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Á¦ 104 Æí
| Paper 104 | |
104:0.1 °è½ÃµÈ
Á¾±³ÀÇ »ïÀ§ÀÏü °³³äÀ» ÁøÈ Á¾±³µé¿¡ ÀÖ´Â »ï¿øÁ¶(triad) ½Å³ä°ú È¥µ¿Çؼ´Â ¾È µÈ´Ù. »ï¿øÁ¶ »ç»óÀº ÁÖ·Î ¼Õ°¡¶ôÀÌ
¼¼ ¸¶µðÀ̱⠶§¹®¿¡, À̸¦ ¸¹ÀÌ ¿¬»ó½ÃÅ°´Â °ü°è¼º¿¡¼ »ý°Ü³µ°í, ÃÖ¼ÒÇÑ ¼¼ °³ÀÇ ´Ù¸®°¡ ÀÖ¾î¾ß ÀÇÀÚ¸¦ ÁöÅÊÇÒ ¼ö ÀÖ¾ú±â
¶§¹®À̸ç, ¼¼ °³ÀÇ ÁöÁöÁ¡ÀÌ ÅÙÆ®¸¦ À¯ÁöÇÒ ¼ö ÀÖ¾ú±â ¶§¹®À̾ú´Ù. °Ô´Ù°¡ ¿ø½ÃÀÎÀº ¿À·§µ¿¾È ¼¼ °³ ÀÌ»óÀ» ¼¿ ¼ö ¾ø¾ú´Ù.
| The Trinity
concept of revealed religion must not be confused with the triad
beliefs of evolutionary religions. The ideas of triads arose from
many suggestive relationships but chiefly because of the three joints
of the fingers, because three legs were the fewest which could stabilize
a stool, because three support points could keep up a tent; furthermore,
primitive man, for a long time, could not count beyond three. | |
104:0.2 °ú°Å¿Í
ÇöÀç, ³·°ú ¹ã, ´þ°í Ãä°í, ³²³à¿Í °°Àº ƯÁ¤ÇÑ ÀÚ¿¬ÀûÀÎ ½ÖÀ» Á¦¿ÜÇÏ°í, Àΰ£Àº ÀϹÝÀûÀ¸·Î 3¿øÁ¶·Î »ý°¢ÇÏ´Â °æÇâÀÌ
ÀÖ¾ú´Ù: ¾îÁ¦, ¿À´Ã, ³»ÀÏ; ÀÏÃâ, Á¤¿À, Àϸô; ¾Æ¹öÁö, ¾î¸Ó´Ï, ±×¸®°í ¾ÆÀÌÀÌ´Ù. ½Â¸®ÀÚ¿¡°Ô ¼¼ ¹øÀÇ È¯È£°¡
ÁÖ¾îÁø´Ù. Á×Àº ÀÚ´Â »çÈê°¿¡ ¹¯Çû°í, ¼¼ ¹ø ¸ñ¿åÇÔÀ¸·Î ±Í½ÅÀ» ´Þ·¨´Ù.
| Aside from
certain natural couplets, such as past and present, day and night,
hot and cold, and male and female, man generally tends to think
in triads: yesterday, today, and tomorrow; sunrise, noon, and sunset;
father, mother, and child. Three cheers are given the victor. The
dead are buried on the third day, and the ghost is placated by three
ablutions of water. | |
104:0.3 Àΰ£
üÇè¿¡¼ ÀÌ·¯ÇÑ ÀÚ¿¬Àû ¿¬°ü¼ºÀÇ °á°ú·Î »ï¿øÁ¶°¡ Á¾±³¿¡ µîÀåÇß°í, ÀÌ°ÍÀº ½Åµé(Deities)ÀÇ ÆĶó´ÙÀ̽º »ïÀ§ÀÏü,
¶Ç´Â ½ÉÁö¾î ±×µéÀÇ ´ëÇ¥ÀÚµé±îÁöµµ Àηù¿¡ °è½ÃµÇ±â ÈξÀ Àü¿¡ ³ªÅ¸³µ´Ù. ÀÌÈÄ Æ丣½Ã¾Æ, ÈùµÎ, ±×¸®½º, ÀÌÁýÆ®, ¹Ùºô·Î´Ï¾Æ,
·Î¸¶, ½ºÄµð³ªºñ¾Æ »ç¶÷µéÀº ¸ðµÎ »ï¿øÁ¶ ½ÅµéÀ» °¡Á³Áö¸¸, ±×°ÍµéÀº ¿©ÀüÈ÷ ÁøÁ¤ÇÑ »ïÀ§ÀÏü(trinities)µéÀÌ
¾Æ´Ï¾ú´Ù. »ï¿øÁ¶(triad) ½Å(ãê)µéÀº ¸ðµÎ ÀÚ¿¬ÀûÀÎ ±â¿øÀ» °¡Á³°í, À¯¶õ½Ã¾Æ ´ëºÎºÐÀÇ Áö¼ºÀÎ »çÀÌ¿¡¼ ¶Ç ´Ù¸¥
¶§¿¡ ³ªÅ¸³µ´Ù. ¶§¶§·Î ÁøÈÀû »ï¿øÁ¶ÀÇ °³³äÀº °è½ÃµÈ »ïÀ§ÀÏü(Trinity) °³³ä°ú È¥ÇյȴÙ; ÀÌ °æ¿ì¿¡, ÈçÈ÷
Çϳª¸¦ ´Ù¸¥ °Í°ú ±¸º°ÇÏ´Â °ÍÀº ºÒ°¡´ÉÇÏ¿´´Ù.
| As a consequence
of these natural associations in human experience, the triad made
its appearance in religion, and this long before the Paradise Trinity
of Deities, or even any of their representatives, had been revealed
to mankind. Later on, the Persians, Hindus, Greeks, Egyptians, Babylonians,
Romans, and Scandinavians all had triad gods, but these were still
not true trinities. Triad deities all had a natural origin and have
appeared at one time or another among most of the intelligent peoples
of Urantia. Sometimes the concept of an evolutionary triad has become
mixed with that of a revealed Trinity; in these instances it is
often impossible to distinguish one from the other. |
1. Urantian Trinity Concepts The first Urantian revelation leading to the comprehension of the Paradise Trinity was made by the staff of Prince Caligastia about one-half million years ago. This earliest Trinity concept was lost to the world in the unsettled times following the planetary rebellion. | ||
104:1.2 »ïÀ§ÀÏüÀÇ
µÎ ¹ø° ¹ßÇ¥´Â ¾Æ´ã°ú À̺꿡 ÀÇÇØ Ã¹ ¹ø°, µÎ ¹ø° µ¿»ê¿¡¼ ÀÌ·ç¾îÁ³´Ù. ÀÌ·¯ÇÑ °¡¸£Ä§Àº ¾à 3¸¸ 5õ³âÀÌ Áö³
¸¶Å°º¥Å¸ ¸á±â¼¼µ¦ ½Ã´ë¿¡µµ ¿ÏÀüÈ÷ »ç¶óÁöÁö ¾Ê¾Ò´Âµ¥, ÀÌ´Â ¼Â Á·¼ÓÀÇ »ïÀ§ÀÏü °³³äÀÌ ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ¿Í ÀÌÁýÆ® ¾çÂÊ¿¡¼
Áö¼ÓµÇ¾ú±â ¶§¹®ÀÌÁö¸¸, ƯÈ÷ Àεµ¿¡¼ ¸Ó¸®°¡ ¼ÂÀÎ ºÒÀÇ ½Å º£´Ù, ¾Æ±×´Ï¿¡¼ ¿À·¡ Áö¼ÓµÇ¾ú±â ¶§¹®ÀÌ´Ù.
| The second
presentation of the Trinity was made by Adam and Eve in the first
and second gardens. These teachings had not been wholly obliterated
even in the times of Machiventa Melchizedek about thirty-five thousand
years later, for the Trinity concept of the Sethites persisted in
both Mesopotamia and Egypt but more especially in India, where it
was long perpetuated in Agni, the Vedic three-headed fire god. | |
104:1.3 »ïÀ§ÀÏü¿¡
´ëÇÑ ¼¼ ¹ø° ¹ßÇ¥´Â ¸¶Å°º¥Å¸ ¸á±â¼¼µ¦¿¡ ÀÇÇØ ÀÌ·ç¾îÁ³°í, ÀÌ ±³¸®´Â »ì·½ÀÇ ÇöÀÚ°¡ °¡½¿ ÆÇ¿¡ Âø¿ëÇÑ ¼¼ °³ÀÇ µ¿½É¿øÀ¸·Î¼
»ó¡µÇ¾ú´Ù. ±×·¯³ª ¸¶Å°º¥Å¸´Â ÆÈ·¹½ºÅ¸ÀÎ º£µÎÀε鿡°Ô ¿ìÁÖÀÇ ¾Æ¹öÁö, ¿µ¿øÇÑ ¾Æµé, ¹«ÇÑÇÑ ¿µ¿¡ ´ëÇØ °¡¸£Ä¡´Â °ÍÀÌ
¸Å¿ì ¾î·Æ´Ù´Â °ÍÀ» ¾Ë¾Ò´Ù. ±×ÀÇ Á¦ÀÚµé ´ëºÎºÐÀº »ïÀ§ÀÏü°¡ ³î¶ó½Ã¾Æµ¦ÀÇ ÃÖ°íÀÚ ¼¼ ºÐÀ¸·Î ±¸¼ºµÇ¾ú´Ù°í »ý°¢Çß´Ù;
¸î¸îÀº »ïÀ§ÀÏü¸¦ ü°è ±ºÁÖ, º°ÀÚ¸® ¾Æ¹öÁö, Áö¿ª ¿ìÁÖÀÇ Ã¢Á¶ Çϳª´ÔÀ̶ó°í ¿©°å´Ù; ¿©ÀüÈ÷ ¾Æ¹öÁö, ¾Æµé, ¿µÀÇ
ÆĶó´ÙÀ̽º ¿¬°ü¼º¿¡ ´ëÇÑ »ç»óÀ» ¾î·ÅDzÀÌ¶óµµ ÆľÇÇÏÁö ¸øÇß´Ù.
| The third presentation
of the Trinity was made by Machiventa Melchizedek, and this doctrine
was symbolized by the three concentric circles which the sage of
Salem wore on his breast plate. But Machiventa found it very difficult
to teach the Palestinian Bedouins about the Universal Father, the
Eternal Son, and the Infinite Spirit. Most of his disciples thought
that the Trinity consisted of the three Most Highs of Norlatiadek;
a few conceived of the Trinity as the System Sovereign, the Constellation
Father, and the local universe Creator Deity; still fewer even remotely
grasped the idea of the Paradise association of the Father, Son,
and Spirit. | |
104:1.4 »ì·½
¼±±³»çµéÀÇ È°µ¿À» ÅëÇØ »ïÀ§ÀÏüÀÇ ¸á±â¼¼µ¦ °¡¸£Ä§ÀÌ À¯¶ó½Ã¾Æ¿Í ºÏ¾ÆÇÁ¸®Ä«ÀÇ ¸¹Àº Áö¿ª¿¡ Á¡Â÷ ÆÛÁ®³ª°¬´Ù. Èı⠾ȵå
Á¾Á·°ú Èı⠸á±â¼¼µ¦ ½Ã´ë¿¡´Â »ï¿øÁ¶µé(triads)°ú »ïÀ§ÀÏüµé(trinities)À» ±¸º°ÇϱⰡ Á¾Á¾ ¾î·Æ°Ô µÇ¾ú°í,
À̶§ µÎ °³³ä ¸ðµÎ ¾î´À Á¤µµ ¼¯ÀÌ°í ÇÕÃÄÁ³´Ù.
| Through the
activities of the Salem missionaries the Melchizedek teachings of
the Trinity gradually spread throughout much of Eurasia and northern
Africa. It is often difficult to distinguish between the triads
and the trinities in the later Andite and the post-Melchizedek ages,
when both concepts to a certain extent intermingled and coalesced.
| |
104:1.5 ÈùµÎ±³Àεé
»çÀÌ¿¡¼ »ïÀ§ÀÏü¼³(trinitarian)À» ¹Ï´Â °³³äÀº Á¸Àç(Being), Áö¼º(Intelligence), ±â»Ý(Joy)À¸·Î
»Ñ¸®³»·È´Ù. (Èıâ ÀεµÀÇ °³³äÀº ºê¶ó¸¶, ½Ã¹Ù, ºñ½´´©¿´´Ù). Ãʱ⠻ïÀ§ÀÏü(Trinity) ¹¦»ç´Â ¼Â Á¾Á· »çÁ¦µéÀÌ
Àεµ¿¡ °¡Á®¿ÔÁö¸¸, »ïÀ§ÀÏüÀÇ Èı⠻ç»óÀº »ì·½ ¼±±³»çµéÀÌ µé¿©¿Í, Àεµ ÅäÂø Áö½ÄÀεéÀÌ ÀÌ·¯ÇÑ ±³¸®¿Í ÁøÈÀû »ï¿øÁ¶(triad)
°³³äÀ» °áÇÕÇÏ¿© ¹ßÀü½ÃÄ×´Ù.
| Among the Hindus
the trinitarian concept took root as Being, Intelligence, and Joy.
(A later Indian conception was Brahma, Siva, and Vishnu.) While
the earlier Trinity portrayals were brought to India by the Sethite
priests, the later ideas of the Trinity were imported by the Salem
missionaries and were developed by the native intellects of India
through a compounding of these doctrines with the evolutionary triad
conceptions. | |
104:1.6 ºÒ±³´Â
»ïÀ§ÀÏü¼³(trinitarian) º»ÁúÀÇ µÎ °¡Áö ±³¸®¸¦ ¹ßÀü½ÃÄ×´Ù; ÃʱâÀÇ °ÍÀº ¼±»ý(Teacher), À²¹ý(Law),
ÇüÁ¦ »ç¶û(Brotherhood) À̾ú´Ù; ÀÌ°ÍÀº °íŸ¸¶ ½Ë´Ù¸£Å¸°¡ ¹ßÇ¥ÇÏ¿´´Ù. ÈÄ´ëÀÇ »ç»óÀº º×´Ù ÃßÁ¾ÀÚµéÀÇ ºÏÂÊ
ºÐÆÄ »çÀÌ¿¡¼ ¹ßÀüÇÏ¿´°í, ÃÖ»óÀ§ ÁÖ(Supreme Lord), ¼º·É(Holy Spirit), À°½ÅÈÇÑ ±¸¿øÀÚ(Incarnate
Savior)¸¦ Æ÷ÇÔÇß´Ù.
| The Buddhist
faith developed two doctrines of a trinitarian nature: The earlier
was Teacher, Law, and Brotherhood; that was the presentation made
by Gautama Siddhartha. The later idea, developing among the northern
branch of the followers of Buddha, embraced Supreme Lord, Holy Spirit,
and Incarnate Savior. | |
104:1.7 ±×¸®°í
ÈùµÎ±³µµ¿Í ºÒ±³µµµéÀÇ ÀÌ·¯ÇÑ »ç»óµéÀº ÁøÁ¤ÇÑ »ïÀ§ÀÏü(trinitarian) °¡¼³, Áï ÀϽű³ Çϳª´Ô¿¡ ´ëÇÑ 3ÁßÀû
Ç¥ÇöÀ̾ú´Ù. ÁøÁ¤ÇÑ »ïÀ§ÀÏü(trinity) °³³äÀº ºÐ¸®µÈ ¼¼ ½Å(three gods)À» ´ÜÁö ÇÔ²² ÇÑ Áý´ÜÀ¸·Î ¹Àº
°ÍÀÌ ¾Æ´Ï´Ù.
| And these ideas
of the Hindus and Buddhists were real trinitarian postulates, that
is, the idea of a threefold manifestation of a monotheistic God.
A true trinity conception is not just a grouping together of three
separate gods. | |
104:1.8 È÷ºê¸®ÀεéÀº
¸á±â¼¼µ¦ ½Ã´ëÀÇ ÄË Á¾Á·ÀÇ ÀüÅë¿¡¼ »ïÀ§ÀÏü¿¡ ´ëÇØ ¾Ë¾ÒÁö¸¸, À¯ÀϽÅÀÎ ¾ßÈÑ¿¡ ´ëÇÑ ±×µéÀÇ ¿Á¤ÀÌ ¸ðµç ±×·¯ÇÑ °¡¸£Ä§À»
¾ÐµµÇÏ¿´°í, ¿¹¼ö°¡ ³ªÅ¸³¯ ¹«·Æ¿¡´Â ¿¤·ÎÈû ±³¸®°¡ À¯´ëÀÎÀÇ ½ÅÇп¡¼ »ç½Ç»ó Á¦°ÅµÇ¾ú´Ù. È÷ºê¸®ÀÎÀÇ Áö¼ºÀº »ïÀ§ÀÏü¼³(trinitarian)
°³³ä°ú À̽º¶ó¿¤ÀÇ Çϳª´ÔÀ» ¹Ï´Â À¯ÀϽŠ½Å³äÀ» Á¶È½Ãų ¼ö ¾ø¾ú´Ù.
| The Hebrews
knew about the Trinity from the Kenite traditions of the days of
Melchizedek, but their monotheistic zeal for the one God, Yahweh,
so eclipsed all such teachings that by the time of Jesus' appearance
the Elohim doctrine had been practically eradicated from Jewish
theology. The Hebrew mind could not reconcile the trinitarian concept
with the monotheistic belief in the One Lord, the God of Israel.
| |
104:1.9 À̽½¶÷
½Å¾ÓÀÇ ÃßÁ¾Àڵ鵵 ¸¶Âù°¡Áö·Î »ïÀ§ÀÏü(Trinity) »ç»óÀ» ÆľÇÇÏÁö ¸øÇß´Ù. ž´Â ÀϽű³°¡ ´Ù½Å±³¿Í ºÎµúÃÆÀ»
¶§, »ïÀ§ÀÏü¼³À» ¿ëÀÎÇÏ´Â °ÍÀº Ç×»ó ¾î·Æ´Ù. »ïÀ§ÀÏü(trinity) »ç»óÀº ±³¸®Àû ź·Â¼º°ú ÇÔ²² È®°íÇÑ ÀϽű³
ÀüÅëÀÌ ÀÖ´Â Á¾±³¿¡¼ »Ñ¸®¸¦ °¡Àå Àß ³»¸°´Ù. À§´ëÇÑ ÀϽŷÐÀÚÀÎ, È÷ºê¸®Àεé°ú À̽½¶÷ ±³ÀεéÀº, ¼¼ ½Å, ´Ù½Å·Ð,
±×¸®°í »ïÀÚÀÏÄ¡(triune) ¾È¿¡¼ ½Å¼º(divinity)°ú ¼º°Ý(personality)À¸·Î Ç¥ÇöµÇ¾î Á¸ÀçÇÏ´Â ÇÑ
ºÐÀÇ ½Å(one Deity)À» ¿¹¹èÇÏ´Â »ïÀ§ÀÏü »ç»ó(trinitarianism)À» ±¸º°ÇϱⰡ ¾î·Æ´Ù´Â °ÍÀ» ¹ß°ßÇß´Ù.
| The followers
of the Islamic faith likewise failed to grasp the idea of the Trinity.
It is always difficult for an emerging monotheism to tolerate trinitarianism
when confronted by polytheism. The trinity idea takes best hold
of those religions which have a firm monotheistic tradition coupled
with doctrinal elasticity. The great monotheists, the Hebrews and
Mohammedans, found it difficult to distinguish between worshiping
three gods, polytheism, and trinitarianism, the worship of one Deity
existing in a triune manifestation of divinity and personality. | |
104:1.10 ¿¹¼ö´Â
»çµµµé¿¡°Ô ÆĶó´ÙÀ̽º »ïÀ§ÀÏüÀÇ ¼º°Ýµé¿¡ ´ëÇÑ Áø¸®¸¦ °¡¸£ÃÆÁö¸¸, ±×µéÀº ±×°¡ ºñÀ¯ÀûÀÌ°í »ó¡ÀûÀ¸·Î ¸»¾¸ÇÑ´Ù°í »ý°¢Çß´Ù.
±×µéÀº È÷ºê¸® ÀϽű³¿¡¼ ¼ºÀåÇ߱⠶§¹®¿¡, ÀڽŵéÀÇ Áö¹èÀûÀÎ ¾ßÈÑ °³³ä°ú »óÃæµÇ´Â °Íó·³ º¸ÀÌ´Â ¾î¶² ¹ÏÀ½µµ Á¢Çϱâ
¾î·Æ´Ù´Â °ÍÀ» ¾Ë¾Ò´Ù. ±×¸®°í Ãʱ⠱⵶±³ÀεéÀº »ïÀ§ÀÏü(Trinity) °³³ä¿¡ ¹Ý´ëÇÏ´Â È÷ºê¸®Àû Æí°ßÀ» ¹°·Á¹Þ¾Ò´Ù.
| Jesus taught
his apostles the truth regarding the persons of the Paradise Trinity,
but they thought he spoke figuratively and symbolically. Having
been nurtured in Hebraic monotheism, they found it difficult to
entertain any belief that seemed to conflict with their dominating
concept of Yahweh. And the early Christians inherited the Hebraic
prejudice against the Trinity concept. | |
104:1.11 ±âµ¶±³ÀÇ
ù »ïÀ§ÀÏü°¡ ¾ÈƼ¿Á¿¡¼ ¼±Æ÷µÇ¾ú°í, Çϳª´Ô(God), ±×ÀÇ ¸»¾¸(Word), ±×ÀÇ ÁöÇý(Wisdom)·Î ±¸¼ºµÇ¾ú´Ù.
¹Ù¿ïÀº ¾Æ¹öÁö, ¾Æµé, ¼º·ÉÀÇ ÆĶó´ÙÀ̽º »ïÀ§ÀÏü(Trinity)¸¦ ¾Ë°í ÀÖ¾úÁö¸¸, °ÅÀÇ ¼³±³ÇÏÁö ¾Ê¾Ò°í, »õ·Î ¼³¸³µÈ
±³È¸µé¿¡ º¸³»´Â ÆíÁö ¸î Åë¿¡¼¸¸ ¾ð±ÞÇßÀ» »ÓÀÌ´Ù. ±×¶§µµ µ¿·á »çµµµéÀÌ ±×·¨µíÀÌ ¹Ù¿ïÀº Áö¿ª ¿ìÁÖÀÇ Ã¢Á¶ ¾ÆµéÀ»,
½ÅÀÇ µÑ°ºÐ ÆĶó´ÙÀ̽ºÀÇ ¿µ¿øÇÑ ¾Æµé°ú È¥µ¿Çß´Ù.
| The first
Trinity of Christianity was proclaimed at Antioch and consisted
of God, his Word, and his Wisdom. Paul knew of the Paradise Trinity
of Father, Son, and Spirit, but he seldom preached about it and
made mention thereof in only a few of his letters to the newly forming
churches. Even then, as did his fellow apostles, Paul confused Jesus,
the Creator Son of the local universe, with the Second Person of
Deity, the Eternal Son of Paradise. | |
104:1.12 ±â¿øÈÄ
1¼¼±â ¸»°æ¿¡ ÀÎÁ¤À» ¹Þ±â ½ÃÀÛÇÑ »ïÀ§ÀÏü ±âµ¶±³ °³³äÀº ¿ìÁÖÀÇ ¾Æ¹öÁö, ³×¹Ùµ·ÀÇ Ã¢Á¶ ¾Æµé(the Creator
Son), »øºùÅæÀÇ ½Å¼ºÇÑ ºÀ»çÀÚÀÎ Áö¿ª ¿ìÁÖÀÇ ¾î¸Ó´Ï ¿µ(Spirit)ÀÌÀÚ Ã¢Á¶ ¾ÆµéÀÇ µ¿¹ÝÀÚ·Î ±¸¼ºµÇ¾ú´Ù.
| The Christian
concept of the Trinity, which began to gain recognition near the
close of the first century after Christ, was comprised of the Universal
Father, the Creator Son of Nebadon, and the Divine Minister of Salvington-Mother
Spirit of the local universe and creative consort of the Creator
Son. | |
104:1.13 ¿¹¼öÀÇ
½Ã´ë ÀÌÈÄ·Î, ÀÌ °è½Ã ¹ßÇ¥¹®¿¡¼ ¹ßÇ¥µÇ±â Àü±îÁö, (Ưº°È÷ ±× °è½Ã¸¦ ¹ÞÀº ¸î »ç¶÷À» Á¦¿ÜÇÏ°í) ÆĶó´ÙÀ̽º »ïÀ§ÀÏüÀÇ
»ç½ÇÀû ½ÅºÐÀº À¯¶õ½Ã¾Æ¿¡¼ ¾Ë·ÁÁöÁö ¾Ê¾Ò´Ù. ±×·¯³ª ±âµ¶±³ÀÇ »ïÀ§ÀÏü °³³äÀÌ »ç½Ç ¸é¿¡¼ À߸øÀÌ ÀÖ¾ú´õ¶óµµ, ¿µÀû
°ü°è¿¡ ´ëÇؼ´Â ½ÇÁúÀûÀ¸·Î »ç½ÇÀ̾ú´Ù. ¿ÀÁ÷ ±× öÇÐÀû ¿µÇâ°ú ¿ìÁÖ·ÐÀû °á°ú¿¡¼¸¸, ÀÌ °³³äÀº È¥¶õÀ» °Þ¾ú´Ù. ¹«ÇÑÇÑ
»ïÀ§ÀÏüÀÇ µÎ ¹ø° Á¸ÀçÀÎ ½ÅÀÇ µÑ° ºÐÀÌ ÇѶ§ À¯¶õ½Ã¾Æ¿¡¼ »ì¾Ò´Ù°í ¹Ï´Â °ÍÀº ¿ìÁÖÀû Áö¼ºÀ» °¡Áø ¸¹Àº »ç¶÷¿¡°Ô´Â
¾î·Á¿î ÀÏÀ̾ú´Ù; ¿µÀûÀ¸·Î ÀÌ°ÍÀº »ç½ÇÀÌÁö¸¸, ½ÇÁ¦·Î´Â »ç½ÇÀÌ ¾Æ´Ï´Ù. ¹Ì°¡¿¤ âÁ¶ÀÚµéÀº ¿µ¿øÇÑ ¾ÆµéÀÇ ½Å¼ºÀ» ¿ÂÀüÈ÷
±¸ÇöÇÏÁö¸¸, ±×µéÀº Àý´ë ¼º°ÝÀÚ°¡ ¾Æ´Ï´Ù.
| Not since the
times of Jesus has the factual identity of the Paradise Trinity
been known on Urantia (except by a few individuals to whom it was
especially revealed) until its presentation in these revelatory
disclosures. But though the Christian concept of the Trinity erred
in fact, it was practically true with respect to spiritual relationships.
Only in its philosophic implications and cosmological consequences
did this concept suffer embarrassment: It has been difficult for
many who are cosmic minded to believe that the Second Person of
Deity, the second member of an infinite Trinity, once dwelt on Urantia;
and while in spirit this is true, in actuality it is not a fact.
The Michael Creators fully embody the divinity of the Eternal Son,
but they are not the absolute personality. |
104:3.1 Àηù°¡ ¶§¶§·Î ¼¼ ºÐÀÇ ½Å(Deity)ÀÎ »ïÀ§ÀÏü¸¦ ÀÌÇØÇϴµ¥ ÀÖ¾î¼, ÀÏ°ü¼ºÀ» À§ÇØ Àΰ£ÀÇ Áö¼ºÀº ÀÏ°ö Àý´ëÀÚ »çÀÌ¿¡ ¾î¶² °ü°è°¡ ÀÖ´Ù´Â °ÍÀ» ÀνÄÇϵµ·Ï ¿ä±¸ÇÑ´Ù. ±×·¯³ª ÆĶó´ÙÀ̽º »ïÀ§ÀÏü¿¡ ´ëÇÑ ¸ðµç °ÍÀÌ »ïÀ§ÀÏü(Trinity)¶ó°í Çؼ ¹Ýµå½Ã »ïÀÚÀÏÄ¡(triunity)¶ó°í´Â ÇÒ ¼ö ¾ø´Ù. »ïÀÚÀÏÄ¡´Â »ïÀ§ÀÏü°¡ ¾Æ´Ñ ´Ù¸¥ °ÍÀ̱⠶§¹®ÀÌ´Ù. ¾î¶² ±â´ÉÀû Ãø¸é¿¡¼´Â »ïÀÚÀÏÄ¡°¡ »ïÀ§ÀÏü¿Í À¯»çÇÒ ¼ö ÀÖÁö¸¸, »ïÀÚÀÏÄ¡´Â »ïÀ§ÀÏüÀÇ º»Áú¿¡¼ °áÄÚ °°Àº ÇüÅ°¡ ¾Æ´Ï´Ù. | 3. Trinities and Triunities While mankind has sometimes grasped at an understanding of the Trinity of the three persons of Deity, consistency demands that the human intellect perceive that there are certain relationships between all seven Absolutes. But all that which is true of the Paradise Trinity is not necessarily true of a triunity, for a triunity is something other than a trinity. In certain functional aspects a triunity may be analogous to a trinity, but it is never homologous in nature with a trinity. | |
104:3.2 ÇÊ»ç
Àΰ£Àº À¯¶õ½Ã¾Æ¿¡¼ ½Ã¾ß¸¦ ³ÐÈ÷°í °³³äÀ» È®´ëÇÏ´Â Áß¿äÇÑ ½Ã´ë¸¦ °ÅÄ¡°í ÀÖÀ¸¸ç, ±×ÀÇ ¿ìÁÖ Ã¶ÇÐÀº Àΰ£ÀÌ »ý°¢ÇÏ´Â
ÁöÀû ¹«´ë°¡ È®´ëµÇ´Â °Í°ú ¹ß°ÉÀ½À» ¸ÂÃß±â À§ÇÏ¿© Áøȸ¦ °¡¼ÓÇØ¾ß ÇÑ´Ù. ¿ìÁÖ ÀǽÄÀÌ ³Ð¾îÁü¿¡ µû¶ó¼, ÇÊ»ç Àΰ£Àº
¹°Áú°úÇÐ, ÁöÀû öÇÐ, ¿µÀû ÅëÂû·Â¿¡¼ ±×°¡ ¹ß°ßÇÏ´Â ¸ðµç °ÍÀÌ ¼·Î °ü°èµÊÀ» ÆľÇÇÑ´Ù. ±×·¡µµ ¿ìÁÖ°¡ ÅëÀϵǾî ÀÖ´Ù´Â
ÀÌ ¸ðµç ½Å³ä°ú ÇÔ²², Àΰ£Àº ¸ðµç Á¸ÀçÀÇ ´Ù¾ç¼ºÀ» ±ú´Ý´Â´Ù. ½ÅÀÇ ºÒº¯¼º¿¡ °üÇÑ ¿Â°® °³³äÀÌ Àִµ¥µµ, »ç¶÷Àº Ç×»ó
º¯ÇÏ°í üÇèÀ¸·Î ¼ºÀåÇÏ´Â ¿ìÁÖ ¼Ó¿¡¼ ±×°¡ »ç´Â °ÍÀ» ±ú´Ý´Â´Ù. ¿µÀû °¡Ä¡°¡ »ì¾Æ³²´Â °ÍÀ» ±ú´Ý´Â °Í°ú »ó°ü¾øÀÌ,
Àΰ£Àº ¹°·Â¤ý¿¡³ÊÁö¤ýµ¿·ÂÀ» ´Ù·ç´Â ¼ö¸®Çаú ¼ö¸®ÇÐ ÀÌÀü¿¡ ´ëÇÑ °ÍÀ» ´Ã °í·ÁÇØ¾ß ÇÑ´Ù.
| Mortal man
is passing through a great age of expanding horizons and enlarging
concepts on Urantia, and his cosmic philosophy must accelerate in
evolution to keep pace with the expansion of the intellectual arena
of human thought. As the cosmic consciousness of mortal man expands,
he perceives the interrelatedness of all that he finds in his material
science, intellectual philosophy, and spiritual insight. Still,
with all this belief in the unity of the cosmos, man perceives the
diversity of all existence. In spite of all concepts concerning
the immutability of Deity, man perceives that he lives in a universe
of constant change and experiential growth. Regardless of the realization
of the survival of spiritual values, man has ever to reckon with
the mathematics and premathematics of force, energy, and power.
| |
104:3.3 ¾î¶²
¸é¿¡¼´Â ¹«ÇÑÀÇ ¿µ¿øÇÑ ºÒ¿ÏÀü¼ºÀº ÁøÈÇÏ´Â ¿ìÁÖÀÇ ½Ã°£Àû ¼ºÀå°ú ¶Ç °Å±â¿¡¼ üÇèÇÏ´Â °ÅÁÖÀÚµéÀÇ ºÒ¿ÏÀü¼º°ú Á¶ÈµÈ´Ù.
¾î¶² ¸é¿¡¼ ÃÑüÀû ¹«ÇÑÀÇ °³³äÀº Àΰ£ÀÇ Áö¼º°ú ¸ð·Ð½Ã¾Æ È¥ÀÌ ÃÖÁ¾ °¡Ä¡¿Í ¿µÀû Á߿伺ÀÇ °³³äÀ» ÆľÇÇÒ ¼ö ÀÖÀ» Á¤µµ·Î
¼¼ºÐÈµÈ ÀÚÁúÀÌ µÇ¾ß ÇÑ´Ù.
| In some manner
the eternal repleteness of infinity must be reconciled with the
time-growth of the evolving universes and with the incompleteness
of the experiential inhabitants thereof. In some way the conception
of total infinitude must be so segmented and qualified that the
mortal intellect and the morontia soul can grasp this concept of
final value and spiritualizing significance. | |
104:3.4 À̼ºÀû
³í¸®´Â ¿ìÁÖ ½ÇüÀÇ ÀϽű³Àû ÅëÇÕÀ» ¿ä±¸ÇÏ´Â ¹Ý¸é, À¯ÇÑÇÑ Ã¼ÇèÀº ´Ù¿øÀû Àý´ëÀÚµéÀÇ °¡Á¤°ú ¿ìÁÖ °ü°è¿¡¼ ±×µéÀÇ Çù·Â¿¡
´ëÇÑ °¡Á¤À» ÇÊ¿ä·Î ÇÑ´Ù. °øµ¿ÀÇ Á¸ÀçµéÀÌ ¾ø´Ù¸é ´Ù¾çÇÑ Àý´ë °ü°è°¡ ³ªÅ¸³¯ °¡´É¼ºÀÌ ÀüÇô ¾ø°í, Â÷À̤ýº¯¼ö¤ýº¯°æÀÚ¤ý°¨¼èÀÚ¤ýÁ¦ÇÑÀÚ,
¶Ç´Â °¨¼ÒÀÚµéÀÌ ÀÛ¿ëÇÒ ±âȸ°¡ ¾ø´Ù.
| While reason
demands a monotheistic unity of cosmic reality, finite experience
requires the postulate of plural Absolutes and of their co-ordination
in cosmic relationships. Without co-ordinate existences there is
no possibility for the appearance of diversity of absolute relationships,
no chance for the operation of differentials, variables, modifiers,
attenuators, qualifiers, or diminishers. | |
104:3.6 ÀÌ ¿©·¯
³í¹®¿¡¼ ÃÑ ½Çü(¹«ÇÑ)´Â ´ÙÀ½ ÀÏ°ö Àý´ëÀÚ ¾È¿¡¼ Á¸ÀçÇÏ´Â °ÍÀ¸·Î ¹ßÇ¥µÇ¾ú´Ù:
| In these papers
total reality (infinity) has been presented as it exists in the
seven Absolutes: | |
1. ¿ìÁÖÀÇ ¾Æ¹öÁö.
2. ¿µ¿øÇÑ ¾Æµé. 3. ¹«ÇÑÇÑ ¿µ. 4. ÆĶó´ÙÀ̽º ¼¶. 5. ½Å Àý´ëÀÚ. 6. ¿ìÁÖ Àý´ëÀÚ. 7. ¹«Á¦ÇÑ Àý´ëÀÚ. | 1. The Universal
Father. 2. The Eternal Son. 3. The Infinite Spirit. 4. The Isle of Paradise. 5. The Deity Absolute. 6. The Universal Absolute. 7. The Unqualified Absolute. | |
104:3.13 ù°
±Ù¿ø Áß½ÉÀº ¿µ¿øÇÑ ¾ÆµéÀÇ ¾Æ¹öÁöÀÌ°í, ¶ÇÇÑ ÆĶó´ÙÀ̽º ¼¶¿¡´Â ¿øÇüÀÌ´Ù. ±×ÀÇ ¼º°ÝÀº ¾Æµé ¼Ó¿¡¼ Á¦ÇѵÇÁö ¾Ê¾ÒÁö¸¸,
½Å Àý´ëÀÚ ¼Ó¿¡¼ ¼º°ÝÀº ÀáÀç·ÂÀÌ µÇ¾ú´Ù. ¾Æ¹öÁöÀÇ ¿¡³ÊÁö´Â ÆĶó´ÙÀ̽º¿Í ÇϺ¸³ª¿¡¼ µå·¯³µ°í, µ¿½Ã¿¡ ¹«Á¦ÇÑ Àý´ëÀÚ
¼Ó¿¡¼ ±× ¿¡³ÊÁö°¡ °¨Ãß¾îÁ³´Ù. ¹«ÇÑÀÚ´Â ÇÕµ¿ ÇàÀ§ÀÚÀÇ ±×ħ ¾ø´Â ÇàÀ§ ¼Ó¿¡¼ ´Ã ³ªÅ¸³ª¸ç, ÇÑÆí ¿ìÁÖ Àý´ëÀÚÀÇ È°µ¿,
º¸»óÀûÀÌÁö¸¸ °¡·ÁÁø È°µ¿¿¡¼ ¿µ¿øÈ÷ ÀÛ¿ëÇÏ°í ÀÖ´Ù. ±×·¯¹Ç·Î ¾Æ¹öÁö´Â µ¿±ÞÀÇ ¿©¼¸ Àý´ëÀÚ¿Í °ü·ÃµÇ°í, µû¶ó¼ ÀÏ°ö
¸ðµÎ ¿µ¿øÀÇ ³¡¾ø´Â ¼øȯ ¼Ó¿¡¼ ¹«ÇÑÇÑ È¸ÀüÀ» ¿¡¿ö½Ñ´Ù.
| The First Source
and Center, who is Father to the Eternal Son, is also Pattern to
the Paradise Isle. He is personality unqualified in the Son but
personality potentialized in the Deity Absolute. The Father is energy
revealed in Paradise-Havona and at the same time energy concealed
in the Unqualified Absolute. The Infinite is ever disclosed in the
ceaseless acts of the Conjoint Actor while he is eternally functioning
in the compensating but enshrouded activities of the Universal Absolute.
Thus is the Father related to the six co-ordinate Absolutes, and
thus do all seven encompass the circle of infinity throughout the
endless cycles of eternity. | |
104:3.14 Àý´ë
°ü°èÀÇ »ïÀÚÀÏÄ¡(triunity)´Â ºÒ°¡ÇÇÇÑ µí º¸ÀÏ °ÍÀÌ´Ù. ¼º°ÝÀÚ´Â ¸ðµç ´Ù¸¥ ¼öÁØ°ú ¸¶Âù°¡Áö·Î, Àý´ë ¼öÁØ¿¡¼
´Ù¸¥ ¼º°Ý°ú ¿¬ÇÕÇϱ⸦ Ãß±¸ÇÑ´Ù. ¼¼ ÆĶó´ÙÀ̽º ¼º°ÝÀÚÀÇ ¿¬ÇÕÀº ù »ïÀÚÀÏÄ¡, °ð ¾Æ¹öÁö¤ý¾Æµé¤ý¿µÀÇ ¼º°Ý ÅëÀÏÀ» ¿µ¿øÇÏ°Ô
¸¸µç´Ù. ¿Ö³ÄÇϸé ÀÌ ¼¼ ºÐÀÌ ¼º°ÝÀڷμ ÅëÀÏµÈ ±â´ÉÀ» À§ÇÏ¿© Çѵ¥ ¸ðÀÏ ¶§, À̷μ ±â´ÉÀûÀ¸·Î ÅëÀϵǴ ÇÑ »ïÀÚÀÏÄ¡¸¦
±¸¼ºÇϸç, ÇÑ »ïÀ§ÀÏü(trinity)¡ªÇϳªÀÇ À¯±âÀû µ¶¸³Ã¼¡ª´Â ¾Æ´ÏÁö¸¸, ±×·±µ¥µµ ÇϳªÀÇ »ïÀÚÀÏÄ¡, Áï ¼ÂÀÌ ±â´ÉÀûÀ¸·Î
¿ÏÀüÈ÷ ÇÕÀÇÇÑ ÃÑÇÕÀÌ´Ù.
| It would seem
that triunity of absolute relationships is inevitable. Personality
seeks other personality association on absolute as well as on all
other levels. And the association of the three Paradise personalities
eternalizes the first triunity, the personality union of the Father,
the Son, and the Spirit. For when these three persons, as persons,
conjoin for united function, they thereby constitute a triunity
of functional unity, not a trinity-an organic entity-but nonetheless
a triunity, a threefold functional aggregate unanimity. | |
104:3.15 ÆĶó´ÙÀ̽º
»ïÀ§ÀÏü´Â »ïÀÚÀÏÄ¡(triunity)°¡ ¾Æ´Ï´Ù; »ïÀ§ÀÏü´Â ÇϳªÀÇ ±â´ÉÀû ÀÏÄ¡°¡ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ³ª´©¾îÁ® ÀÖÁö ¾Ê°í,
³ª´² ³õÀ» ¼ö ¾ø´Â ½Å(Deity)ÀÌ´Ù. ¾Æ¹öÁö¿Í ¾Æµé°ú ¿µÀº (°³Àεé·Î¼) ÆĶó´ÙÀ̽º »ïÀ§ÀÏü¿ÍÀÇ °ü°è¼ºÀ» À¯ÁöÇÒ
¼ö Àִµ¥, ÀÌ´Â »ïÀ§ÀÏü°¡ ±×µéÀÇ ³ª´²ÁöÁö ¾Ê´Â ½ÅÀ̱⠶§¹®ÀÌ´Ù. ù° »ïÀÚÀÏÄ¡¿¡¼ ¾Æ¹öÁö¿Í ¾Æµé°ú ¿µÀº ¾Æ¹«·±
±×·¯ÇÑ ¼¼ ºÐÀÇ °³Àεé·Î °ü°è¸¦ À¯ÁöÇÏÁö ¾Ê´Âµ¥, À̴ ù° »ïÀÚÀÏÄ¡°¡ ¼¼ ºÐÀ¸·Î¼ ±×µéÀÇ ±â´ÉÀû ¿¬ÇÕÀ̱⠶§¹®ÀÌ´Ù.
¿ÀÁ÷ »ïÀ§ÀÏü(Trinity)¡ª³ª´²ÁöÁö ¾ÊÀº ½Å¡ªÀ¸·Î¼, ±×µéÀÇ ¼º°Ý ÁýÇÕÀÎ »ïÀÚÀÏÄ¡(triunity)¿¡ ´ëÇÑ ¿ÜºÎÀû
°ü°è¼ºÀ» Áý´ÜÀ¸·Î À¯ÁöÇÑ´Ù.
| The Paradise
Trinity is not a triunity; it is not a functional unanimity; rather
is it undivided and indivisible Deity. The Father, Son, and Spirit
(as persons) can sustain a relationship to the Paradise Trinity,
for the Trinity is their undivided Deity. The Father, Son, and Spirit
sustain no such personal relationship to the first triunity, for
that is their functional union as three persons. Only as the Trinity-as
undivided Deity-do they collectively sustain an external relationship
to the triunity of their personal aggregation. | |
104:3.16 µû¶ó¼
¿©·¯ Àý´ë °ü°è »çÀÌ¿¡¼ ÆĶó´ÙÀ̽º »ïÀ§ÀÏü´Â °íÀ¯Çϸç, ½ÇÁ¸Àû »ïÀÚÀÏÄ¡µé(triunities)ÀÌ ¸î °¡Áö ÀÖÁö¸¸,
¿ÀÁ÷ ÇϳªÀÇ ½ÇÁ¸Àû »ïÀ§ÀÏü(Trinity)ÀÌ´Ù. »ïÀÚÀÏÄ¡´Â ÇϳªÀÇ µ¶¸³Ã¼°¡ ¾Æ´Ï´Ù. ±×°ÍÀº À¯±âü°¡ ¾Æ´Ï¶ó ¿ÀÈ÷·Á
±â´ÉÀûÀÎ °ÍÀÌ´Ù. ±× ±¸¼º¿øÀº ´Üü¶ó±âº¸´Ù Çù·ÂÇÏ´Â °ÍÀÌ´Ù. »ïÀÚÀÏÄ¡ÀÇ ±¸¼º ºÐÀÚ´Â µ¶¸³Ã¼µéÀÏ ¼ö ÀÖÁö¸¸, »ïÀÚÀÏÄ¡
±× ÀÚü´Â ÇϳªÀÇ ¿¬ÇÕÀÌ´Ù.
| Thus does the
Paradise Trinity stand unique among absolute relationships; there
are several existential triunities but only one existential Trinity.
A triunity is not an entity. It is functional rather than organic.
Its members are partners rather than corporative. The components
of the triunities may be entities, but a triunity itself is an association.
| |
104:3.17 ±×·¯³ª
»ïÀ§ÀÏü(trinity)¿Í »ïÀÚÀÏÄ¡(triunity) »çÀÌ¿¡ ÇÑ °¡Áö ºñ±³ÇÒ Á¡ÀÌ ÀÖ´Ù; µÎ °¡Áö ¸ðµÎ ±¸¼º ¿ä¼Ò
±¸¼º¿øÀÇ ¼Ó¼º¿¡ ´ëÇÑ ½Äº° °¡´ÉÇÑ ÇÕÀÌ ¾Æ´Ñ ´Ù¸¥ ±â´ÉÀ» ¹ß»ý½ÃŲ´Ù. ±×·¯³ª ±â´ÉÀû °üÁ¡¿¡¼´Â ºñ±³°¡ µÇÁö¸¸, ±×
¹Û¿¡ ±×µéÀº ¾Æ¹«·± ¸í¹éÇÑ °ü°è¸¦ µå·¯³»Áö ¾Ê´Â´Ù. ±×µéÀº ±â´É°ú ±¸Á¶¿ÍÀÇ °ü°è·Î¼ ´ë·«ÀûÀ¸·Î ¿¬°üµÇ¾î ÀÖ´Ù. ±×·¯³ª
»ïÀÚÀÏÄ¡(triunity)ÀÇ È°µ¿Àº »ïÀ§ÀÏü ±¸Á¶³ª µ¶¸³Ã¼ÀÇ È°µ¿ÀÌ ¾Æ´Ï´Ù.
| There is, however,
one point of comparison between trinity and triunity: Both eventuate
in functions that are something other than the discernible sum of
the attributes of the component members. But while they are thus
comparable from a functional standpoint, they otherwise exhibit
no categorical relationship. They are roughly related as the relation
of function to structure. But the function of the triunity association
is not the function of the trinity structure or entity. | |
104:3.18 ±×·¸±â´Â
Çصµ »ïÀÚÀÏÄ¡µéÀÌ ½ÇÀçÇÑ´Ù; ±×µéÀº Á¤¸» ½ÇÀçÇÑ´Ù. ±×µé ¼Ó¿¡ Àüü ½Çü°¡ È°µ¿ÈµÇ¾î ÀÖÀ¸¸ç, ±×µéÀ» ÅëÇØ ¿ìÁÖÀÇ
¾Æ¹öÁö´Â ¹«ÇÑÀÇ ÁÖ¿ä È°µ¿¿¡ ´ëÇØ Áï°¢ÀûÀÌ°í °³ÀÎÀûÀÎ ÅëÁ¦·ÂÀ» ¹ßÈÖÇÑ´Ù.
| The triunities
are nonetheless real; they are very real. In them is total reality
functionalized, and through them does the Universal Father exercise
immediate and personal control over the master functions of infinity.
|
104:4.1 ÀÏ°ö °¡Áö »ïÀÚÀÏÄ¡¸¦ ¼³¸íÇÏ·Á´Â ½Ãµµ¿¡¼, ¿ìÁÖÀÇ ¾Æ¹öÁö´Â °¢ÀÚÀÇ 1Â÷ ±¸¼º¿øÀ̶ó´Â »ç½Ç¿¡ ÁÖ¸ñÇÑ´Ù. ±×´Â ¿ìÁÖÀÇ Ã¹Â°ÀÎ ¾Æ¹öÁö ±Ù¿øÀÌ¿ä, Àý´ë Áß½É, ½ÃÃÊ ¿øÀÎ, ¿ìÁÖÀÇ ÅëÁ¦ÀÚ, ÇѾø´Â ¿¡³ÊÁö °ø±ÞÀÚ, ÃÖÃÊÀÇ ÅëÀÏ, Á¦ÇÑ ¾ø´Â ÁöÁöÀÚ, ½ÅÀÇ Ã¹Â°ºÐ, ½ÃÃÊÀÇ ¿ìÁÖ ¿øº», ¹«ÇÑÀÇ º»ÁúÀ̸ç, Áö³³¯¿¡ ±×·¯Çß°í ´Ã ±×·² °ÍÀÌ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¼º°ÝÀ» °¡Áø, Àý´ëÀÚµéÀÇ ¿øÀÎÀÌ¿ä, Àý´ëÀÚµéÀÇ Àý´ëÀÚÀÌ´Ù. | 4. The Seven Triunities In attempting the description of seven triunities, attention is directed to the fact that the Universal Father is the primal member of each. He is, was, and ever will be: the First Universal Father-Source, Absolute Center, Primal Cause, Universal Controller, Limitless Energizer, Original Unity, Unqualified Upholder, First Person of Deity, Primal Cosmic Pattern, and Essence of Infinity. The Universal Father is the personal cause of the Absolutes; he is the absolute of Absolutes. | |
104:4.2 ÀÏ°ö
°¡Áö »ïÀÚÀÏÄ¡ÀÇ º»¼º°ú Àǹ̸¦ ´ÙÀ½°ú °°ÀÌ Á¦½ÃÇÒ ¼ö ÀÖ´Ù:
| The nature
and meaning of the seven triunities may be suggested as: | |
104:4.3 Á¦1
»ïÀÚÀÏÄ¡¡ª¼º°ÝÀÌ ÀÖ°í ¸ñÀûÀ» °¡Áø »ïÀÚÀÏÄ¡. ÀÌ°ÍÀº ¼¼ ½Å ¼º°ÝÀÚµéÀÇ ±×·ìÀÌ´Ù:
| The First Triunity-the
personal-purposive triunity. This is the grouping of the three Deity
personalities: | |
1. ¿ìÁÖÀÇ ¾Æ¹öÁö.
2. ¿µ¿øÇÑ ¾Æµé. 3. ¹«ÇÑÇÑ ¿µ. | 1. The Universal
Father. 2. The Eternal Son. 3. The Infinite Spirit. | |
104:4.7 ÀÌ°ÍÀº
»ç¶û, ÀÚºñ, ºÀ»ç, »ïÁßÀÇ °áÇÕÀÌ´Ù¡ª¿µ¿øÇÑ ¼¼ ÆĶó´ÙÀ̽º ¼º°ÝÀÚÀÇ ¸ñÀûÀÌ ºÐ¸íÇÑ ¼º°ÝÀû ¿¬ÇÕÀÌ´Ù. ÀÌ°ÍÀº ½Å¼ºÇÏ°Ô
Ä£±³ÇÏ´Â, »ý¸íÁ¸À縦-»ç¶ûÇÏ´Â, ¾Æ¹öÁö °°ÀÌ-ÇൿÇϸç, »ó½ÂÀ»-Àå·ÁÇÏ´Â ¿¬ÇÕÀÌ´Ù. ÀÌ Á¦1 »ïÀÚÀÏÄ¡ÀÇ ½Å ¼º°ÝÀÚµéÀº
¼º°ÝÀ»-¹°·ÁÁÖ°í, ¿µÀ»-¼ö¿©ÇÏ°í, Áö¼ºÀ»-ºÎ¿©ÇÏ´Â Çϳª´Ôµé(Gods)ÀÌ´Ù.
| This is the
threefold union of love, mercy, and ministry¡ªthe purposive and personal
association of the three eternal Paradise personalities. This is
the divinely fraternal, creature-loving, fatherly-acting, and ascension-promoting
association. The divine personalities of this first triunity are
personality-bequeathing, spirit-bestowing, and mind-endowing Gods.
| |
104:4.8 ÀÌ´Â
¹«ÇÑÇÑ ÀÇÁöÀÇ »ïÀÚÀÏÄ¡ÀÌ´Ù; ¿µ¿øÇÑ ÇöÀç¿Í °ú°Å-ÇöÀç-¹Ì·¡ ½Ã°£ÀÇ ¸ðµç È帧¿¡¼ ÀÛ¿ëÇÑ´Ù. ÀÌ ¿¬ÇÕÀº ¹«ÇÑÇÑ ÀÇÁö¸¦
³º°í, ¼º°Ý(personal) ½Å(Deity)ÀÌ ÁøÈ ¿ìÁÖÀÇ »ý¸íÁ¸Àçµé¿¡°Ô ½º½º·Î¸¦ °è½ÃÇÏ´Â ±¸Á¶¸¦ Á¦°øÇÑ´Ù.
| This is the
triunity of infinite volition; it acts throughout the eternal present
and in all of the past-present-future flow of time. This association
yields volitional infinity and provides the mechanisms whereby personal
Deity becomes self-revelatory to the creatures of the evolving cosmos. | |
104:4.9 Á¦2
»ïÀÚÀÏÄ¡¡ªµ¿·Â ¿øº»ÀÇ »ïÀÚÀÏÄ¡. Àڱ׸¶ÇÑ ±ØÀÚÀ̵çÁö, Ÿ¿À¸£´Â º°À̵çÁö ¶Ç´Â ¼Ò¿ëµ¹ÀÌÄ¡´Â ¼º¿îÀ̵çÁö, Áß¾Ó ¿ìÁÖ³ª
ÃÊ¿ìÁÖµé±îÁöµµ, °¡Àå ÀÛÀº °ÍÀ¸·ÎºÎÅÍ °¡Àå Å« ¹°Áú Á¶Á÷¿¡ À̸£±â±îÁö, ¹°¸®Àû ¿øº»¡ª¿ìÁÖÀÇ ¹èÄ¡¡ª´Â ¹Ýµå½Ã ÀÌ »ïÀÚÀÏÄ¡ÀÇ
±â´É¿¡¼ ÆÄ»ýµÈ´Ù. ÀÌ ¿¬ÇÕÀº ´ÙÀ½À¸·Î ±¸¼ºµÈ´Ù:
| The Second
Triunity¡ªthe power-pattern triunity. Whether it be a tiny ultimaton,
a blazing star, or a whirling nebula, even the central or superuniverses,
from the smallest to the largest material organizations, always
is the physical pattern-the cosmic configuration-derived from the
function of this triunity. This association consists of: | |
1. ¾Æ¹öÁö-¾Æµé.
2. ÆĶó´ÙÀ̽º ¼¶. 3. ÇÕµ¿ ÇàÀ§ÀÚ. | 1. The Father-Son.
2. The Paradise Isle. 3. The Conjoint Actor. | |
104:4.13 ¼Â°
±Ù¿ø Áß½ÉÀÇ ¿ìÁÖ ´ë¸®ÀÚµéÀÌ ¿¡³ÊÁö¸¦ Á¶Á÷ÇÑ´Ù. Àý´ë ¹°ÁúÀÌ µÈ ÆĶó´ÙÀ̽º ¿øÇüÀ» µû¶ó¼, ¿¡³ÊÁö°¡ Çü¼ºµÈ´Ù. ±×·¯³ª
±×ħ ¾ø´Â ÀÌ ¸ðµç Á¶Á¾ µÚ¿¡´Â ¾Æ¹öÁö¿Í ¾ÆµéÀÇ °è½ÉÀÌ ÀÖ°í, ±×µéÀÇ ¿¬ÇÕÀº ÆĶó´ÙÀ̽º ¿øº»À» óÀ½À¸·Î °¡µ¿½ÃÄÑ,
ÇÕµ¿ ÇàÀ§ÀÚÀÎ ¹«ÇÑÇÑ ¿µÀÌ Ãâ»ýÇÏ°í µ¿½Ã¿¡ ÇϺ¸³ª°¡ ³ªÅ¸³ª°Ô ¸¸µé¾ú´Ù.
| Energy is organized
by the cosmic agents of the Third Source and Center; energy is fashioned
after the pattern of Paradise, the absolute materialization; but
behind all of this ceaseless manipulation is the presence of the
Father-Son, whose union first activated the Paradise pattern in
the appearance of Havona concomitant with the birth of the Infinite
Spirit, the Conjoint Actor. | |
104:4.14 Á¾±³Àû
üÇè¿¡¼ »ý¸íÁ¸ÀçµéÀº »ç¶ûÀÎ Çϳª´Ô°ú Á¢ÃËÇÏÁö¸¸, ±×·¯ÇÑ ¿µÀû ÅëÂû·ÂÀº °áÄÚ ÆĶó´ÙÀ̽º°¡ ¿øº»À̶ó´Â ¿ìÁÖÀÇ »ç½Ç¿¡
´ëÇÑ ÁöÀûÀÎ ÀνÄÀ» ¸·¾Æ¼´Â ¾È µÈ´Ù. ÆĶó´ÙÀ̽º ¼º°ÝÀÚµéÀÇ ½Å¼ºÇÑ »ç¶ûÀÇ Èû, ÀúÇ×ÇÒ ¼ö ¾ø´Â ÈûÀ¸·Î ¸ðµç »ý¸íÁ¸Àç°¡
ÀÚÀ¯ ÀÇÁö·Î Âù¹Ì¸¦ µå¸®°Ô Çϸç, ¿µ¿¡¼ ÅÂ¾î³ ¸ðµç ±×·¯ÇÑ ¼º°ÝÀÚ¸¦ Çϳª´ÔÀÇ ÃÖÈÄÀÚ ¾ÆµéµéÀÇ ³¡¾ø´Â ºÀ»çÀÇ ÃÊÀÚ¿¬Àû
±â»ÝÀ¸·Î ÀεµÇÑ´Ù. Á¦2 »ïÀÚÀÏÄ¡´Â ÀÌ·¯ÇÑ ÀÛ¿ëÀÌ ÆîÃÄÁö´Â °ø°£ ¹«´ëÀÇ ¼³°èÀÚÀÌ´Ù; ÀÌ´Â ¿ìÁÖ ±¸¼ºÀÇ ¿øÇüµéÀ» °áÁ¤ÇÑ´Ù.
| In religious
experience, creatures make contact with the God who is love, but
such spiritual insight must never eclipse the intelligent recognition
of the universe fact of the pattern which is Paradise. The Paradise
personalities enlist the freewill adoration of all creatures by
the compelling power of divine love and lead all such spirit-born
personalities into the supernal delights of the unending service
of the finaliter sons of God. The second triunity is the architect
of the space stage whereon these transactions unfold; it determines
the patterns of cosmic configuration. | |
104:4.15 »ç¶ûÀº
ù ¹ø° »ïÀ§ÀÏüÀÇ ½Å¼ºÀ» Ư¡ÁöÀ» ¼ö ÀÖÁö¸¸, ¿øÇü(pattern)Àº Á¦2 »ïÀÚÀÏÄ¡°¡ ÀºÇÏ°è¿¡ ³ªÅ¸³ °ÍÀÌ´Ù. Á¦1
»ïÀÚÀÏÄ¡¿Í ÁøÈÇÏ´Â ¼º°ÝÀÚµéÀÇ °ü°è´Â, Á¦2 »ïÀÚÀÏÄ¡¿Í ÁøÈÇÏ´Â ¿ìÁÖµéÀÇ °ü°è¿Í °°´Ù. ¿øÇü°ú ¼º°ÝÀº ù° ±Ù¿ø Áß½ÉÀÇ
ÇàÀ§ °¡¿îµ¥ µÎ °¡Áö °¡Àå Áß¿äÇÑ Ç¥ÇöÀÌ´Ù. ±×¸®°í ¾Æ¹«¸® ÀÌÇØÇϱ⠾î·Æ´õ¶óµµ, ¿©ÀüÈ÷ µ¿·ÂÀÇ ¿øº»°ú »ç¶ûÀÌ ³ÑÄ¡´Â
¼º°ÝÀÚ´Â µ¿ÀÏÇÑ ¿ìÁÖÀû ½ÇüÀÎ °ÍÀÌ Âü¸»ÀÌ´Ù. ÆĶó´ÙÀ̽º ¼¶°ú ¿µ¿øÇÑ ¾ÆµéÀº ¿ìÁÖÀÇ ¾Æ¹öÁö ¹°·ÂÀÇ Çì¾Æ¸± ¼ö ¾ø´Â
º»¼ºÀÌ ³ª¶õÈ÷, ±×·¯³ª Á¤¹Ý´ë·Î °è½ÃµÈ °ÍµéÀÌ´Ù.
| Love may characterize
the divinity of the first triunity, but pattern is the galactic
manifestation of the second triunity. What the first triunity is
to evolving personalities, the second triunity is to the evolving
universes. Pattern and personality are two of the great manifestations
of the acts of the First Source and Center; and no matter how difficult
it may be to comprehend, it is nonetheless true that the power-pattern
and the loving person are one and the same universal reality; the
Paradise Isle and the Eternal Son are co-ordinate but antipodal
revelations of the unfathomable nature of the Universal Father-Force.
| |
104:4.16 Á¦3
»ïÀÚÀÏÄ¡¡ª¿µÀ» ÁøȽÃÅ°´Â »ïÀÚÀÏÄ¡. ¿µÀû ¹ßÇö ÀüüÀÇ ½ÃÀÛ°ú ³¡ÀÌ ÀÌ ¿¬ÇÕ¿¡ ÀÖÀ¸¸ç, ´ÙÀ½°ú °°ÀÌ ±¸¼ºµÈ´Ù:
| The Third
Triunity-the spirit-evolutional triunity. T he entirety of spiritual
manifestation has its beginning and end in this association, consisting
of: | |
1. ¿ìÁÖÀÇ ¾Æ¹öÁö.
2. ¾Æµé-¿µ. 3. ½Å Àý´ëÀÚ. | 1. The Universal
Father. 2. The Son-Spirit. 3. The Deity Absolute. | |
104:4.20 ¿µÀû
ÀáÀç·Â¿¡¼ ÆĶó´ÙÀ̽º ¿µ¿¡ À̸£±â±îÁö, ¸ðµç ¿µÀº ½ÇüÀÇ Ç¥ÇöÀ» ã´Â´Ù. ÀÌ »ïÀÚÀÏÄ¡ ¿¬ÇÕ¿¡¼´Â ¾Æ¹öÁöÀÇ ¼ø¼öÇÑ ¿µÀû
º»Áú, ¾Æµé ¿µÀÇ È°µ¿ÀûÀÎ ¿µÀû °¡Ä¡, ½Å Àý´ëÀÚÀÇ ¹«ÇÑÇÑ ¿µÀû ÀáÀç·Â µîÀ» ¹ß°ßÇÑ´Ù. ¿µÀÇ ½ÇÁ¸Àû °¡Ä¡µéÀº ÀÌ »ïÀÚÀÏÄ¡
¼Ó¿¡¼ ¿øÃÊÀû ±â¿ø°ú ¿ÏÀüÇÑ ¹ßÇö, ±×¸®°í ¸¶Áö¸· ¿î¸íÀ» °¡Áö°í ÀÖ´Ù.
| From spirit
potency to Paradise spirit, all spirit finds reality expression
in this triune association of the pure spirit essence of the Father,
the active spirit values of the Son-Spirit, and the unlimited spirit
potentials of the Deity Absolute. The existential values of spirit
have their primordial genesis, complete manifestation, and final
destiny in this triunity. | |
104:4.21 ¾Æ¹öÁö´Â
¿µ¿¡ ¾Õ¼ Á¸ÀçÇÏ°í, ¾Æµé-¿µÀº È°¹ßÇÑ Ã¢Á¶ ¿µÀ¸·Î¼ È°µ¿Çϸç, ½Å Àý´ëÀÚ´Â ¿µÀ» ÃÊ¿ùÇÏ¿© ¸ðµÎ¸¦ ¾Æ¿ì¸£´Â ¿µÀ¸·Î
Á¸ÀçÇÑ´Ù.
| The Father
exists before spirit; the Son-Spirit functions as active creative
spirit; the Deity Absolute exists as all-encompassing spirit, even
beyond spirit. | |
104:4.22 Á¦4
»ïÀÚÀÏÄ¡¡ª¹«ÇÑ ¿¡³ÊÁöÀÇ »ïÀÚÀÏÄ¡. ÀÌ »ïÀÚÀÏÄ¡ ¾È¿¡¼, °ø°£ÀÇ ÀáÀç·ÂÀ¸·ÎºÎÅÍ ÀÏ·Â(monota)¿¡ À̸£±â±îÁö ¸ðµç
¿¡³ÊÁö ½ÇüÀÇ Ã³À½°ú ³¡ÀÌ ¿µ¿øÇÏ°Ô µÈ´Ù. ÀÌ ±×·ì¿¡´Â ´ÙÀ½À» Æ÷ÇÔÇÑ´Ù:
| The Fourth
Triunity-the triunity of energy infinity. Within this triunity there
eternalizes the beginnings and the endings of all energy reality,
from space potency to monota. This grouping embraces the following: | |
1. ¾Æ¹öÁö-¿µ.
2. ÆĶó´ÙÀ̽º ¼¶. 3. ¹«Á¦ÇÑ Àý´ëÀÚ. | 1. The Father-Spirit.
2. The Paradise Isle. 3. The Unqualified Absolute. | |
104:4.26 ÆĶó´ÙÀ̽º´Â
¿ìÁÖ¿¡¼ ¹°·Â°ú ¿¡³ÊÁö¸¦ È°¼ºÈÇÏ´Â Áß½ÉÀÌ´Ù¡ªÃ¹Â° ±Ù¿ø Áß½ÉÀÇ ¿ìÁÖ À§Ä¡, ¹«Á¦ÇÑ Àý´ëÀÚÀÇ ¿ìÁÖ ÃÊÁ¡, ¸ðµç ¿¡³ÊÁöÀÇ
±Ù¿øÀÌ´Ù. ÀÌ »ïÀÚÀÏÄ¡ ¾È¿¡ ½ÇÁ¸ÀûÀ¸·Î ÀÖ´Â °ÍÀº ¹«ÇÑÇÑ ¿ìÁÖÀÇ ¿¡³ÊÁö ÀáÀç·ÂÀ̸ç, ÀÌ °¡¿îµ¥ ´ë¿ìÁÖ¿Í ÃÑ¿ìÁÖ´Â °Ü¿ì
ºÎºÐÀûÀ¸·Î °Ñ¿¡ ³ªÅ¸³ °ÍÀÌ´Ù.
| Paradise is
the center of the force-energy activation of the cosmos-the universe
position of the First Source and Center, the cosmic focal point
of the Unqualified Absolute, and the source of all energy. Existentially
present within this triunity is the energy potential of the cosmos-infinite,
of which the grand universe and the master universe are only partial
manifestations. | |
104:4.27 Á¦4
»ïÀÚÀÏÄ¡´Â ¿ìÁÖ ¿¡³ÊÁöÀÇ ±âº» ´ÜÀ§¸¦ Àý´ëÀûÀ¸·Î Á¦¾îÇÏ¸ç º¯ÇÏ´Â ¿ìÁÖ¸¦ Á¦¾îÇÏ°í ¾ÈÁ¤½ÃÅ°±â À§ÇÑ Àý´ëÀû ´É·ÂÀÇ Ã¼ÇèÀû
½Å¼º¿¡ Á÷Á¢ÀûÀ¸·Î ºñ·ÊÇÏ¿©, ÀÌ ¿¡³ÊÁö¸¦ ¹«Á¦ÇÑ Àý´ëÀÚÀÇ ¼Õ¾Æ±Í¿¡¼ ¹æÃâÇÑ´Ù.
| The fourth
triunity absolutely controls the fundamental units of cosmic energy
and releases them from the grasp of the Unqualified Absolute in
direct proportion to the appearance in the experiential Deities
of subabsolute capacity to control and stabilize the metamorphosing
cosmos. | |
104:4.28 ÀÌ
»ïÀÚÀÏÄ¡´Â ¹°·Â°ú ¿¡³ÊÁöÀÌ´Ù. ¹«Á¦ÇÑ Àý´ëÀÚÀÇ ³¡¾ø´Â ÀáÀç·ÂÀº ÆĶó´ÙÀ̽º ¼¶ÀÇ Àý´ë·Â µÑ·¹¿¡ ÁýÁßÇϸç, ¹«Á¦ÇÑ Àý´ëÀÚµéÀÇ
Á¤Àû(static)ÀÎ °í¿äÇÔ ¼Ó¿¡¼ »ó»óÁ¶Â÷ ÇÒ ¼ö ¾ø´Â µ¿¿ä°¡ ºÐÃâµÈ´Ù. ±×¸®°í ¹«ÇÑÇÑ ¿¡³ÊÁö °ø±ÞÀÚ, Áï ù°
±Ù¿ø Áß½ÉÀÇ Çì¾Æ¸± ¼ö ¾ø´Â ¿øÇü°ú ¾Æ¹«µµ ¾Ë¾Æ³¾ ¼ö ¾ø´Â °èȹ°ú Á¶ÈµÇ¾î, ¹«ÇÑÇÑ ¿ìÁÖÀÇ ½ÉÀå, ¹°Áú·Î µÈ ÆĶó´ÙÀ̽º
½ÉÀåÀÇ ³¡¾ø´Â ¸Æ¹ÚÀÌ ¶Ù°Ô ÇÑ´Ù.
| This triunity
is force and energy. The endless possibilities of the Unqualified
Absolute are centered around the absolutum of the Isle of Paradise,
whence emanate the unimaginable agitations of the otherwise static
quiescence of the Unqualified. And the endless throbbing of the
material Paradise heart of the infinite cosmos beats in harmony
with the unfathomable pattern and the unsearchable plan of the Infinite
Energizer, the First Source and Center. | |
104:4.29 Á¦5
»ïÀÚÀÏÄ¡¡ª¹«ÇÑÈ÷ ¹ÝÀÀÇÏ´Â »ïÀÚÀÏÄ¡. ÀÌ ¿¬ÇÕÀº ´ÙÀ½À¸·Î ÀÌ·ç¾îÁø´Ù:
| The Fifth Triunity-the
triunity of reactive infinity. This association consists of: | |
1. ¿ìÁÖÀÇ ¾Æ¹öÁö
2. ¿ìÁÖ Àý´ëÀÚ 3. ¹«Á¦ÇÑ Àý´ëÀÚ | 1. The Universal
Father. 2. The Universal Absolute. 3. The Unqualified Absolute. | |
104:4.33 ÀÌ
Áý´ÜÈ´Â ½ÅÀÌ ¾Æ´Ñ ½ÇüÀÇ ¿µÅä ¾È¿¡¼ ½ÇÇö °¡´ÉÇÑ ¸ðµç °ÍÀÇ ±â´ÉÀû ¹«ÇÑ ½ÇÇöÀ» ¿µ¿øÇÏ°Ô ¸¸µç´Ù. ÀÌ »ïÀÚÀÏÄ¡´Â
´Ù¸¥ »ïÀÚÀÏÄ¡µéÀÌ ÀÇÁöÇÏ°í, ¿øÀÎÀÌ µÇ°í ±äÀåÀ» ÀÏÀ¸Å°´Â ¿øº»ÀÌ µÇ´Â Çൿ°ú Á¸Àç¿¡ ´ëÇØ ¹«ÇÑÈ÷ ¹ÝÀÀÇÏ´Â ´É·ÂÀ» ³ªÅ¸³½´Ù.
| This grouping
yields the eternalization of the functional infinity realization
of all that is actualizable within the domains of nondeity reality.
This triunity manifests unlimited reactive capacity to the volitional,
causative, tensional, and patternal actions and presences of the
other triunities. | |
104:4.34 Á¦6
»ïÀÚÀÏÄ¡ ¡ª ¿ìÁÖÀû-¿¬ÇÕÀÎ ½Å(Deity)ÀÇ »ïÀÚÀÏÄ¡. ÀÌ Áý´ÜÈ´Â ÀÌ·¸°Ô ±¸¼ºµÈ´Ù:
| The Sixth Triunity-the
triunity of cosmic-associated Deity. This grouping consists of:
| |
1. ¿ìÁÖÀÇ ¾Æ¹öÁö.
2. ½Å Àý´ëÀÚ. 3. ¿ìÁÖ Àý´ëÀÚ. | 1. The Universal
Father. 2. The Deity Absolute. 3. The Universal Absolute. | |
104:4.38 ÀÌ°ÍÀº
¿ìÁÖ¿¡ °è½Å ½ÅÀÇ ¿¬ÇÕ, ½ÅÀÇ ÃÊ¿ù¼º°ú °ü·ÃÇÏ¿©, ½Å(Deity)ÀÇ ³»À缺À» ¸»ÇÑ´Ù. ÀÌ°ÍÀº ½ÅÀÌ µÇ¾î¹ö¸° ½ÇüÀÇ
¿µÅä ¹Ù±ù¿¡ ³õÀÎ ½ÇüµéÀ» ÇâÇÏ¿© ¹«ÇÑ ¼öÁØ¿¡¼ ½Å¼ºÀÌ ¸¶Áö¸·±îÁö ¹ÌÄ¡´Â ¹üÀ§ÀÌ´Ù.
| This is the
association of Deity-in-the-cosmos, the immanence of Deity in conjunction
with the transcendence of Deity. This is the last outreach of divinity
on the levels of infinity toward those realities which lie outside
the domain of deified reality. | |
104:4.39 Á¦7
»ïÀÚÀÏÄ¡¡ª¹«ÇÑÈ÷ ÅëÀϵǴ »ïÀÚÀÏÄ¡. ÀÌ°ÍÀº ½Ã°£°ú ¿µ¿ø ¼Ó¿¡¼ ±â´ÉÀûÀ¸·Î ³ªÅ¸³ª´Â ¹«ÇÑÇÑ ÅëÀÏ, °ð ½ÇÀç¹°°ú ÀáÀç¹°ÀÌ
³ª¶õÈ÷ ÅëÀϵǴ °ÍÀÌ´Ù. ÀÌ ±×·ìÀº ´ÙÀ½À¸·Î ÀÌ·ç¾îÁø´Ù:
| The Seventh
Triunity-the triunity of infinite unity. This is the unity of infinity
functionally manifest in time and eternity, the co-ordinate unification
of actuals and potentials. This group consists of: | |
1. ¿ìÁÖÀÇ ¾Æ¹öÁö.
2. ÇÕµ¿ ÇàÀ§ÀÚ. 3. ¿ìÁÖ Àý´ëÀÚ. | 1. The Universal
Father. 2. The Conjoint Actor. 3. The Universal Absolute. | |
104:4.43 ÇÕµ¿
ÇàÀ§ÀÚ´Â À¯ÇÑÇÑ °ÍÀ¸·ÎºÎÅÍ ÃÊ¿ùÀûÀÎ °ÍÀ» °ÅÃļ, °è¼ÓÇÏ¿© Àý´ëÀûÀÎ °Í¿¡ À̸£±â±îÁö, ¿Â°® ¼öÁØÀÇ ¸ð½ÀÀ¸·Î ½ÇÁ¦°¡
µÈ ¸ðµç ½ÇüÀÇ ´Ù¸¥ ±â´ÉÀû ¸ð½ÀÀ» º¸ÆíÀûÀ¸·Î ÅëÇÕÇÑ´Ù. ¿ìÁÖ Àý´ëÀÚ´Â È°¹ßÇÏ°í ÀÇÁö¸¦ °¡Áø, ¹«¾ð°¡ ÀÏÀ¸Å°´Â ½Å
½ÇüÀÇ ÇѾø´Â °¡´É¼ºÀ¸·ÎºÎÅÍ, ¹«Á¦ÇÑ Àý´ëÀÚÀÇ Çì¾Æ¸± ¼ö ¾ø´Â ¿µÅä¿¡ ÀÖ´Â ½Çü, °ð Á¤ÀûÀÌ°í ¹ÝÀÀÇÏ´Â ºñ½Å(Þªãê)
½ÇüÀÇ ³¡¾ø´Â °¡´É¼º¿¡ À̸£±â±îÁö, ¸ðµç ºÒ¿ÏÀüÇÑ ½ÇüÀÇ ´Ù¸¥ ¸ð½À¿¡ º»·¡ ÀÖ´Â ¿©·¯ Â÷ÀÌÁ¡À» ¿ÏÀüÈ÷ º¸¿ÏÇÑ´Ù.
| The Conjoint
Actor universally integrates the varying functional aspects of all
actualized reality on all levels of manifestation, from finites
through transcendentals and on to absolutes. The Universal Absolute
perfectly compensates the differentials inherent in the varying
aspects of all incomplete reality, from the limitless potentialities
of active-volitional and causative Deity reality to the boundless
possibilities of static, reactive, nondeity reality in the incomprehensible
domains of the Unqualified Absolute. | |
104:4.44 ÀÌ
»ïÀÚÀÏÄ¡ ¾È¿¡¼ È°µ¿ÇÔ¿¡ µû¶ó¼, ÇÕµ¿ ÇàÀ§ÀÚ¿Í ¿ìÁÖ Àý´ëÀÚ´Â ½Å¿¡ ´ëÇÏ¿©, ¶Ç ½ÅÀÌ ¾Æ´Ñ °è½É¿¡ ´ëÇÏ¿© ¸¶Âù°¡Áö·Î
¹ÝÀÀÇÑ´Ù. ¶ÇÇÑ Ã¹Â° ±Ù¿ø Á߽ɵµ ¸¶Âù°¡ÁöÀ̸ç, ±×´Â ÀÌ °ü°è¿¡¼ ¸ðµç Àǵµ¿Í ¸ñÀûÀ¸·Î º¼ ¶§, ½º½º·Î °è½Å ÀÌÀÇ
°³³ä°ú ±¸ºÐÇÒ ¼ö ¾ø´Ù.
| As they function
in this triunity, the Conjoint Actor and the Universal Absolute
are alike responsive to Deity and to nondeity presences, as also
is the First Source and Center, who in this relationship is to all
intents and purposes conceptually indistinguishable from the I AM.
| |
104:4.45 ÀÌ·¯ÇÑ
´ë·«Àº »ïÀÚÀÏÄ¡µéÀÇ °³³äÀ» ¹àÈ÷±â¿¡ ³Ë³ËÇÏ´Ù. »ïÀÚÀÏÄ¡µéÀÇ ±Ã±ØÀû ¼öÁØÀ» ¸ð¸£¸é óÀ½ ÀÏ°ö °¡Áö¸¦ ¿ÏÀüÈ÷ ÀÌÇØÇÒ ¼ö
¾ø´Ù. ¿ì¸®´Â ´õ ÀÚ¼¼È÷ ¼³¸íÇÏ·Á´Â ½Ãµµ°¡ Çö¸íÇÏ´Ù°í »ý°¢Áö ¾ÊÁö¸¸, ù° ±Ù¿ø Á߽ɿ¡¼ ¿´Ù¼¸ °¡Áö »ïÀÚÀÏÄ¡ ¿¬ÇÕÀÌ
ÀÖ°í, ±× °¡¿îµ¥ ¿©´üÀº ÀÌ ³í¹®¿¡¼ °ø°³µÇÁö ¾Ê¾Ò´Ù. ÀÌ·¯ÇÑ °ø°³µÇÁö ¾ÊÀº ¿¬ÇÕÀº ÃÖ»óÀ§ÀÇ Ã¼Çè ¼öÁØÀ» Áö³ª´Â ½Çü¤ý»ç½Ç¼º¤ýÀáÀç·Â°ú
°ü·ÃµÈ´Ù.
| These approximations
are sufficient to elucidate the concept of the triunities. Not knowing
the ultimate level of the triunities, you cannot fully comprehend
the first seven. While we do not deem it wise to attempt any further
elaboration, we may state that there are fifteen triune associations
of the First Source and Center, eight of which are unrevealed in
these papers. These unrevealed associations are concerned with realities,
actualities, and potentialities which are beyond the experiential
level of supremacy. | |
104:4.46 »ïÀÚÀÏÄ¡µéÀº
¹«ÇÑÀ» ±â´ÉÀûÀ¸·Î ¾ÈÁ¤½ÃÅ°´Â ÆòÇü ¹ÙÄûÀ̸ç, ÀÏ°ö ¹«ÇÑ Àý´ëÀÚÀÇ µ¶Æ¯¼ºÀ» ÅëÀÏÇÏ´Â °ÍÀÌ´Ù. ¹«ÇÑÀÌ ÀÏ°ö Àý´ëÀÚ·Î ´Ù¾çȵǾú´Âµ¥µµ,
¾Æ¹öÁöÀÌÀÚ ½º½º·Î °è½Å ÀÌ·Î ÇÏ¿©±Ý ±â´ÉÀû ¹«ÇÑÀÇ ÅëÀÏÀ» üÇèÇÒ ¼ö ÀÖ°Ô ¸¸µå´Â °ÍÀº »ïÀÚÀÏÄ¡µéÀÌ ½ÇÁ¸ÀûÀ¸·Î ÀÖ±â
¶§¹®ÀÌ´Ù. ù° ±Ù¿ø Áß½ÉÀº ¾î¶² »ïÀÚÀÏÄ¡¿¡¼µµ ÅëÀÏÇÏ´Â ±¸¼º¿øÀÌ´Ù. ±×ºÐ ¾È¿¡¼ ¸¸¹°ÀÌ Á¦ÇÑ ¾ø´Â ½ÃÀÛ, ¿µ¿øÇÑ
Á¸Àç, ¹«ÇÑÇÑ ¿î¸íÀ» °¡Áø´Ù¡ª¡±±×ºÐ ¾È¿¡ ¸ðµç °ÍÀÌ Á¸ÀçÇÑ´Ù.¡±
| The triunities
are the functional balance wheel of infinity, the unification of
the uniqueness of the Seven Infinity Absolutes. It is the existential
presence of the triunities that enables the Father-I AM to experience
functional infinity unity despite the diversification of infinity
into seven Absolutes. The First Source and Center is the unifying
member of all triunities; in him all things have their unqualified
beginnings, eternal existences, and infinite destinies-"in
him all things consist." | |
104:4.47 ºñ·Ï
ÀÌ ¿¬ÇÕµéÀÌ ¾Æ¹öÁöÀÌÀÚ ¡®½º½º·Î °è½Å ÀÌ¡¯ÀÇ ¹«ÇѼºÀ» Áõ´ë½Ãų ¼ö´Â ¾øÁö¸¸, ±×°ÍÀº ±×ÀÇ ½Çü°¡ ¹«ÇÑ ÀÌÇÏ¿Í Àý´ë
ÀÌÇÏ·Î ³ªÅ¸³ª´Â °ÍÀ» °¡´ÉÇÏ°Ô ÇÏ´Â µíÇÏ´Ù. ÀÏ°ö °¡Áö »ïÀÚÀÏÄ¡´Â À¯¿¬¼ºÀ» ³ôÀÌ°í »õ·Î¿î ±íÀ̸¦ ¿µ¿øÇÏ°Ô Çϸç, »õ·Î¿î
°¡Ä¡¸¦ ½ÅÀûÀ¸·Î ¸¸µé°í »õ·Î¿î °¡´É¼ºÀ» µå·¯³»¸ç, »õ·Î¿î Àǹ̸¦ ¹àÈù´Ù. ½Ã°£°ú °ø°£¿¡¼, ¶Ç ¿µ¿øÇÑ ¿ìÁÖ¿¡¼, ´Ù¾çÇÏ°Ô
°ÑÀ¸·Î ³ªÅ¸³ª´Â ÀÌ ¸ðµç ¸ð½ÀÀº ÃÖÃÊ¿¡ ¹«ÇÑÇÑ ½º½º·Î °è½Å ÀÌÀÇ °¡»óÀûÀÎ ¾ÈÁ¤ ¼Ó¿¡ Á¸ÀçÇÑ´Ù.
| Although these
associations cannot augment the infinity of the Father-I AM, they
do appear to make possible the subinfinite and subabsolute manifestations
of his reality. The seven triunities multiply versatility, eternalize
new depths, deitize new values, disclose new potentialities, reveal
new meanings; and all these diversified manifestations in time and
space and in the eternal cosmos are existent in the hypothetical
stasis of the original infinity of the I AM. |
104:5.1 ±¸¼º¿¡¼ ¾Æ¹öÁö°¡ µé¾î°¡Áö ¾Ê´Â ¾î¶² ´Ù¸¥ »ïÀÚÀÏÄ¡ °ü°èµéÀÌ ÀÖÁö¸¸, À̵éÀº ÁøÁ¤ÇÑ »ïÀÚÀÏÄ¡°¡ ¾Æ´Ï¸ç, ±×µéÀº ¾Æ¹öÁöÀÇ »ïÀÚÀÏÄ¡µé°ú ¹Ýµå½Ã ±¸º°µÈ´Ù. À̵éÀº ¿©·¯ °¡Áö·Î, ¹ö±Ý »ïÀÚÀÏÄ¡, ³ª¶õÇÑ »ïÀÚÀÏÄ¡, ±×¸®°í »ï±ØÀÏÄ¡·Î ºÎ¸¥´Ù. À̵éÀº »ïÀÚÀÏÄ¡µéÀÌ Á¸ÀçÇÏ´Â °á°ú·Î »ý±ä´Ù. ÀÌ ¿©·¯ ¿¬ÇÕ Áß¿¡¼ µÑÀº ´ÙÀ½°ú °°ÀÌ ÀÌ·ç¾îÁø´Ù: | 5. Triodities There are certain other triune relationships which are non-Father in constitution, but they are not real triunities, and they are always distinguished from the Father triunities. They are called variously, associate triunities, co-ordinate triunities, and triodities. They are consequential to the existence of the triunities. Two of these associations are constituted as follows: | |
104:5.2 »ç½Ç¼ºÀÇ
»ï±Ø ÀÏÄ¡. ÀÌ »ï±Ø ÀÏÄ¡´Â ¼¼ °¡Áö Àý´ë »ç½ÇÀÇ »óÈ£ °ü°è¿¡ ÀÖ´Ù:
| The Triodity
of Actuality. This triodity consists in the interrelationship of
the three absolute actuals: | |
1. ¿µ¿øÇÑ ¾Æµé.
2. ÆĶó´ÙÀ̽º ¼¶. 3. ÇÕµ¿ ÇàÀ§ÀÚ. | 1. The Eternal
Son. 2. The Paradise Isle. 3. The Conjoint Actor. | |
104:5.6 ¿µ¿øÇÑ
¾ÆµéÀº ¿µ ½ÇüÀÇ Àý´ëÀÚ, °ð Àý´ë ¼º°ÝÀÚÀÌ´Ù. ÆĶó´ÙÀ̽º ¼¶Àº ¿ìÁÖ ½Çü¿¡¼ Àý´ëÀûÀÎ °ÍÀÌ¿ä, °ð Àý´ë ¿øÇüÀÌ´Ù.
ÇÕµ¿ ÇàÀ§ÀÚ´Â Áö¼º ½ÇüÀÇ Àý´ëÀÚ, °ð Àý´ë ¿µ ½Çü¿Í µ¿±ÞÀ̸ç, ¼º°Ý°ú ÈûÀÇ ½ÇÁ¸Àû ½Å(Deity) ÅëÇÕÀ» ÀÌ·é
°ÍÀÌ´Ù. ÀÌ »ïÀÚÀÏÄ¡ÀÇ ¿¬ÇÕÀº ±Ã±Ø¿¡ ½ÇÁ¦ÈµÈ ½Çü¡ª¿µ, ¿ìÁÖ ¶Ç´Â Áö¼º ½Çü¡ªÀÇ ÃÑÇÕÀ» Á¶À²Çϱ⿡ À̸¥´Ù. ÀÌ°ÍÀº
½ÇÁ¦ÈÇÏ´Â °¡¿îµ¥¼ ¹«Á¦ÇÑÀÌ´Ù.
| The Eternal
Son is the absolute of spirit reality, the absolute personality.
The Paradise Isle is the absolute of cosmic reality, the absolute
pattern. The Conjoint Actor is the absolute of mind reality, the
co-ordinate of absolute spirit reality, and the existential Deity
synthesis of personality and power. This triune association eventuates
the co-ordination of the sum total of actualized reality-spirit,
cosmic, or mindal. It is unqualified in actuality. | |
104:5.7 ÀáÀ缺ÀÇ
»ï±ØÀÏÄ¡. ÀÌ »ï±ØÀÏÄ¡´Â ¼¼ ÀáÀç·Â Àý´ëÀÚÀÇ ¿¬ÇÕ¿¡ ÀÖ´Ù:
| The Triodity
of Potentiality. This triodity consists in the association of the
three Absolutes of potentiality: | |
1. ½Å Àý´ëÀÚ.
2. ¿ìÁÖ Àý´ëÀÚ. 3. ¹«Á¦ÇÑ Àý´ëÀÚ. | 1. The Deity
Absolute. 2. The Universal Absolute. 3. The Unqualified Absolute. | |
104:5.11ÀÌó·³
¸ðµç ÀáÀçµÈ ¿¡³ÊÁö ½Çü¡ª¿µ, Áö¼º, ¶Ç´Â ¿ìÁÖ¡ªÀÇ ¹«ÇÑÇÑ ÀúÀå¼ÒµéÀÌ ¼·Î ¿¬ÇյǾî ÀÖ´Ù. ÀÌ ¿¬ÇÕÀº ¸ðµç ÀáÀÚ´Â
¿¡³ÊÁö ½Çü¸¦ ÅëÇÕÇÏ°Ô ÇÑ´Ù. ±× ÀáÀç·ÂÀº ¹«ÇÑÇÏ´Ù.
| Thus are interassociated
the infinity reservoirs of all latent energy reality-spirit, mindal,
or cosmic. This association yields the integration of all latent
energy reality. It is infinite in potential. | |
104:5.12 »ïÀÚÀÏÄ¡µéÀÌ
¹«ÇÑÇÑ ±â´ÉÀÇ ÅëÀÏ¿¡ 1Â÷ÀûÀ¸·Î °ü°èµÇ´Â °Í°ú ¸¶Âù°¡Áö·Î, »ï±ØÀÏÄ¡µéÀº üÇèÀû ½ÅµéÀÌ ¿ìÁÖ¿¡ ÃâÇöÇÏ´Â µ¥ °ü·ÃÀÌ ÀÖ´Ù.
»ïÀÚÀÏÄ¡µé(triunities)Àº üÇèÀû ½Å¡ªÃÖ»óÀ§, ±Ã±ØÀ§, Àý´ëÀÚ¡ª¿Í °£Á¢À¸·Î °ü·ÃµÇÁö¸¸, »ï±ØÀÏÄ¡´Â Á÷Á¢ °ü¿©ÇÑ´Ù.
±×µéÀº ¼Ú¾Æ³ª´Â ÃÖ»ó Á¸ÀçÀÇ ´É·Â°ú ¼º°ÝÀÌ ÅëÇÕÇÏ¸é¼ ³ªÅ¸³´Ù. ±×¸®°í °ø°£¿¡¼ ÀϽà »ç´Â »ý¸íÁ¸Àçµé¿¡°Ô ÃÖ»ó Á¸Àç´Â
'½º½º·Î °è½Å ÀÌ'ÀÇ ÅëÀϼºÀ» °è½ÃÇÑ °ÍÀÌ´Ù.
| As the triunities
are primarily concerned with the functional unification of infinity,
so are triodities involved in the cosmic appearance of experiential
Deities. The triunities are indirectly concerned, but the triodities
are directly concerned, in the experiential Deities-Supreme, Ultimate,
and Absolute. They appear in the emerging power-personality synthesis
of the Supreme Being. And to the time creatures of space the Supreme
Being is a revelation of the unity of the I AM. | |
104:5.13 [³×¹Ùµ·ÀÇ
ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥Çß´Ù.]
| [Presented
by a Melchizedek of Nebadon.] |