster presence of the God who is spirit. | |
103:7.2 ÁøÁ¤ÇÑ
±¸¿øÀº, ¹°Áú ½ÅºÐÀ¸·ÎºÎÅÍ ¸ð·Ð½Ã¾Æ Á¢ÃËÀÌ ÀÖ´Â ¿µ¿ªÀ» °ÅÃļ, ¿µÀû »óÈ£ °ü°è°¡ ÀÖ´Â ³ôÀº ¿ìÁÖ »óÅ¿¡ À̸£±â±îÁö,
ÇÊ»ç Áö¼º¿¡ ´ëÇÑ ½Å¼ºÇÑ ÁøÈ ±â¹ýÀÌ´Ù. Áö»óÀÇ ÁøÈ¿¡ µû¸¥ ¹°ÁúÀû Á÷°ü º»´ÉÀÌ ³í¸®·Î µûÁ® ¾òÀº Áö½ÄÀÇ ÃâÇöº¸´Ù
¾Õ¼µíÀÌ, ¿µÀû Á÷°üÀÇ ÅëÂû·ÂÀÌ ³ªÅ¸³ª´Â °ÍÀº ¸ð·Ð½Ã¾Æ¿Í ¿µ(spirit) À̼ºÀÌ ³ªÁß¿¡ ÃâÇöÇÏ°í, Çϴÿ¡¼ ÁøÈÇÏ´Â
ÈǸ¢ÇÑ °èȹÀ» üÇèÇÒ °ÍÀ» ¹Ì¸® ¾Ë¸®¸ç, ÀÌ ÇÏ´ÃÀÇ ÁøÈ´Â ÀϽÃÀû Àΰ£ÀÇ ÀáÀ缺À» ½ÇÁ¦·Î, ¿µ¿øÇÑ ½Å¼ºÀ» °¡Áø Àΰ£,
ÆĶó´ÙÀ̽º ÃÖÈÄÀÚ·Î º¯Çü½ÃÅ°´Â ¾÷¹«ÀÌ´Ù.
| True salvation
is the technique of the divine evolution of the mortal mind from
matter identification through the realms of morontia liaison to
the high universe status of spiritual correlation. And as material
intuitive instinct precedes the appearance of reasoned knowledge
in terrestrial evolution, so does the manifestation of spiritual
intuitive insight presage the later appearance of morontia and spirit
reason and experience in the supernal program of celestial evolution,
the business of transmuting the potentials of man the temporal into
the actuality and divinity of man the eternal, a Paradise finaliter.
| |
103:7.3 ±×·¯³ª
»ó½ÂÇÏ´Â Àΰ£ÀÌ Çϳª´Ô üÇèÀ» ¾òÀ¸·Á°í ¾ÈÀ¸·Î, ÆĶó´ÙÀ̽º¸¦ ÇâÇÏ¿© ¼ÕÀ» »¸À½¿¡ µû¶ó¼, ¸¶Âù°¡Áö·Î ±× »ç¶÷Àº ¹°Áú
¿ìÁÖÀÇ ¿¡³ÊÁö¸¦ ÀÌÇØÇϱâ À§ÇÏ¿© ¹Ù±ùÀ¸·Î, °ø°£À» ÇâÇÏ¿© ¼ÕÀ» »¸°í ÀÖÀ» °ÍÀÌ´Ù. °úÇÐÀÇ Áøº¸´Â »ç¶÷ÀÌ ¶¥¿¡¼ »ç´Â
Àλý¿¡¸¸ ±¹ÇѵÇÁö ¾Ê´Â´Ù. Àΰ£ÀÌ Áö¿ª ¿ìÁÖ¿Í ÃÊ¿ìÁÖ¸¦ ¿Ã¶ó°¡´Â üÇèÀº, ÀûÁö ¾Ê°Ô ¿¡³ÊÁöÀÇ º¯È¿Í ¹°Áú º¯ÇüÀÇ ¿¬±¸°¡
µÉ °ÍÀÌ´Ù. Çϳª´ÔÀº ¿µÀÌÁö¸¸, ½Å(Deity)Àº ÅëÇÕÇÏ°í, ½Å(Deity)ÀÇ ÅëÇÕÀº ¿ìÁÖÀÇ ¾Æ¹öÁö¿Í ¿µ¿øÇÑ ¾ÆµéÀÇ
¿µÀû °¡Ä¡¸¦ ´ãÀ» »Ó ¾Æ´Ï¶ó, ¿ìÁÖ ÅëÁ¦ÀÚ¿Í ÆĶó´ÙÀ̽º ¼¶ÀÇ ¿¡³ÊÁö »ç½ÇÀ» ¶ÇÇÑ ÀνÄÇÏ°í, ÇÑÆí ÀÌ µÎ ´Ü°èÀÇ ¿ìÁÖ
½Çü´Â ÇÕµ¿ ÇàÀ§ÀÚÀÇ Áö¼º °ü°è¿¡¼ ¿ÏÀüÈ÷ ¼·Î °ü·ÃµÇ°í, ¼Ú¾Æ³ª´Â ½Å(Deity) ÃÖ»ó Á¸ÀçÀÇ À¯ÇÑ ¼öÁØ¿¡¼ ÅëÇյȴÙ.
| But as ascending
man reaches inward and Paradiseward for the God experience, he will
likewise be reaching outward and spaceward for an energy understanding
of the material cosmos. The progression of science is not limited
to the terrestrial life of man; his universe and superuniverse ascension
experience will to no small degree be the study of energy transmutation
and material metamorphosis. God is spirit, but Deity is unity, and
the unity of Deity not only embraces the spiritual values of the
Universal Father and the Eternal Son but is also cognizant of the
energy facts of the Universal Controller and the Isle of Paradise,
while these two phases of universal reality are perfectly correlated
in the mind relationships of the Conjoint Actor and unified on the
finite level in the emerging Deity of the Supreme Being. | |
103:7.4 üÇèÀû
öÇÐÀÇ ÁßÀç·Î °úÇÐÀû ŵµ¿Í Á¾±³Àû ÅëÂû·ÂÀÇ °áÇÕÀº Àΰ£ÀÌ ÆĶó´ÙÀ̽º·Î ¿Ã¶ó°¡´Â ¿À·£ üÇèÀÇ ÀϺÎÀÌ´Ù. ¼öÇÐÀÌ ÃßÁ¤ÇÑ
°Í°ú ÅëÂû·ÂÀÇ È®½Ç¼ºÀº ÃÖ°íÀÇ ¼ºÃëÀÎ ÃÖ»óÀ§¿¡ ¹ÌÄ¡Áö ¸øÇÏ´Â ¸ðµç üÇè¿¡¼, Áö¼º ³í¸®ÀÇ Á¶È·Î¿î ±â´ÉÀ» ÇÊ¿ä·Î ÇÑ´Ù.
| The union of
the scientific attitude and the religious insight by the mediation
of experiential philosophy is part of man's long Paradise-ascension
experience. The approximations of mathematics and the certainties
of insight will always require the harmonizing function of mind
logic on all levels of experience short of the maximum attainment
of the Supreme. | |
103:7.5 ±×·¯³ª
ÇÑ ÀΰÝÀÇ °úÇÐÀû¤ý¿µÀû ¸ð½ÀÀÌ Áø¸®¿¡ Áö¹èµÇ°í, Áø¸®°¡ ¹«½¼ °á·ÐÀ» ³»¸®µç »ó°ü ¾øÀÌ ¾îµðµçÁö À̲ô´Â ´ë·Î Áø¸®¸¦
µû¸¦ °ÍÀ» Áø½ÉÀ¸·Î ¹Ù¶óÁö ¾Ê´Â ÇÑ, ³í¸®´Â °úÇÐÀÇ Á¶»ç °á°ú¿Í Á¾±³ÀÇ ÅëÂû·ÂÀ» Á¶È½ÃÅ°´Â µ¥ °áÄÚ ¼º°øÇÏÁö ¸øÇÒ
°ÍÀÌ´Ù.
| But logic can
never succeed in harmonizing the findings of science and the insights
of religion unless both the scientific and the religious aspects
of a personality are truth dominated, sincerely desirous of following
the truth wherever it may lead regardless of the conclusions which
it may reach. | |
103:7.6 ³í¸®´Â
öÇÐÀÇ ±â¹ýÀÌ¿ä, öÇÐÀÇ Ç¥Çö ¹æ¹ýÀÌ´Ù. Âü °úÇÐÀÇ ºÐ¾ß ¾È¿¡¼, Ã߸®´Â ¹Ýµå½Ã ÁøÁ¤ÇÑ ³í¸®¿¡ ¼øÁ¾ÇÑ´Ù. ÂüµÈ Á¾±³ÀÇ
ºÐ¾ß ¾È¿¡¼, ¼ÓÀ» µé¿©´Ùº¸´Â °úÇÐÀû Á¢±ÙÀÇ °üÁ¡¿¡¼ º¼ ¶§ ±×·¯ÇÑ ¹ÏÀ½ÀÌ µµ¹«Áö ±Ù°Å°¡ ¾ø¾î º¸ÀÌ´õ¶óµµ, ¹ÏÀ½Àº
¾È¿¡¼ º¸´Â °üÁ¡ÀÇ ±âÃÊ¿¡¼ º¼ ¶§ ¹Ýµå½Ã ³í¸®°¡ ÀÖ´Ù. ¹Ù±ù¿¡¼ ¾ÈÀ» µé¿©´Ùº¸¸é¼, ¿ìÁÖ´Â ¹°Áú·Î º¸ÀÏÁö ¸ð¸¥´Ù.
¾È¿¡¼ ¹Ù±ùÀ» º¸¸é, ¹Ù·Î ±× ¿ìÁÖ´Â ¿ÂÅë ¿µÀûÀÎ µíÀÌ º¸ÀδÙ. À̼ºÀº ¹°ÁúÀ» ÀǽÄÇÔ¿¡¼ »ý±â°í, ¹ÏÀ½Àº ¿µÀû ÀǽĿ¡¼
»ý°Ü³´Ù. ±×·¯³ª °è½Ã·Î °ÈµÈ öÇÐÀÇ ÁßÀ縦 ÅëÇؼ, ³í¸®´Â ¾È°ú ¹Ù±ùÀÇ °üÁ¡ ¸ðµÎ¸¦ È®ÀÎÇÒ ¼öµµ ÀÖ°í, ÀÌ·¸°Ô
ÇÔÀ¸·Î °úÇаú Á¾±³, ÀÌ µÎ °¡Áö¸¦ ¾ÈÁ¤½ÃŲ´Ù. µû¶ó¼, °øµ¿À¸·Î öÇÐÀÇ ³í¸®¿Í Á¢ÃËÇÔÀ¸·Î, °úÇаú Á¾±³, ÀÌ µÎ
°¡Áö°¡ °¥¼ö·Ï ´õ ¼·Î¿¡°Ô °ü´ëÇÏ°Ô µÇ°í, ȸÀÇÀû ¿ä¼Ò°¡ ´õ¿í ÁÙ¾îµé ¼öµµ ÀÖ´Ù.
| Logic is the
technique of philosophy, its method of expression. Within the domain
of true science, reason is always amenable to genuine logic; within
the domain of true religion, faith is always logical from the basis
of an inner viewpoint, even though such faith may appear to be quite
unfounded from the inlooking viewpoint of the scientific approach.
From outward, looking within, the universe may appear to be material;
from within, looking out, the same universe appears to be wholly
spiritual. Reason grows out of material awareness, faith out of
spiritual awareness, but through the mediation of a philosophy strengthened
by revelation, logic may confirm both the inward and the outward
view, thereby effecting the stabilization of both science and religion.
Thus, through common contact with the logic of philosophy, may both
science and religion become increasingly tolerant of each other,
less and less skeptical. | |
103:7.7 ¹ß´ÞÇÏ´Â
°úÇаú Á¾±³ ¸ðµÎ¿¡ ÇÊ¿äÇÑ °ÍÀº ´õ Ž±¸ÀûÀÌ°í µÎ·Á¿ò ¾ø´Â ÀÚ±âºñÆÇ, Áï ÁøÈÀû »óÅÂÀÇ ºÒ¿ÏÀüÇÔ¿¡ ´ëÇÑ ´õ Å« ÀνÄÀÌ´Ù.
°úÇаú Á¾±³ÀÇ ¼±»ýµéÀº ÈçÈ÷ ³Ê¹« ÀڽŸ¸¸¸ÇÏ°í µ¶´ÜÀûÀÌ´Ù. °úÇаú Á¾±³´Â ¿ÀÁ÷ ±×µéÀÇ »ç½Ç¿¡ ´ëÇÏ¿© ÀÚü¸¦ ºñÆÇÇÒ
¼ö ÀÖÀ» »ÓÀÌ´Ù. »ç½ÇÀÇ ´Ü°è¿¡¼ Ãâ¹ßÇÏ´Â ¼ø°£, À̼ºÀº ¹°·¯³ª°Å³ª, ¾Æ´Ï¸é °ÅÁþ ³í¸®ÀÇ µ¿¹ÝÀÚ·Î ±Þ¼ÓÈ÷ º¯ÁúµÈ´Ù.
| What both developing
science and religion need is more searching and fearless self-criticism,
a greater awareness of incompleteness in evolutionary status. The
teachers of both science and religion are often altogether too self-confident
and dogmatic. Science and religion can only be self-critical of
their facts. The moment departure is made from the stage of facts,
reason abdicates or else rapidly degenerates into a consort of false
logic. | |
103:7.8 Áø¸®¡ª¿ìÁÖ
°ü°è, ¿ìÁÖ »ç½Ç ¹× ¿µÀû °¡Ä¡ÀÇ ÀÌÇØ¡ª´Â Áø¸®ÀÇ ¿µÀÌ º£Çª´Â ºÀ»ç¸¦ ÅëÇؼ ¾ò´Â °ÍÀÌ ÃÖ¼±ÀÌ°í, °è½Ã·Î ºñÆòÇÏ´Â
°ÍÀÌ ÃÖ¼±ÀÌ´Ù. ±×·¯³ª °è½Ã´Â °úÇеµ Á¾±³µµ â½ÃÇÏÁö ¾Ê´Â´Ù. °è½ÃÀÇ ±â´ÉÀº °úÇаú Á¾±³¸¦ ½ÇüÀÇ Áø¸®¿Í Á¶Á¤ÇÏ´Â
°ÍÀÌ´Ù. °è½Ã°¡ ¾ø´Â °¡¿îµ¥¼ ¶Ç´Â °è½Ã¸¦ ¹Þ¾ÆµéÀ̰ųª ºÙÀâÁö ¸øÇÒ ¶§, ÇÊ»ç Àΰ£Àº ¾ðÁ¦³ª ÀڱⰡ ¸¸µç ¾µµ¥¾ø´Â
ÇüÀÌ»óÇÐÀÇ ¼ÕÁþ¿¡ ÀÇÁ¸Çß°í, ÇüÀÌ»óÇÐÀº Àΰ£¿¡°Ô Áø¸®ÀÇ °è½Ã, ¶Ç´Â ¸ð·Ð½Ã¾Æ ¼º°ÝÀÇ ¸ðŸ¸¦ ´ë½ÅÇÏ´Â À¯ÀÏÇÑ ´ë¿ëÇ°ÀÌ
µÈ´Ù.
| The truth-an
understanding of cosmic relationships, universe facts, and spiritual
values-can best be had through the ministry of the Spirit of Truth
and can best be criticized by revelation. But revelation originates
neither a science nor a religion; its function is to co-ordinate
both science and religion with the truth of reality. Always, in
the absence of revelation or in the failure to accept or grasp it,
has mortal man resorted to his futile gesture of metaphysics, that
being the only human substitute for the revelation of truth or for
the mota of morontia personality. | |
103:7.9 ¹°Áú¼¼°èÀÇ
°úÇÐÀº Àΰ£ÀÌ ¹°¸®Àû ȯ°æÀ» ÅëÁ¦ÇÏ°í, ±×¸®°í ¾î´À Á¤µµ Áö¹èÇÒ ¼ö ÀÖ°Ô ÇÑ´Ù. ¿µÀû üÇèÀÇ Á¾±³´Â °úÇÐ ½Ã´ëÀÇ º¹ÀâÇÑ
¹®¸í ¼Ó¿¡¼ »ç¶÷µéÀÌ ÇÔ²² »ì ¼ö ÀÖ°Ô ÇØÁÖ´Â ÇüÁ¦ »ç¶û Ã浿ÀÇ ¿øõÀÌ µÈ´Ù. ÇüÀÌ»óÇÐ, ¾Æ´Ï ´õ È®½ÇÇÑ °è½Ã´Â °úÇаú
Á¾±³ÀÇ ¹ß°ßÀ» À§ÇÑ °øÅëÀÇ ¸¸³²ÀÇ ÀåÀ» Á¦°øÇÏ°í, ÀÌ·± ºÐ¸®µÈ »óÈ£ÀÇÁ¸ÀûÀÎ »ç°íÀÇ ¿µ¿ªÀ» °úÇÐÀû ¾ÈÁ¤°ú Á¾±³Àû È®½Ç¼ºÀÇ
Àß ±ÕÇü ÀâÈù öÇÐÀ¸·Î ¿¬°ü½ÃÅ°·Á´Â Àΰ£ÀÇ ½Ãµµ¸¦ ³í¸®ÀûÀ¸·Î °¡´ÉÇÏ°Ô ÇÑ´Ù.
| The science
of the material world enables man to control, and to some extent
dominate, his physical environment. The religion of the spiritual
experience is the source of the fraternity impulse which enables
men to live together in the complexities of the civilization of
a scientific age. Metaphysics, but more certainly revelation, affords
a common meeting ground for the discoveries of both science and
religion and makes possible the human attempt logically to correlate
these separate but interdependent domains of thought into a well-balanced
philosophy of scientific stability and religious certainty. | |
103:7.10 ÇÊ»çÀÚÀÇ
»óÅ¿¡¼´Â ¾Æ¹«°Íµµ Àý´ë·Î Áõ¸íÇÒ ¼ö ¾ø´Ù; °úÇаú Á¾±³ ¸ðµÎ°¡ °¡Á¤¿¡ ¹ÙÅÁÀ» µÐ´Ù. ¸ð·Ð½Ã¾Æ ¼öÁØ¿¡¼ °úÇаú Á¾±³ÀÇ
°¡Á¤Àº ¸ðŸÀÇ ³í¸®¿¡ ÀÇÇØ ºÎºÐÀûÀ¸·Î Áõ¸íÇÒ ¼ö ÀÖ´Ù. ÃÖ´ëÀÇ ÁöÀ§ÀÎ ¿µÀû ¼öÁØ¿¡¼, À¯ÇÑÇÑ Áõ¸íÀÇ Çʿ伺Àº ½ÇüÀÇ
½ÇÁ¦ üÇè ÀÌÀü¿¡ Á¡Â÷ »ç¶óÁø´Ù; ±×·¯³ª ±×¶§¿¡µµ Áõ¸íµÇÁö ¾ÊÀº À¯ÇÑÇÑ °Í ÀÌ»óÀÇ °ÍµéÀÌ ¸¹ÀÌ ÀÖ´Ù.
| In the mortal
state, nothing can be absolutely proved; both science and religion
are predicated on assumptions. On the morontia level, the postulates
of both science and religion are capable of partial proof by mota
logic. On the spiritual level of maximum status, the need for finite
proof gradually vanishes before the actual experience of and with
reality; but even then there is much beyond the finite that remains
unproved. | |
103:7.11 Àΰ£ÀÌ
»ý°¢ÇÏ´Â ¸ðµç ºÐ¾ß´Â, Áõ¸íµÇÁö ¾Ê¾Ò¾îµµ, »ç¶÷ÀÇ Áö¼º ÀÚÁúÀ» ±¸¼ºÇÏ´Â ½Çü¿¡ ´ëÇÑ ¹Î°¨¼ºÀ» ÀÌ¿ëÇÏ¿© ¹Þ¾ÆµéÀÎ ¾î¶²
¿©·¯ °¡Á¤¿¡ ±Ù°Å¸¦ µÐ´Ù. ¹°Áú¤ý¿òÁ÷ÀÓ¤ý»ý¸í, ÀÌ ¼¼ °¡Áö ½Çü¸¦ °¡Á¤ÇÔÀ¸·Î, °úÇÐÀº ÀÚ¶û½º·¯¿î ±× Ã߸® °æ·ÂÀ» ½ÃÀÛÇÑ´Ù.
Á¾±³´Â Áö¼º¤ý¿µ¤ý¿ìÁÖ¡ªÁï ÃÖ»ó Á¸À硪ÀÌ ¼¼ °¡Áö°¡ Á¤´çÇÔÀ» °¡Á¤ÇÏ°í¼ ½ÃÀÛÇÑ´Ù.
| All divisions
of human thought are predicated on certain assumptions which are
accepted, though unproved, by the constitutive reality sensitivity
of the mind endowment of man. Science starts out on its vaunted
career of reasoning by assuming the reality of three things: matter,
motion, and life. Religion starts out with the assumption of the
validity of three things: mind, spirit, and the universe-the Supreme
Being. | |
103:7.12 °úÇÐÀº
°ø°£¿¡¼ ½Ã°£Àû ¿¡³ÊÁö¿Í ¹°ÁúÀ» ´Ù·ç´Â ¼öÇÐÀ» »ý°¢ÇÏ´Â ºÐ¾ß°¡ µÈ´Ù. Á¾±³´Â À¯ÇÑÇÑ Çö¼¼ÀÇ ¿µ»Ó ¾Æ´Ï¶ó, ¶ÇÇÑ ¿µ¿øÇÑ
ÃÖ°íÀÇ ¿µÀ» ´Ù·ç±â¸¦ °¡Á¤ÇÑ´Ù. ¿ÀÁ÷ ¸ðŸ°¡ ¿À·§µ¿¾È °Þ´Â üÇèÀ» ÅëÇؼ, ¿ìÁÖ¸¦ ÆľÇÇÏ´Â ÀÌ µÎ °¡Áö ±Ø´ÜÀÌ ±â¿ø¤ý±â´É¤ý°ü°è¤ý½Çü¤ý¿î¸íÀ»
ºñ½ÁÇÏ°Ô Ç®ÀÌÇϵµ·Ï ¸¸µé ¼ö ÀÖ´Ù. ÀÏ°ö À¸¶ä ¿µÀÇ È¸·Î¿¡´Â ¿¡³ÊÁö¿Í ¿µÀÇ ºÐ»êÀÌ ÃÖ´ë·Î Á¶ÈµÇ¾î ÀÖ´Ù; ÃÖ»óÀ§ÀÇ
½Å(Deity) ¾È¿¡¼ ¿¡³ÊÁö¿Í ¿µÀÌ Ã³À½À¸·Î ÅëÇյǰí, ù° ±Ù¿ø Áß½É, '½º½º·Î °è½Å ÀÌ'ÀÇ ¹«ÇÑ ¼Ó¿¡¼ ÃÖÁ¾À¸·Î
ÅëÇյȴÙ.
| Science becomes
the thought domain of mathematics, of the energy and material of
time in space. Religion assumes to deal not only with finite and
temporal spirit but also with the spirit of eternity and supremacy.
Only through a long experience in mota can these two extremes of
universe perception be made to yield analogous interpretations of
origins, functions, relations, realities, and destinies. The maximum
harmonization of the energy-spirit divergence is in the encircuitment
of the Seven Master Spirits; the first unification thereof, in the
Deity of the Supreme; the finality unity thereof, in the infinity
of the First Source and Center, the I AM. | |
103:7.13 À̼ºÀº
¿¡³ÊÁö¿Í ¹°Áú·Î ÀÌ·ç¾îÁø ¹°¸®Àû ¼¼°è¿¡¼ÀÇ Ã¼Çè°ú °ü·ÃÇÏ¿©, ÀǽÄÀÇ °á·ÐÀ» ÀνÄÇÏ´Â ÇàÀ§ÀÌ´Ù. ¹ÏÀ½Àº ¿µÀû ÀǽġªÇÊ»çÀÚ°¡
´Þ¸® Áõ¸íÇÒ ¼ö ¾ø´Â ¾î¶² °Í¡ªÀÌ Å¸´çÇÔÀ» ÀνÄÇÏ´Â ÇàÀ§ÀÌ´Ù. ³í¸®´Â ¹ÏÀ½°ú À̼ºÀÌ ÅëÀϵǾî ÅëÇÕµÈ Áø¸®¸¦ Ãß±¸ÇÏ´Â
°úÁ¤À̸ç, ÀÌ°ÍÀº ÇÊ»ç Á¸À縦 ±¸¼ºÇÏ´Â Áö¼º ÀÚÁú, »ç¹°, ÀǹÌ, °¡Ä¡¿¡ ´ëÇÑ ¼±ÃµÀûÀÎ ÀνĿ¡ ±âÃÊÇÑ´Ù.
| Reason is the
act of recognizing the conclusions of consciousness with regard
to the experience in and with the physical world of energy and matter.
Faith is the act of recognizing the validity of spiritual consciousness-something
which is incapable of other mortal proof. Logic is the synthetic
truth-seeking progression of the unity of faith and reason and is
founded on the constitutive mind endowments of mortal beings, the
innate recognition of things, meanings, and values. | |
103:7.14 »ý°¢
Á¶ÀýÀÚÀÇ °è½É¿¡´Â ¿µÀû ½Çü°¡ ÀÖ´Ù´Â ÁøÁ¤ÇÑ Áõ¸íÀÌ ÀÖ´Ù. ±×·¯³ª ÀÌ °è½ÉÀÌ Á¤´çÇÑ °ÍÀ» ¹Ù±ù ¼¼°è¿¡ Áõ¸íÇÒ ¼ö ¾ø°í,
ÀÌó·³ Çϳª´ÔÀÌ ±êµå½ÉÀ» üÇèÇÏ´Â »ç¶÷¿¡°Ô¸¸ ±×·² ¼ö ÀÖ´Ù. Á¶ÀýÀÚ¸¦ ÀǽÄÇÏ´Â °ÍÀº Áø¸®¿¡ ´ëÇÑ ÁöÀûÀÎ ¼ö¿ë, ¼±¿¡
´ëÇÑ ÃÊ¿ù Áö¼ºÀÇ ÀνÄ, ±×¸®°í ¼º°ÝÀÚ°¡ »ç¶û¿¡ µ¿±â¸¦ ºÎ¿©Çϴµ¥ ±âÃÊÇÑ´Ù.
| There is a
real proof of spiritual reality in the presence of the Thought Adjuster,
but the validity of this presence is not demonstrable to the external
world, only to the one who thus experiences the indwelling of God.
The consciousness of the Adjuster is based on the intellectual reception
of truth, the supermind perception of goodness, and the personality
motivation to love. | |
103:7.15 °úÇÐÀº
¹°Áú¼¼°è¸¦ ¹ß°ßÇÏ°í, Á¾±³´Â ±× ¼¼°è¸¦ Æò°¡ÇÏ°í, öÇÐÀº ±× Àǹ̸¦ Ç®ÀÌÇÏ·Á ¾Ö¾²´Â ÇÑÆí °úÇÐÀÇ ¹°ÁúÀû °üÁ¡°ú Á¾±³ÀÇ
¿µÀû °³³äÀ» Á¶Á¤ÇÑ´Ù. ±×·¯³ª ¿ª»ç´Â °úÇаú Á¾±³°¡ ¿ÏÀüÈ÷ ÀÏÄ¡ÇÒ ¼ö ¾ø´Â ¿µ¿ªÀÌ´Ù.
| Science discovers
the material world, religion evaluates it, and philosophy endeavors
to interpret its meanings while co-ordinating the scientific material
viewpoint with the religious spiritual concept. But history is a
realm in which science and religion may never fully agree. |
103:8.1 °úÇаú öÇÐ ¸ðµÎ À̼º°ú ³í¸®·Î Çϳª´ÔÀÇ »ç½Ç °¡´É¼ºÀ» ÃßÁ¤ÇÒ ¼ö ÀÖÁö¸¸, ¿ÀÁ÷ ¿µÀÌ À̲ô´Â »ç¶÷ÀÇ °³ÀÎÀûÀÎ Á¾±³Àû üÇ踸ÀÌ ±×·¯ÇÑ ÃÖ»óÀÌ°í ¼º°ÝÀ» °¡Áø ½Å(Deity)ÀÇ È®½Ç¼ºÀ» ´Ü¾ðÇÒ ¼ö ÀÖ´Ù. ±×·¯ÇÑ »ì¾ÆÀÖ´Â Áø¸®ÀÇ À°½ÅÈ ±â¹ý¿¡ ÀÇÇØ Çϳª´ÔÀÇ »ç½Ç °¡´É¼º ´ëÇÑ Ã¶ÇÐÀû °¡Á¤Àº Á¾±³Àû ½Çü°¡ µÈ´Ù. | 8. Philosophy and Religion Although both science and philosophy may assume the probability of God by their reason and logic, only the personal religious experience of a spirit-led man can affirm the certainty of such a supreme and personal Deity. By the technique of such an incarnation of living truth the philosophic hypothesis of the probability of God becomes a religious reality. | |
103:8.2 Çϳª´ÔÀÇ
È®½Å¿¡ ´ëÇÑ Ã¼Çè È¥¶õÀº °³ÀεéÀÌ µû·Î, ±×¸®°í ´Ù¸¥ Á¾Á·ÀÇ »ç¶÷µéÀÌ ±× üÇèÀ» ´Þ¸® Çؼ®ÇÏ°í Áø¼úÇÏ´Â µ¥¼ »ý°Ü³´Ù.
Çϳª´ÔÀ» üÇèÇÏ´Â °ÍÀº ÀüÀûÀ¸·Î Ÿ´çÇÒ ¼ö ÀÖÁö¸¸, ÁöÀûÀÌ°í öÇÐÀûÀÎ Çϳª´Ô¿¡ ´ëÇÑ ´ã·ÐÀº ¼·Î ´Ù¸£°í Á¾Á¾ È¥¶õ½º·¯¿ï
Á¤µµ·Î À߸øµÇ¾î ÀÖ´Ù.
| The confusion
about the experience of the certainty of God arises out of the dissimilar
interpretations and relations of that experience by separate individuals
and by different races of men. The experiencing of God may be wholly
valid, but the discourse about God, being intellectual and philosophical,
is divergent and oftentimes confusingly fallacious. | |
103:8.3 ÂøÇÏ°í
°í±ÍÇÑ ³²ÀÚ°¡ Á¦ ¾Æ³»¸¦ ´õÇÒ ³ªÀ§ ¾øÀÌ »ç¶ûÇÏÁö¸¸, °áÈ¥ ¾ÖÁ¤ ½É¸®ÇÐÀÇ Çʱâ½ÃÇè¿¡ µµÀúÈ÷ ¸¸Á·½º·´°Ô ÇÕ°ÝÇÏÁö ¸øÇÒ
¼ö ÀÖ´Ù. ¶Ç ´Ù¸¥ ³²ÀÚ´Â Á¦ ¹è¿ìÀÚ¸¦ °ÅÀÇ ¶Ç´Â ÀüÇô »ç¶ûÇÏÁö ¾Ê¾Æµµ, ±×·¯ÇÑ ½ÃÇè¿¡ ¾ÆÁÖ ÀûÀýÈ÷ ÇÕ°ÝÇÒ ¼öµµ ÀÖ´Ù.
»ç¶ûÇÏ´Â ÀÚ°¡ »ç¶û¹Þ´Â ÀÚÀÇ ÂüµÈ º»¼ºÀ» µé¿©´Ùº¸´Â ÅëÂû·ÂÀÌ ºÒ¿ÏÀüÇÏ´Ù°í ±×ÀÇ »ç¶ûÀÇ Çö½ÇÀ̳ª ¼º½Ç¼ºÀÌ Á¶±Ýµµ ¹«È¿°¡
µÇ´Â °ÍÀº ¾Æ´Ï´Ù.
| A good and
noble man may be consummately in love with his wife but utterly
unable to pass a satisfactory written examination on the psychology
of marital love. Another man, having little or no love for his spouse,
might pass such an examination most acceptably. The imperfection
of the lover's insight into the true nature of the beloved does
not in the least invalidate either the reality or sincerity of his
love. | |
103:8.4 ¸¸¾à
³ÊÈñ°¡ ÂüÀ¸·Î Çϳª´ÔÀ» ¹Ï°í¡ª¹ÏÀ½À¸·Î ±×¸¦ ¾Ë°í »ç¶ûÇѴٸ顪 °úÇÐÀÇ Àǽɽº·¯¿î ¾Ï½Ã, ³í¸®·Î Æ®Áý Àâ±â, öÇÐÀÇ °¡¼³,
¾Æ´Ï¸é Çϳª´Ô ¾ø´Â Á¾±³¸¦ ¸¸µé·Á´Â ÁÁÀº ¶æÀ» °¡Áø È¥µéÀÇ ¿µ¸®ÇÑ Á¦¾ÈÀ¸·Î ÀÎÇØ ±×·¯ÇÑ Ã¼ÇèÀÇ ½Çü°¡ ÁÙ¾îµé°Å³ª ÁÂÀýµÇ´Â
°ÍÀ» Çã¿ëÇÏÁö ¸»¶ó.
| If you truly
believe in God-by faith know him and love him-do not permit the
reality of such an experience to be in any way lessened or detracted
from by the doubting insinuations of science, the caviling of logic,
the postulates of philosophy, or the clever suggestions of well-meaning
souls who would create a religion without God. | |
103:8.5 Çϳª´ÔÀ»
¾Æ´Â Á¾±³ÀÎÀÇ È®½ÅÀº ÀǽÉÇÏ´Â À¯¹°·ÐÀÚÀÇ ºÒÈ®½Ç¼º¿¡ Èçµé·Á¼´Â ¾È µÈ´Ù; ¿ÀÈ÷·Á üÇèÀ» °¡Áø ½ÅÀÚÀÇ ±íÀº ¹ÏÀ½°ú Èçµé¸®Áö
¾Ê´Â È®½ÅÀÌ ºÒ½ÅÀÚÀÇ ºÒÈ®½Å¿¡ ÈûÂ÷°Ô µµÀüÇØ¾ß ÇÑ´Ù.
| The certainty
of the God-knowing religionist should not be disturbed by the uncertainty
of the doubting materialist; rather should the uncertainty of the
unbeliever be mightily challenged by the profound faith and unshakable
certainty of the experiential believer. | |
103:8.6 öÇÐÀÌ
°úÇаú Á¾±³ ¸ðµÎ¿¡ °¡Àå Å« µµ¿òÀÌ µÇ·Á¸é, ¹°ÁúÁÖÀÇ¿Í ¹ü½ÅÁÖÀÇ µÎ ±Ø´ÜÀ» ÇÇÇØ¾ß ÇÑ´Ù. ¿À·ÎÁö ¼º°ÝÀÇ ½Çü¡ªº¯È
°¡¿îµ¥ ¿µ±¸ÇÑ °Í¡ªÀ» ÀνÄÇϴ öÇÐÀÌ »ç¶÷¿¡°Ô µµ´öÀû °¡Ä¡°¡ ÀÖÀ» ¼ö ÀÖÀ¸¸ç, ¹°Áú°úÇаú ¿µÀû Á¾±³¸¦ ´Ù·ç´Â ÀÌ·Ð
»çÀÌ¿¡ ¿¬°á°í¸® ¿ªÇÒÀ» ÇÒ ¼ö ÀÖ´Ù. °è½Ã´Â ÁøÈÇϴ öÇÐÀÇ ¾àÁ¡À» º¸»óÇÑ´Ù.
| Philosophy,
to be of the greatest service to both science and religion, should
avoid the extremes of both materialism and pantheism. Only a philosophy
which recognizes the reality of personality¡ªpermanence in the presence
of change-can be of moral value to man, can serve as a liaison between
the theories of material science and spiritual religion. Revelation
is a compensation for the frailties of evolving philosophy. |
103:9.1 ½ÅÇÐÀº Á¾±³ÀÇ ÁöÀûÀÎ ³»¿ëÀ» ´Ù·ç°í, ÇüÀÌ»óÇÐ(°è½Ã)Àº öÇÐÀû Ãø¸éÀ» ´Ù·é´Ù. Á¾±³Àû üÇèÀº Á¾±³ÀÇ ¿µÀûÀÎ ³»¿ëÀÌ´Ù. Á¾±³ÀÇ ÁöÀû ³»¿ë¿¡ ½ÅÈ °°Àº º¯´ö°ú ½É¸®ÇÐÀû ¸Á»óÀÌ ÀÖ°í, ÇüÀÌ»óÇÐÀÇ À߸øµÈ °¡Á¤°ú ½º½º·Î ¼ÓÀÌ´Â ±â¹ý, Á¾±³ÀÇ Ã¶ÇÐÀû ³»¿ëÀÇ Á¤Ä¡Àû ¿Ö°î°ú »çȸ¤ý°æÁ¦Àû º¯ÁúÀÌ Àִµ¥µµ, °³ÀÎÀû Á¾±³¿¡¼ ¾ò´Â ¿µÀû üÇèÀº ¿©ÀüÈ÷ À¯È¿ÇÏ°í Áø½Ç·Î ³²¾Æ ÀÖ´Ù. | 9. The Essence of Religion Theology deals with the intellectual content of religion, metaphysics (revelation) with the philosophic aspects. Religious experience is the spiritual content of religion. Notwithstanding the mythologic vagaries and the psychologic illusions of the intellectual content of religion, the metaphysical assumptions of error and the techniques of self-deception, the political distortions and the socioeconomic perversions of the philosophic content of religion, the spiritual experience of personal religion remains genuine and valid. | |
103:9.2 Á¾±³´Â
´ÜÁö »ý°¢¸¸ÀÌ ¾Æ´Ï¶ó °¨Á¤, Çൿ, ±×¸®°í »î°ú °ü·ÃÀÌ ÀÖ´Ù. »ý°¢Àº ÀüÀûÀ¸·Î ±×·¸Áö´Â ¾ÊÁö¸¸, ¹°ÁúÀû »î°ú ´õ ¹ÐÁ¢È÷
°ü·ÃµÇ¾î ÀÖ°í, À̼º°ú °úÇÐÀÇ »ç½Ç¿¡ Áö¹è¸¦ ¹ÞÀ¸¸ç, ¿µÀÇ ºÐ¾ß¸¦ ÇâÇÑ ºñ¹°Áú ¹üÀ§¿¡¼´Â Áø¸®¿¡ Áö¹è¸¦ ¹Þ´Â´Ù. Àΰ£ÀÇ
½ÅÇÐÀÌ ¾Æ¹«¸® ȯ»óÀûÀÌ°í À߸øµÇ¾ú´õ¶óµµ, Àΰ£ÀÇ Á¾±³´Â ÀüÀûÀ¸·Î ÁøÁ¤ÇÏ°í ¿µ¿øÈ÷ Áø½ÇÇÒ ¼ö ÀÖ´Ù.
| Religion has
to do with feeling, acting, and living, not merely with thinking.
Thinking is more closely related to the material life and should
be in the main, but not altogether, dominated by reason and the
facts of science and, in its nonmaterial reaches toward the spirit
realms, by truth. No matter how illusory and erroneous one's theology,
one's religion may be wholly genuine and everlastingly true. | |
103:9.3 ÃÖÃÊ
ÇüÅÂÀÇ ºÒ±³´Â À¯¶õ½Ã¾ÆÀÇ ÁøÈ ¿ª»ç Àüü¸¦ ÅëÇؼ »ý°Ü³, ºñ·Ï, Çϳª´ÔÀÌ ¾ø´Â ÃÖ¼±ÀÇ Á¾±³ ÁßÀÇ ÇϳªÀÌÁö¸¸, ÀÌ
¹ÏÀ½ÀÌ ¹ßÀüµÇÀÚ, ¹«½Å·ÐÀ¸·Î ³²°ÜÁöÁö ¾Ê¾Ò´Ù. ¹ÏÀ½ÀÌ ¾ø´Â Á¾±³´Â ¸ð¼øµÈ Á¾±³ÀÌ´Ù; Çϳª´ÔÀÌ ¾ø´Â °ÍÀº ÇϳªÀÇ Ã¶ÇÐÀû
¸ð¼øÀÌ°í ÁöÀûÀÎ ¾î¸®¼®À½ÀÌ´Ù.
| Buddhism in
its original form is one of the best religions without a God which
has arisen throughout all the evolutionary history of Urantia, although,
as this faith developed, it did not remain godless. Religion without
faith is a contradiction; without God, a philosophic inconsistency
and an intellectual absurdity. | |
103:9.4 ÀÚ¿¬
Á¾±³°¡ ¸¶¹ý°ú ½ÅÈ¿¡¼ ž´Ù´Â °ÍÀº ÈÄÀÏ¿¡ °è½Ã Á¾±³µéÀÇ ½Çü¿Í Áø¸®, ±×¸®°í ¿¹¼ö°¡ °¡Á³´ø Á¾±³ÀÇ ¿ÏÀüÇÏ°í À¯ÀÍÇÑ
º¹À½À» ¹«È¿·Î ¸¸µéÁö ¾Ê´Â´Ù. ¿¹¼öÀÇ »î°ú °¡¸£Ä§Àº ¸¶Ä§³» Á¾±³¿¡¼ ¸¶¹ýÀ» ¹Ï´Â ¹Ì½Å, ½ÅÈÀû ȯ»ó, ÀüÅëÀû µ¶´ÜÀÇ
»ç½½À» ¹þ°Ü ¹ö·È´Ù. ±×·¯³ª ÀÌ Ãʱ⠸¶¹ý°ú ½ÅÈ´Â ¹°ÁúÀ» ÃÊ¿ùÇÏ´Â °¡Ä¡¿Í Á¸ÀçµéÀÇ °è½É°ú ½Çü¸¦ °¡Á¤ÇÔÀ¸·Î½á, ³ªÁß¿¡
³ªÅ¸³ª´Â ¿ì¼öÇÑ Á¾±³¸¦ À§ÇÑ ±æÀ» ¸Å¿ì È¿°úÀûÀ¸·Î ÁغñÇß´Ù.
| The magical
and mythological parentage of natural religion does not invalidate
the reality and truth of the later revelational religions and the
consummate saving gospel of the religion of Jesus. Jesus' life and
teachings finally divested religion of the superstitions of magic,
the illusions of mythology, and the bondage of traditional dogmatism.
But this early magic and mythology very effectively prepared the
way for later and superior religion by assuming the existence and
reality of supermaterial values and beings. | |
103:9.5 Á¾±³Àû
üÇèÀº ¼øÀüÈ÷ ¿µÀû¤ýÁÖ°üÀû Çö»óÀÌÁö¸¸, ±×·¯ÇÑ Ã¼ÇèÀº ¿ìÁÖÀÇ °´°üÀû ½ÇüÀÇ °¡Àå ³ôÀº ¿µ¿ªÀ» ÇâÇÏ¿© ºÐ¸íÇÏ°í »ì¾ÆÀÖ´Â
¹ÏÀ½ÀÇ Åµµ¸¦ ¼ö¿ëÇÑ´Ù. Á¾±³ öÇÐÀÇ ÀÌ»óÀº, Àΰ£ÀÌ ¿ìÁÖÀÇ ¹«ÇÑÇÑ ¾Æ¹öÁö¶ó´Â Àý´ëÀûÀÎ »ç¶û¿¡ ÀÇÁ¸ÇÏ°Ô ¸¸µå´Â ¹ÏÀ½ÀÌ´Ù.
±×·¯ÇÑ ÁøÁ¤ÇÑ Á¾±³Àû üÇèÀº ÀÌ»óÁÖÀÇÀû ¿å±¸ÀÇ Ã¶ÇÐÀû °´°üȸ¦ ÈξÀ ÃÊ¿ùÇÑ´Ù; ±×·± üÇèÀº ½ÇÁ¦·Î ±¸¿øÀ» ´ç¿¬ÇÑ °ÍÀ¸·Î
¿©±â°í, ¿ÀÁ÷ ÆĶó´ÙÀ̽º¿¡ °è½Å ¾Æ¹öÁöÀÇ ¶æÀ» ¹è¿ì°í ÇàÇÏ´Â ÀÏ¿¡¸¸ °ü½ÉÀ» µÐ´Ù. ±×·¯ÇÑ Á¾±³ÀÇ Æ¯Â¡Àº: ÃÖ»óÀÇ ½Å¿¡
´ëÇÑ ¹ÏÀ½, ¿µ¿øÇÑ »ýÁ¸¿¡ ´ëÇÑ Èñ¸Á, ±×¸®°í ƯÈ÷ µ¿·áµé¿¡ ´ëÇÑ »ç¶ûÀÌ´Ù.
| Although religious
experience is a purely spiritual subjective phenomenon, such an
experience embraces a positive and living faith attitude toward
the highest realms of universe objective reality. The ideal of religious
philosophy is such a faith-trust as would lead man unqualifiedly
to depend upon the absolute love of the infinite Father of the universe
of universes. Such a genuine religious experience far transcends
the philosophic objectification of idealistic desire; it actually
takes salvation for granted and concerns itself only with learning
and doing the will of the Father in Paradise. The earmarks of such
a religion are: faith in a supreme Deity, hope of eternal survival,
and love, especially of one's fellows. | |
103:9.6 ½ÅÇÐÀÌ
Á¾±³ÀÇ ÁÖÀÎÀÌ µÉ ¶§, Á¾±³´Â Á״´Ù; Á¾±³´Â »ý¸íÀÌ ¾Æ´Ï¶ó ±³¸®°¡ µÈ´Ù. ½ÅÇÐÀÇ »ç¸íÀº ´ÜÁö °³ÀÎÀÌ ¿µÀû üÇèÀ»
½º½º·Î-ÀǽÄÇϵµ·Ï µ½´Â °ÍÀÌ´Ù. ½ÅÇÐÀº Á¾±³ÀÇ Ã¼ÇèÀû ÁÖÀåÀ» Á¤ÀÇÇÏ°í, ¸íÈ®È÷ ÇÏ°í, ¼³¸íÇÏ°í, Á¤´çÈÇÏ´Â Á¾±³Àû
³ë·ÂÀ» ±¸¼ºÇϴµ¥, ¸¶Áö¸· ºÐ¼®¿¡¼´Â »ì¾ÆÀÖ´Â ¹ÏÀ½¿¡ ÀÇÇؼ¸¸ °ËÁõµÉ ¼ö ÀÖ´Ù. ¿ìÁÖÀÇ ³ôÀº öÇп¡¼, ÁöÇý´Â À̼º°ú
¸¶Âù°¡Áö·Î ¹ÏÀ½°ú ¿¬ÇÕÇÏ°Ô µÈ´Ù. À̼º, ÁöÇý, ¹ÏÀ½Àº Àΰ£ÀÇ °¡Àå ³ôÀº ¼ºÃëÀÌ´Ù. À̼ºÀº Àΰ£À» »ç½ÇÀÇ ¼¼°è, »ç¹°¿¡
´ëÇØ ¼Ò°³ÇÑ´Ù; ÁöÇý´Â Àΰ£¿¡°Ô Áø¸®ÀÇ ¼¼°è, Áï °ü°è¸¦ ¼Ò°³ÇÑ´Ù; ¹ÏÀ½Àº Àΰ£À» ½ÅÀÇ ¼¼°è, ¿µÀû üÇèÀÇ ¼¼°è·Î
ÀεµÇÑ´Ù.
| When theology
masters religion, religion dies; it becomes a doctrine instead of
a life. The mission of theology is merely to facilitate the self-consciousness
of personal spiritual experience. Theology constitutes the religious
effort to define, clarify, expound, and justify the experiential
claims of religion, which, in the last analysis, can be validated
only by living faith. In the higher philosophy of the universe,
wisdom, like reason, becomes allied to faith. Reason, wisdom, and
faith are man's highest human attainments. Reason introduces man
to the world of facts, to things; wisdom introduces him to a world
of truth, to relationships; faith initiates him into a world of
divinity, spiritual experience. | |
103:9.7 ¹ÏÀ½Àº
À̼ºÀÌ °¥ ¼ö ÀÖ´Â µ¥±îÁö ¾ÆÁÖ ±â²¨ÀÌ À̼ºÀ» µ¥¸®°í öÇÐÀÇ ÇÑ°è ³¡±îÁö ÁöÇý¿Í ÇÔ²² ³ª¾Æ°£´Ù; ´ÙÀ½¿¡ ¹ÏÀ½Àº °¨È÷
Áø¸®ÀÇ À¯ÀÏÇÑ µ¿¹ÝÀ» ¹ÞÀ¸¸é¼, ¹«ÇÑÇÏ°í °áÄÚ ³¡ÀÌ ¾ø´Â ¿ìÁÖ¿©ÇàÀ» ½ÃÀÛÇÑ´Ù.
| Faith most
willingly carries reason along as far as reason can go and then
goes on with wisdom to the full philosophic limit; and then it dares
to launch out upon the limitless and never-ending universe journey
in the sole company of TRUTH. | |
103:9.8 °úÇÐ(Áö½Ä)Àº
À̼ºÀÇ Å¸´çÇÔ°ú, ¿ìÁÖ¸¦ ÆľÇÇÒ ¼ö ÀÖ´Â ³»ÀçµÈ(º¸Á¶ ¿µÀÇ) °¡Á¤¿¡ ±âÃÊÇÑ´Ù. öÇÐ(Á¶À²µÈ ÀÌÇØ)Àº ÁöÇý°¡ Ÿ´çÇÔ°ú,
¹°Áú ¿ìÁÖ°¡ ¿µÀû ¿ìÁÖ¿Í Á¶ÈµÉ ¼ö ÀÖ´Â ³»ÀçµÈ (ÁöÇýÀÇ ¿µ)ÀÇ °¡Á¤¿¡ ±âÃÊÇÑ´Ù. Á¾±³(°³ÀÎÀû ¿µÀû üÇèÀÇ Áø¸®)´Â
¹ÏÀ½ÀÇ Á¤´çÇÔ°ú, »ç¶÷ÀÌ Çϳª´ÔÀ» ¾Ë ¼ö ÀÖ°í Çϳª´Ô²² µµ´ÞÇÒ ¼ö ÀÖ´Ù´Â ³»ÀçµÈ(»ý°¢ Á¶ÀýÀÚ)ÀÇ °¡Á¤ À§¿¡ ±âÃʸ¦
µÐ´Ù.
| Science (knowledge)
is founded on the inherent (adjutant spirit) assumption that reason
is valid, that the universe can be comprehended. Philosophy (co-ordinate
comprehension) is founded on the inherent (spirit of wisdom) assumption
that wisdom is valid, that the material universe can be co-ordinated
with the spiritual. Religion (the truth of personal spiritual experience)
is founded on the inherent (Thought Adjuster) assumption that faith
is valid, that God can be known and attained. | |
103:9.9 ÇÊ»ç
»îÀÇ ½Çü¸¦ ¿ÏÀüÈ÷ ±ú´Ý´Â °ÍÀº À̼º, ÁöÇý, ¹ÏÀ½, ÀÌ ¼¼ °¡ÁöÀÇ °¡Á¤À» Á¡ÁøÀûÀ¸·Î ±â²¨ÀÌ ¹Ï´Â ŵµ¿¡ ÀÖ´Ù. ±×·¯ÇÑ
»îÀº Áø¸®¿¡ Àڱعްí, »ç¶ûÀÌ Áö¹èÇÏ´Â »îÀÌ´Ù; ±×¸®°í À̰͵éÀº Á¸ÀçÇÑ´Ù´Â °ÍÀ» ¹°ÁúÀûÀ¸·Î ÀÔÁõÇÒ ¼ö ¾ø´Â, °´°üÀû
¿ìÁÖ ½ÇüÀÇ ÀÌ»óÀÌ´Ù.
| The full realization
of the reality of mortal life consists in a progressive willingness
to believe these assumptions of reason, wisdom, and faith. Such
a life is one motivated by truth and dominated by love; and these
are the ideals of objective cosmic reality whose existence cannot
be materially demonstrated. | |
103:9.10 À̼ºÀÌ
¿Ç°í ±×¸§À» ÀνÄÇÒ ¶§ ÁöÇý¸¦ ³ªÅ¸³½´Ù; ÁöÇý°¡ ¿Ç°í ±×¸§, Áø½Ç°ú ¿À·ù Áß Çϳª¸¦ ¼±ÅÃÇÒ ¶§, ±×°ÍÀº ¿µÀÌ À̲ô´Â
°ÍÀ» ÀÔÁõÇÑ´Ù. ±×¸®°í Áö¼º, È¥, ¿µÀÇ ±â´ÉÀº Ç×»ó ¹ÐÁ¢ÇÏ°Ô °áÇÕµÇ°í ±â´ÉÀûÀ¸·Î »óÈ£ ¿¬°üµÇ¾î ÀÖ´Ù. À̼ºÀº »ç½ÇÀû
Áö½ÄÀ» ´Ù·é´Ù; ÁöÇý´Â öÇаú °è½Ã¸¦ ´Ù·é´Ù; ¹ÏÀ½Àº »ì¾ÆÀÖ´Â ¿µÀû üÇèÀ» ´Ù·é´Ù. Áø¸®¸¦ ÅëÇØ Àΰ£Àº ¾Æ¸§´Ù¿ò¿¡
À̸£°í, ¿µÀûÀÎ »ç¶ûÀ¸·Î ¼±ÀÇ ³ôÀ̱îÁö ¿Ã¶ó°£´Ù.
| When reason
once recognizes right and wrong, it exhibits wisdom; when wisdom
chooses between right and wrong, truth and error, it demonstrates
spirit leading. And thus are the functions of mind, soul, and spirit
ever closely united and functionally interassociated. Reason deals
with factual knowledge; wisdom, with philosophy and revelation;
faith, with living spiritual experience. Through truth man attains
beauty and by spiritual love ascends to goodness. | |
103:9.11 ¹ÏÀ½Àº
´ÜÁö ½ÅÀÇ Á¸Àç¿¡ ´ëÇÑ ½Åºñ½º·¯¿î ´À³¦À¸·Î À̾îÁöÁö ¾Ê°í, Çϳª´ÔÀ» ¾Æ´Â ±æ·Î À̲ö´Ù. ¹ÏÀ½Àº ±× °¨Á¤Àû °á°ú¿¡ Áö³ªÄ¡°Ô
¿µÇâÀ» ¹Þ¾Æ¼´Â ¾È µÈ´Ù. ÂüµÈ Á¾±³´Â ¸¸Á·½º·¯¿î °¨Á¤ÀÏ »Ó ¾Æ´Ï¶ó, ¹Ï°í ¾Æ´Â üÇèÀÌ´Ù.
| Faith leads
to knowing God, not merely to a mystical feeling of the divine presence.
Faith must not be overmuch influenced by its emotional consequences.
True religion is an experience of believing and knowing as well
as a satisfaction of feeling. | |
103:9.12 Á¾±³Àû
üÇè¿¡´Â ¿µÀû ³»¿ë¿¡ ºñ·ÊÇÏ´Â ½Çü°¡ ÀÖÀ¸¸ç, ±×·¯ÇÑ ½Çü´Â À̼º, °úÇÐ, öÇÐ, ÁöÇý, ±×¸®°í Àΰ£ÀÇ ¸ðµç ´Ù¸¥
¼ºÃ븦 ÃÊ¿ùÇÑ´Ù. ±×·¯ÇÑ Ã¼ÇèÀÇ È®½ÅÀº ¹Ý¹ÚÀÇ ¿©Áö°¡ ¾ø´Ù; Á¾±³Àû »ýÈ°ÀÇ ³í¸®´Â »ç¶÷ÀÌ ¹Ý¹ÚÇÒ ¼ö ¾ø´Ù; ±×·¯ÇÑ
Áö½ÄÀÇ È®½ÅÀº Àΰ£À» ÃÊ¿ùÇÑ´Ù; ±× ¸¸Á·°¨µéÀº ÃÖ°í·Î ½Å¼ºÇÑ, ²ªÀ» ¼ö ¾ø´Â ¿ë±â, ÀǽÉÀÇ ¿©Áö°¡ ¾ø´Â Çå½Å, ÃÖ°íÀÇ
Ã漺, ±×¸®°í ÃÖÁ¾¡ª¿µ¿øÇÏ°í, ±Ã±ØÀûÀÌ°í ¿ìÁÖÀûÀÎ ¿î¸íÀÌ´Ù.
| There is a
reality in religious experience that is proportional to the spiritual
content, and such a reality is transcendent to reason, science,
philosophy, wisdom, and all other human achievements. The convictions
of such an experience are unassailable; the logic of religious living
is incontrovertible; the certainty of such knowledge is superhuman;
the satisfactions are superbly divine, the courage indomitable,
the devotions unquestioning, the loyalties supreme, and the destinies
final-eternal, ultimate, and universal. | |
103:9.13 [³×¹Ùµ·ÀÇ
ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥Çß´Ù.]
| [Presented
by a Melchizedek of Nebadon.] |