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2. ¿¹¼öÀÇ ½Å¼ºÇÑ º»¼º - ³ª´Ù³ª¿¤°ú µµ¸¶ÀÇ °·Ð |
3. ¿¹¼öÀÇ Àΰ£ Áö¼º°ú ½Å¼ºÇÑ
Áö¼º - ÁßµµÀÚµéÀÇ °üÁ¡ |
Á¦ 161
Æí
| Paper 161
| |
161:0.1
¼±â 29³â 9¿ù 25ÀÏ ÀÏ¿äÀÏ, »çµµµé°ú Àüµµ»çµéÀº ¸¶°¡´Ü¿¡ ¸ð¿´´Ù. ±×³¯ Àú³á¿¡ µ¿·áµé°ú ±ä ȸÀǸ¦ ÇÑ ÈÄ¿¡,
¿¹¼ö´Â ´ÙÀ½³¯ ÀÏÂï ±×¿Í ¿µÎ »çµµ°¡ õ¸· ÃàÁ¦¿¡ Âü¼®Çϱâ À§ÇØ ¿¹·ç»ì·½À¸·Î ¶°³¯ °ÍÀ̶ó ¹ßÇ¥ÇÏ¿©¼ ¸ðµÎ¸¦ ³î¶ó°Ô
Çß´Ù. ±×´Â Àüµµ»çµé¿¡°Ô °¥¸±¸®¿¡ ÀÖ´Â ½ÅÀÚµéÀ» ¹æ¹®ÇÏ°í, ¿©ÀδÜÀº Àá½Ã ºª¼¼´Ù·Î µ¹¾Æ°¡¶ó°í Áö½ÃÇß´Ù.
| On Sunday,
September 25, A.D. 29, the apostles and the evangelists assembled
at Magadan. After a long conference that evening with his associates,
Jesus surprised all by announcing that early the next day he and
the twelve apostles would start for Jerusalem to attend the feast
of tabernacles. He directed that the evangelists visit the believers
in Galilee, and that the women's corps return for a while to Bethsaida.
| |
161:0.2 ¿¹·ç»ì·½À» ÇâÇÏ¿© ¶°³¯ ½Ã°¢ÀÌ µÇ¾úÀ» ¶§, ³ª´Ù´Ï¿¤°ú Å丶½º´Â ¿©ÀüÈ÷ ¾Ë·º»êµå¸®¾ÆÀÇ ·Î´Ü°ú ÇÑâ Åä·Ð ÁßÀ̾ú°í, ¸çÄ¥ µ¿¾È ¸¶°¡´Ü¿¡ ³²¾Æ À־ ÁÁ´Ù´Â ÁÖ(Master)ÀÇ Çã¶ôÀ» ¹Þ¾Ò´Ù. ±×·¡¼ ¿¹¼ö¿Í ¿ »çµµ°¡ ¿¹·ç»ì·½À¸·Î ±æÀ» ¶°³ µ¿¾È, ³ª´Ù´Ï¿¤°ú Å丶½º´Â ·Î´Ü°ú ÁøÁöÇÑ Åä·Ð¿¡ µé¾î°¬´Ù. ·Î´ÜÀÌ ÀÚ½ÅÀÇ Ã¶ÇÐÀ» ¼³¸íÇß´ø ÀÏÁÖÀÏ Àü, Å丶½º¿Í ³ª´Ù´Ï¿¤Àº Çϴóª¶ó º¹À½À» ±×¸®½ºÀΠöÇÐÀÚ¿¡°Ô ¹ø°¥¾Æ¼ ¹ßÇ¥Çß´Ù. ·Î´ÜÀº ¾Ë·º»êµå¸®¾Æ¿¡¼ ¿¹Àü¿¡ ¼¼·ÊÀÚ ¿äÇÑÀÇ »çµµµé Áß ÇÑ »ç¶÷ÀÎ ±×ÀÇ ¼±»ýÀ¸·Î ÀÎÇØ, ¿¹¼öÀÇ °¡¸£Ä§¿¡ °üÇؼ Àß Áöµµ¹Þ¾Ò´Ù´Â °ÍÀ» ¹ß°ßÇß´Ù. | When the hour
came to leave for Jerusalem, Nathaniel and Thomas were still in
the midst of their discussions with Rodan of Alexandria, and they
secured the Master's permission to remain at Magadan for a few days.
And so, while Jesus and the ten were on their way to Jerusalem,
Nathaniel and Thomas were engaged in earnest debate with Rodan.
The week prior, in which Rodan had expounded his philosophy, Thomas
and Nathaniel had alternated in presenting the gospel of the kingdom
to the Greek philosopher. Rodan discovered that he had been well
instructed in Jesus' teachings by one of the former apostles of
John the Baptist who had been his teacher at Alexandria. |
161:1.1 ·Î´Ü°ú µÎ »çµµ°¡ ´Ù¸£°Ô º¸´Â ÇÑ °¡Áö ¹®Á¦°¡ ÀÖ¾ú´Âµ¥, ±×°ÍÀº Çϳª´ÔÀÇ ¼º°ÝÀ̾ú´Ù. ·Î´ÜÀº Çϳª´ÔÀÇ ¼Ó¼º¿¡ °üÇÏ¿© ±×¿¡°Ô Á¦½ÃµÈ ¸ðµç °ÍÀ» ÈçÄèÈ÷ ¹Þ¾Æµé¿´Áö¸¸, Çϴÿ¡ °è½Å ¾Æ¹öÁö´Â Àΰ£ÀÌ ¼º°ÝÀ» »ó»óÇÏ´Â °Í°ú °°Àº ¼º°ÝÀÚ°¡ ¾Æ´Ï¸ç ±×·² ¼öµµ ¾ø´Ù°í ÁÖÀåÇß´Ù. »çµµµéÀº Çϳª´ÔÀÌ ¼º°ÝÀ» °¡Áø ºÐÀÎ °ÍÀ» Áõ¸íÇÏ·Á°í ¾Ö¾²¸é¼ ÀڽŵéÀÌ ¾î·Á¿ò¿¡ ºüÁø °ÍÀ» ¹ß°ßÇß°í, ÇÑÆí ·Î´ÜÀº Çϳª´ÔÀÌ ¼º°ÝÀÚ°¡ ¾Æ´ÔÀ» Áõ¸íÇÏ´Â °ÍÀÌ ´õ ¾î·Æ´Ù´Â °ÍÀ» ¾Ë°Ô µÇ¾ú´Ù. | 1. The Personality of God There was one matter on which Rodan and the two apostles did not see alike, and that was the personality of God. Rodan readily accepted all that was presented to him regarding the attributes of God, but he contended that the Father in heaven is not, cannot be, a person as man conceives personality. While the apostles found themselves in difficulty trying to prove that God is a person, Rodan found it still more difficult to prove he is not a person. | |
161:1.2 ·Î´ÜÀº
¼º°ÝÀ̶ó´Â »ç½ÇÀº µ¿µîÇÑ Á¸Àçµé, °ø°¨ÇÏ°í ÀÌÇØÇÒ ´É·ÂÀÌ ÀÖ´Â Á¸ÀçµéÀÌ ÃæºÐÈ÷ »óÈ£ ¼ÒÅëÇÏ´Â, °øÁ¸ÇÏ´Â »ç½Ç¿¡ ÀÖ´Ù°í
ÁÖÀåÇß´Ù. ·Î´ÜÀÌ ¸»Çß´Ù: ¡°¼º°ÝÀÚ°¡ µÇ±â À§Çؼ, Çϳª´ÔÀº ±×¿Í Á¢ÃËÇÏ´Â ÀÚµéÀÌ ±×¸¦ ÃæºÐÈ÷ ÀÌÇØÇÒ ¼ö ÀÖ°Ô ÇÏ´Â,
¿µÀû ¼ÒÅëÀÇ »ó¡ÀÌ ÀÖ¾î¾ß ÇÑ´Ù. ±×·¯³ª Çϳª´ÔÀº ¹«ÇÑÇÏ½Ã°í ¿µ¿øÇϽùǷÎ, ¸ðµç ´Ù¸¥ Á¸ÀçÀÇ Ã¢Á¶ÀÚÀ̹ǷÎ, µû¶ó¼
µ¿µîÇÑ Á¸Àç¿¡ °üÇÏ¿© ¸»Çϸé, Çϳª´ÔÀº ¿ìÁÖ¿¡¼ Ȧ·Î °è½Å´Ù. ±×¿Í µ¿µîÇÑ ÀÌ°¡ ¾Æ¹«µµ ¾ø´Ù; ±×¿Í µ¿µîÇÏ°Ô ¼ÒÅëÇÒ
¼ö ÀÖ´Â »ç¶÷Àº ¾Æ¹«µµ ¾ø´Ù. Çϳª´ÔÀº Á¤¸»·Î ¸ðµç ¼º°ÝÀÇ ±Ù¿øÀÌ µÉ ¼ö ÀÖÀ¸¸ç, ½ÉÁö¾î ±× »ý¸íÁ¸À縦 ³Ñ¾î ±× À§¿¡
°è½Ã´Ï, ±×ó·³ Çϳª´ÔÀº ¼º°Ý¿¡¼ ÃÊ¿ùÀûÀÎ ºÐÀ̽ôÙ.¡±
| Rodan contended
that the fact of personality consists in the coexistent fact of
full and mutual communication between beings of equality, beings
who are capable of sympathetic understanding. Said Rodan: "In
order to be a person, God must have symbols of spirit communication
which would enable him to become fully understood by those who make
contact with him. But since God is infinite and eternal, the Creator
of all other beings, it follows that, as regards beings of equality,
God is alone in the universe. There are none equal to him; there
are none with whom he can communicate as an equal. God indeed may
be the source of all personality, but as such he is transcendent
to personality, even as the Creator is above and beyond the creature."
| |
161:1.3 ÀÌ ÁÖÀåÀº
Å丶½º¿Í ³ª´Ù´Ï¿¤À» Å©°Ô ³Ã³ÇÏ°Ô ¸¸µé¾ú´Ù. ±×µéÀº ¿¹¼ö¿¡°Ô µµ¿Í´Þ¶ó°í ¿äûÇßÁö¸¸, ÁÖ´Â ±×µéÀÇ Åä·Ð¿¡ ³¢¾îµé±â¸¦
°ÅÀýÇÏ¿´´Ù. ±×´Â Å丶½º¿¡°Ô ÀÌ·¸°Ô ¸»ÇØ ÁÖ¾ú´Ù: ¡°³ÊÈñ°¡ ¿µÀûÀ¸·Î ¾Æ¹öÁöÀÇ ¹«ÇÑÇÏ°í ¿µ¿øÇÑ º»¼ºÀÇ ÀÌ»ó¿¡ ´ëÇØ ¾Ë°í
ÀÖ´Â ÇÑ, ¾Æ¹öÁö¿¡ ´ëÇÏ¿© ¹«½¼ °³³äÀ» »ý°¢ÇÏ´ÂÁö´Â °ÅÀÇ ¹®Á¦°¡ µÇÁö ¾Ê´Â´Ù.¡±
| This contention
greatly troubled Thomas and Nathaniel, and they had asked Jesus
to come to their rescue, but the Master refused to enter into their
discussions. He did say to Thomas: "It matters little what
idea of the Father you may entertain as long as you are spiritually
acquainted with the ideal of his infinite and eternal nature."
| |
161:1.4 Å丶½º´Â
Çϳª´ÔÀº Àΰ£°ú ¼ÒÅëÇϸç, µû¶ó¼ Çϳª´ÔÀº ·Î´ÜÀÇ Á¤ÀÇ ¾È¿¡¼Á¶Â÷, ¾Æ¹öÁö´Â ¼º°ÝÀÚ¶ó°í ÁÖÀåÇß´Ù. ÀÌ ±×¸®½ºÀÎÀº ¶¥
À§¿¡¼ Çϳª´ÔÀº ÀÚ½ÅÀ» °³ÀÎÀûÀ¸·Î µå·¯³»Áö ¾Ê´Â´Ù; Çϳª´ÔÀº ¿©ÀüÈ÷ ½ÅºñÀÌ´Ù ¶ó°í °ÅºÎÇÏ¿´´Ù. ±×·¯ÀÚ ³ª´Ù´Ï¿¤Àº Çϳª´Ô°úÀÇ
ÀÚ½ÅÀÇ °³ÀÎÀûÀΠüÇèÀ» µé¾î È£¼ÒÇß°í, ±×¸®°í ·Î´ÜÀº ÀÚ½ÅÀÌ ÃÖ±Ù¿¡ ºñ½ÁÇÑ Ã¼ÇèÀ» Çß´Ù°í ´Ü¾ðÇϸé¼, ÀÌ·¯ÇÑ Ã¼ÇèµéÀº
Çϳª´Ô ¼º°ÝÀÌ ¾Æ´Ï¶ó, ¿ÀÁ÷ Çϳª´ÔÀÇ ½Çü¸¸À» Áõ¸íÇÏ´Â °ÍÀ̶ó°í ÁÖÀåÇß´Ù.
| Thomas contended
that God does communicate with man, and therefore that the Father
is a person, even within the definition of Rodan. This the Greek
rejected on the ground that God does not reveal himself personally;
that he is still a mystery. Then Nathaniel appealed to his own personal
experience with God, and that Rodan allowed, affirming that he had
recently had similar experiences, but these experiences, he contended,
proved only the reality of God, not his personality. | |
161:1.5 ¿ù¿äÀÏ
¹ãÀÌ µÇÀÚ Å丶½º´Â Æ÷±âÇß´Ù. ±×·¯³ª È¿äÀÏ ¹ã, ³ª´Ù´Ï¿¤Àº ·Î´Ü¿¡°Ô ¾Æ¹öÁö°¡ ¼º°ÝÀÚÀ̽Š°ÍÀ» ¹Ï°Ô Çß°í, ±×´Â ´ÙÀ½°ú
°°Àº ´Ü°èÀÇ ³í¸®·Î ±×¸®½ºÀÎÀÇ °üÁ¡¿¡ º¯È¸¦ ÁÖ¾ú´Ù:
| By Monday night
Thomas gave up. But by Tuesday night Nathaniel had won Rodan to
believe in the personality of the Father, and he effected this change
in the Greek's views by the following steps of reasoning: | |
1. ÆĶó´ÙÀ̽º¿¡ °è½Å
¾Æ¹öÁö´Â ÀڽŰú ¿ÏÀüÈ÷ µ¿µîÇÏ°í ÀüÀûÀ¸·Î ÀڽŰú °°Àº Àû¾îµµ µÎ Á¸ÀçÀÎ ¿µ¿øÇÑ ¾Æµé°ú ¹«ÇÑÇÑ ¿µ°ú ¼ÒÅëÀÇ ÆòµîÀ» ´©¸°´Ù.
»ïÀ§ÀÏü ±³¸®ÀÇ °üÁ¡¿¡¼, ±×¸®½ºÀÎÀº ¿ìÁÖ ¾Æ¹öÁö°¡ ¼º°ÝÀÚÀÏ °¡´É¼ºÀ» ÀÎÁ¤ÇÒ ¼ö¹Û¿¡ ¾ø¾ú´Ù. (¿ µÎ »çµµÀÇ Áö¼º¿¡
»ïÀ§ÀÏü ±³¸® °³³äÀ» È®´ë½ÃŲ ÀÌ·¯ÇÑ Åä·ÐÀº ÀÌÈÄ¿¡ °íÂûÇÑ °ÍÀ̾ú´Ù. ¹°·Ð ¿¹¼ö°¡ ¿µ¿øÇÑ ¾ÆµéÀ̶ó´Â °ÍÀÌ ÀϹÝÀû ½Å³äÀ̾ú´Ù.)
| The Father
in Paradise does enjoy equality of communication with at least two
other beings who are fully equal to himself and wholly like himself-the
Eternal Son and the Infinite Spirit. In view of the doctrine of
the Trinity, the Greek was compelled to concede the personality
possibility of the Universal Father. (It was the later consideration
of these discussions which led to the enlarged conception of the
Trinity in the minds of the twelve apostles. Of course, it was the
general belief that Jesus was the Eternal Son.) | |
2. ¿¹¼ö°¡ ¾Æ¹öÁö¿Í ´ëµîÇϹǷÎ, ±×¸®°í ÀÌ ¾ÆµéÀÌ ¶¥¿¡ ÀÖ´Â ÀÚ³àµé¿¡°Ô ¼º°ÝÀ» µå·¯³» º¸ÀÌ´Â ÀÏÀ» ÀÌ·ç¾ú±â ¶§¹®¿¡, ±×·¯ÇÑ Çö»óÀº »ç½ÇÀÇ Áõ°Å°¡ µÇ¾ú°í, Çϳª´ÔÀÌ »ç¶÷°ú ¼ÒÅëÇÏ´Â °¡´É¼º°ú »ç¶÷ÀÌ Çϳª´Ô°ú ¼ÒÅëÇÏ´Â °¡´É¼º¿¡ °üÇÑ ¹°À½¿¡¼ »ïÀ§ÀÏü(Godhead) ¸ðµç ¼¼ ºÐÀÌ ¼º°ÝÀ» ¼ÒÀ¯ÇÔÀ¸·Î ±× °¡´É¼ºÀ» Áõ¸íÇÏ¿´°í, ±×¸®°í ¿µ¿øÈ÷ È®Á¤½ÃÄ×´Ù. | Since Jesus was equal with the Father, and since this Son had achieved the manifestation of personality to his earth children, such a phenomenon constituted proof of the fact, and demonstration of the possibility, of the possession of personality by all three of the Godheads and forever settled the question regarding the ability of God to communicate with man and the possibility of man's communicating with God. | |
3. ¿¹¼ö´Â »ç¶÷°ú
¼·Î ±³Á¦ÇÏ°í ¿ÏÀüÈ÷ ¼ÒÅëÇÏ´Â »çÀÌÀÌ´Ù; ¿¹¼ö´Â Çϳª´ÔÀÇ ¾ÆµéÀÌ´Ù. ¾Æµé°ú ¾Æ¹öÁöÀÇ °ü°è´Â µ¿µîÇÏ°Ô ¼ÒÅëÇÏ°í °°Àº
°¨Á¤À¸·Î ¼·Î ÀÌÇØÇÏ´Â °ÍÀ» ÀüÁ¦·Î ÇÑ´Ù; ¿¹¼ö¿Í ¾Æ¹öÁö´Â Çϳª´Ù. ¿¹¼ö´Â µ¿½Ã¿¡ Çϳª´Ô°ú »ç¶÷, ¾çÂÊ°ú ÀÌÇØÇϸé¼
¼ÒÅëÀ» À¯ÁöÇÑ´Ù, ±×¸®°í ¿¹¼ö´Â Çϳª´Ô°ú Àΰ£°úÀÇ ¼ÒÅëÀ» µ¿½Ã¿¡ ÀÌÇØÇß°í, Çϳª´Ô°ú Àΰ£ ¸ðµÎ ¿¹¼öÀÇ ¼ÒÅëÀÇ »ó¡
Àǹ̸¦ ÀÌÇØÇ߱⠶§¹®¿¡, ¼·Î ¼ÒÅëÇÒ ´É·ÂÀÌ ÀÖ¾î¾ß ÇÑ´Ù´Â ¿ä°Ç¿¡ °üÇÑ ÇÑ, Çϳª´Ô°ú Àΰ£ ¸ðµÎ ¼º°ÝÀÇ ¼Ó¼ºÀ» °¡Áö°í
ÀÖ´Ù. ¿¹¼öÀÇ ¼º°ÝÀº Çϳª´ÔÀÇ ¼º°ÝÀ» º¸¿©ÁÖ¸ç, ÇÑÆí Àΰ£ ¾È¿¡ Çϳª´ÔÀÌ °è½ÉÀ» °áÁ¤ÀûÀ¸·Î Áõ¸íÇÏ´Â °ÍÀÌ´Ù. ¶È°°Àº
°Í¿¡ °ü·ÃµÈ µÎ °¡Áö´Â ¼·Î °ü·ÃÀÌ ÀÖ´Ù.
| That Jesus
was on terms of mutual association and perfect communication with
man; that Jesus was the Son of God. That the relation of Son and
Father presupposes equality of communication and mutuality of sympathetic
understanding; that Jesus and the Father were one. That Jesus maintained
at one and the same time understanding communication with both God
and man, and that, since both God and man comprehended the meaning
of the symbols of Jesus' communication, both God and man possessed
the attributes of personality in so far as the requirements of the
ability of intercommunication were concerned. That the personality
of Jesus demonstrated the personality of God, while it proved conclusively
the presence of God in man. That two things which are related to
the same thing are related to each other. | |
4. ¼º°ÝÀº Àΰ£Àû
½Çü¿Í ½Å¼ºÇÑ °¡Ä¡µé¿¡ ´ëÇÏ¿© »ç¶÷ÀÌ °¡Áø ÃÖ°íÀÇ °³³äÀ» ´ëÇ¥ÇÑ´Ù; Çϳª´ÔÀº ¶ÇÇÑ ½Å¼ºÇÑ ½Çü¿Í ¹«ÇÑÇÑ °¡Ä¡¿¡ ´ëÇÏ¿©
»ç¶÷ÀÌ °¡Áø ÃÖ°íÀÇ °³³äÀ» ³ªÅ¸³½´Ù; ±×·¯¹Ç·Î Çϳª´ÔÀº ½Å¼ºÇÏ°í ¹«ÇÑÇÑ ¼º°ÝÀÓÀÌ Æ²¸²¾øÀ¸¸ç, ºñ·Ï ½Çü¿¡¼ »ç¶÷ÀÇ
¼º°Ý °³³ä°ú Á¤ÀǸ¦ ¹«ÇÑÈ÷ ±×¸®°í ¿µ¿øÈ÷ ÃÊ¿ùÇÏ´Â ¼º°ÝÀÌÁö¸¸, ±×·³¿¡µµ Ç×»ó º¸ÆíÀûÀ¸·Î ÇÑ ¼º°ÝÀÚÀÌ´Ù.
| That personality
represents man's highest concept of human reality and divine values;
that God also represents man's highest concept of divine reality
and infinite values; therefore, that God must be a divine and infinite
personality, a personality in reality although infinitely and eternally
transcending man's concept and definition of personality, but nevertheless
always and universally a personality. | |
5. Çϳª´ÔÀÌ ¸ðµç
¼º°Ý°ú ¸ðµç ¼º°ÝÀÚÀÇ ¿î¸íÀ» âÁ¶ÇϽŠºÐÀ̽ùǷΠ¼º°ÝÀÚÀÓÀÌ Æ²¸²¾ø´Ù. ·Î´ÜÀº ÀÌÀü¿¡ ¡°±×·¯¹Ç·Î Çϴÿ¡ °è½Å ³ÊÈñÀÇ
¾Æ¹öÁö°¡ ¿ÏÀüÇÑ °Í °°ÀÌ, ³ÊÈñµµ ¿ÏÀüÇ϶ó¡±ÇÏ´Â ¿¹¼öÀÇ °¡¸£Ä§¿¡ ¾öû³ª°Ô ¿µÇâÀ» ¹Þ¾Ò´Ù.
| That God must
be a personality since he is the Creator of all personality and
the destiny of all personality. Rodan had been tremendously influenced
by the teaching of Jesus, "Be you therefore perfect, even as
your Father in heaven is perfect." | |
161:1.11 ÀÌ
¿©·¯ ³íÁ¡À» µèÀÚ, ·Î´ÜÀÌ ¸»Çß´Ù: ¡°³ª´Â È®½ÅÀÌ µç´Ù. ÃÊÀࣤýÃÊ¿ù¤ýÃÖ»ó, ¹«ÇѤý¿µ¿ø¤ýÃÖÁ¾, ±×¸®°í º¸Æí¼º°ú °°Àº
¿¬ÀåµÈ °¡Ä¡µéÀ» ¼º°ÝÀÇ Àǹ̿¡ ºÙ¿©¼, ±×·± ¹ÏÀ½¿¡ ´ëÇÏ¿© °í¹éÇÒ ¼ö ÀÖ´Â ÀÚ°ÝÀ» ³ª¿¡°Ô Çã¶ôÇÑ´Ù¸é, Çϳª´ÔÀÌ ¼º°ÝÀÚÀÓÀ»
³ª´Â °í¹éÇÏ°Ú´Ù. Çϳª´ÔÀÌ ¼º°ÝÀÚ º¸´Ù´Â ¹«ÇÑÈ÷ Å©½ÉÀÌ Æ²¸²¾øÁö¸¸, ¼º°ÝÀÚº¸´Ù ÀÛÀ» ¼ö ¾ø´Ù´Â °ÍÀ» ÀÌÁ¦ È®½ÅÇÑ´Ù.
³íÀïÀ» ³¡³»°í, ¾Æ¹öÁöÀÇ ±× ¼º°ÝÀûÀÎ °è½Ã·Î¼ ¿¹¼ö¸¦ ¹Þ¾ÆµéÀÌ°í, ¿¹¼ö°¡ ³í¸®, À̼º, öÇп¡¼ ÃæÁ·µÇÁö ¾ÊÀº ¸ðµç
¿ä¼Ò¸¦ ÃæÁ·ÇÑ´Ù´Â °ÍÀ» ¹Þ¾ÆµéÀÌ´Â µ¥ ³ª´Â ¸¸Á·ÇÑ´Ù.¡±
| When Rodan
heard these arguments, he said: "I am convinced. I will confess
God as a person if you will permit me to qualify my confession of
such a belief by attaching to the meaning of personality a group
of extended values, such as superhuman, transcendent, supreme, infinite,
eternal, final, and universal. I am now convinced that, while God
must be infinitely more than a personality, he cannot be anything
less. I am satisfied to end the argument and to accept Jesus as
the personal revelation of the Father and the satisfaction of all
unsatisfied factors in logic, reason, and philosophy." |
161:2.1 ³ª´Ù´Ï¿¤°ú Å丶½º´Â Çϴóª¶ó º¹À½¿¡ ´ëÇÑ ·Î´ÜÀÇ °ßÇظ¦ ¿ÏÀüÈ÷ ÀÎÁ¤Çϱâ Àü¿¡, °í·ÁÇØ¾ß ÇÒ ´Ü ÇÑ °¡Áö ¿äÁ¡ÀÌ ³²¾ÆÀÖ¾ú´Âµ¥, ÃÖ±Ù¿¡ °ø½Ä ¼±¾ðÇÑ ½ÅÁ¶, ¿¹¼öÀÇ ½Å¼ºÇÑ º»¼ºÀ» ´Ù·ç´Â °¡¸£Ä§À̾ú´Ù. ³ª´Ù´Ï¿¤°ú Å丶½º´Â °øµ¿À¸·Î ÁÖÀÇ ½Å¼ºÇÑ º»¼º¿¡ ´ëÇÑ °ßÇظ¦ ¹ßÇ¥Çß°í, ±× Áø¼ú¿¡ µû¶ó ±×µéÀÇ °¡¸£Ä§À» ¿ä¾àÇÏ°í, ÀçÁ¤¸®ÇÏ°í, À籸¼ºÇÏ¿© ´ÙÀ½°ú °°ÀÌ ¹ßÇ¥ÇÑ´Ù: | 2. The Divine Nature of Jesus Since Nathaniel and Thomas had so fully approved Rodan's views of the gospel of the kingdom, there remained only one more point to consider, the teaching dealing with the divine nature of Jesus, a doctrine only so recently publicly announced. Nathaniel and Thomas jointly presented their views of the divine nature of the Master, and the following narrative is a condensed, rearranged, and restated presentation of their teaching: | |
1. ¿¹¼ö´Â ±×ÀÇ ½Å¼ºÀ»
ÀÌ¹Ì ÀÎÁ¤Çß°í, ¿ì¸®´Â ±×¸¦ ¹Ï´Â´Ù. ¿ì¸®´Â ±×ÀÇ »ç¸í°ú °ü·ÃÇÏ¿©, ±×°¡ »ç¶÷ÀÇ ¾Æµé(Son of Man)ÀÏ »Ó ¾Æ´Ï¶ó
Çϳª´ÔÀÇ ¾Æµé(Son of God)À̶ó´Â °ÍÀ» ¹Ï¾î¾ß¸¸ ÀÌÇØÇÒ ¼ö ÀÖ´Â ¸¹Àº ÁÖ¸ñÇÒ ¸¸ÇÑ ÀÏÀÌ ÀϾ´Ù.
| Jesus has admitted
his divinity, and we believe him. Many remarkable things have happened
in connection with his ministry which we can understand only by
believing that he is the Son of God as well as the Son of Man. | |
2. ÀÏ»ýµ¿¾È ±×¿Í
¿ì¸®ÀÇ °ü°è´Â Àΰ£ ¿ìÁ¤ÀÇ ÀÌ»óÀ» º»º¸±â·Î º¸¿©ÁØ´Ù. ¿ÀÁ÷ ½Å¼ºÇÑ Á¸Àç°¡ ¾Æ¸¶µµ ±×·¯ÇÑ Àΰ£ Ä£±¸ÀÏ ¼ö ÀÖ´Ù. ±×´Â
¿ì¸®°¡ ÀÏÂïÀÌ ¾Ë°Ô µÈ °¡¿îµ¥ ÂüÀ¸·Î °¡Àå À̱â½É ¾ø´Â »ç¶÷ÀÌ´Ù. ÁËÀο¡°Ôµµ Ä£±¸ÀÌ°í, ÀûÀ» »ç¶ûÇϱâ±îÁö ÇÑ´Ù; ±×´Â
¿ì¸®¿¡°Ô ¹«Ã´ Ãæ½ÇÇÏ´Ù. ¼½¿Áö ¾Ê°í ¿ì¸®¸¦ ²Ù¢Áö¸¸, ±×°¡ ¿ì¸®¸¦ ÂüÀ¸·Î »ç¶ûÇÏ´Â °ÍÀÌ ¸ðµÎ¿¡°Ô ¸í¹éÇÏ´Ù. »ç¶÷ÀÌ
±×¸¦ Àß ¾Ë¼ö·Ï, ´õ¿í ±×¸¦ »ç¶ûÇÒ °ÍÀÌ´Ù. »ç¶÷µéÀº Èçµé¸®Áö ¾Ê´Â ±×ÀÇ Çå½ÅÀû ŵµ¿¡ ¸¶À½ÀÌ ²ø¸± °ÍÀÌ´Ù. ¿ì¸®°¡
±×ÀÇ »ç¸íÀ» ÀÌÇØÇÏÁö ¸øÇß´ø ÀÌ ¿©·¯ ÇØ µ¿¾È ³»³», ±×´Â Ãæ½ÇÇÑ Ä£±¸¿´´Ù. ºñÀ§ ¸ÂÃß´Â ¸»À» ÀüÇô ÇÏÁö ¾ÊÁö¸¸,
¿ì¸® ¸ðµÎ¸¦ ¶È°°ÀÌ Ä£ÀýÇÏ°Ô ´ëÇϸç, º¯ÇÔ¾øÀÌ ºÎµå·´°í µ¿Á¤½ÉÀÌ ÀÖ´Ù. ±×ÀÇ Àλý°ú ¸ðµç ´Ù¸¥ °ÍÀ» ¿ì¸®¿Í ÇÔ²² ³ª´©¾ú´Ù.
¿ì¸®´Â ÇູÇÑ °øµ¿Ã¼ÀÌ´Ù; ¹«¾ùÀ̳ª °øµ¿À¸·Î ÇÔ²² ¾´´Ù. ¿ì¸®´Â ±×·¸°Ô ¹÷Âù »óȲ ¹Ø¿¡¼ Çѳ¹ Àΰ£ÀÌ ±×·± Ƽ ¾ø´Â
ÀλýÀ» »ì ¼ö ÀÖ´Ù°í ¹ÏÁö ¾Ê´Â´Ù.
| His life association
with us exemplifies the ideal of human friendship; only a divine
being could possibly be such a human friend. He is the most truly
unselfish person we have ever known. He is the friend even of sinners;
he dares to love his enemies. He is very loyal to us. While he does
not hesitate to reprove us, it is plain to all that he truly loves
us. The better you know him, the more you will love him. You will
be charmed by his unswerving devotion. Through all these years of
our failure to comprehend his mission, he has been a faithful friend.
While he makes no use of flattery, he does treat us all with equal
kindness; he is invariably tender and compassionate. He has shared
his life and everything else with us. We are a happy community;
we share all things in common. We do not believe that a mere human
could live such a blameless life under such trying circumstances.
| |
3. ¿¹¼ö°¡ °áÄÚ ±×¸©µÈ
ÀÏÀ» ÇÏÁö ¾Ê±â ¶§¹®¿¡ ¿ì¸®´Â ±×°¡ ½Å¼ºÇÏ´Ù°í »ý°¢ÇÑ´Ù. ¾Æ¹« À߸øÀ» ÀúÁö¸£Áö ¾Ê´Â´Ù. ±×´Â ³î¶ø°Ô ÁöÇý·Ó°í, ´õÇÒ
³ªÀ§ ¾øÀÌ °æ°ÇÇÏ´Ù. ³¯¸¶´Ù ¾Æ¹öÁöÀÇ ¶æ¿¡ ¿ÏÀüÈ÷ ¸ÂÃß¾î »ê´Ù. ¾Æ¹öÁöÀÇ À²¹ýÀ» Çϳªµµ ¾î±âÁö ¾ÊÀ¸¹Ç·Î °áÄÚ À߸øÀ»
´µ¿ìÄ¡Áö ¾Ê´Â´Ù. ¿ì¸®¸¦ À§ÇÏ¿© ¿ì¸®¿Í ÇÔ²² ±âµµÇÏÁö¸¸, °áÄÚ ¿ì¸®¿¡°Ô ±×¸¦ À§ÇÏ¿© ±âµµÇ϶ó°í ¿äûÇÏÁö ¾Ê´Â´Ù. ±×´Â
º¯ÇÔ¾øÀÌ Á˸¦ ÁþÁö ¾Ê´Â´Ù°í ¿ì¸®´Â ¹Ï´Â´Ù. °Ü¿ì Àΰ£ÀÎ ÀÚ°¡ ÀÏÂïÀÌ ±×·¯ÇÑ »îÀ» »ê´Ù°í °ø¾ðÇß´Ù°í »ý°¢ÇÏÁö ¾Ê´Â´Ù.
±×´Â ¿ÏÀüÇÑ »îÀ» »ê´Ù°í ÁÖÀåÇÏ°í, ±×°¡ ±×·¸°Ô ÇÑ´Ù°í ¿ì¸®´Â ÀÎÁ¤ÇÑ´Ù. ¿ì¸®ÀÇ °æ°ÇÇÔÀº ´µ¿ìħ¿¡¼ »ý±âÁö¸¸, ±×ÀÇ
°æ°ÇÇÔÀº ÀÇ¿¡¼ ¼Ú¾Æ ³ª¿Â´Ù. ±×´Â Á˸¦ ¿ë¼ÇÑ´Ù°í °ø¾ðÇϱ⵵ ÇÏ¸ç º´À» °íÄ£´Ù. Çѳ¹ Àΰ£ÀÌ ¸ÖÂÄÇÑ Á¤½Å¿¡ Á˸¦
¿ë¼ÇÑ´Ù°í °ø¾ðÇÏÁö ¾ÊÀ» °ÍÀÌ´Ù. ÀÌ´Â ½Å¼ºÇÑ Æ¯±ÇÀÌ´Ù. ¿ì¸®°¡ ±×¿Í óÀ½ Á¢ÃËÇßÀ» ¶§ºÎÅÍ ±×´Â ÀǷοò ¼Ó¿¡¼ ÀÌ·¸°Ô
¿ÏÀüÇÑ µíÇÏ¿´´Ù. ¿ì¸®´Â ÀºÇý ¼Ó¿¡¼, ±×¸®°í Áø¸®¸¦ ¾Æ´Â °¡¿îµ¥ ÀÚ¶óÁö¸¸, ¿ì¸®ÀÇ Áִ óÀ½ºÎÅÍ ¼º¼÷ÇÑ ÀǸ¦ ³ªÅ¸³Â´Ù.
ÁÁÀº »ç¶÷°ú ³ª»Û »ç¶÷ ¸ðµÎ°¡ ¿¹¼ö ¾È¿¡¼ ÀÌ ¼±ÇÑ ¿ä¼Ò¸¦ ¾Ë¾Æº»´Ù. ±×·¡µµ ±×ÀÇ °æ°ÇÇÔÀº °áÄÚ ´«¿¡ °Å½½¸®°Å³ª ²Ù¹Ì´Â
µíÇÏÁö ¾Ê´Ù. ±×´Â ¿ÂÀ¯ÇÏ°íµµ µÎ·Á¿òÀÌ ¾ø´Ù. ¿ì¸®°¡ ±×ÀÇ ½Å¼ºÀ» ¹Ï´Â °ÍÀ» ½ÂÀÎÇÏ´Â µíÇÏ´Ù. ±×´Â °ø¾ðÇÏ´Â ´ë·Î
±×·± ºÐÀ̵çÁö, ¾Æ´Ï¸é ¼¼»ó¿¡ ÀÏÂïÀÌ ¾Ë·ÁÁø °¡¿îµ¥ ÃÖ´ëÀÇ À§¼±ÀÚ¿ä »ç±â²ÛÀÌ´Ù. ¿ì¸®´Â ±×°¡ ÁÖÀåÇÏ´Â ´ë·Î ¹Ù·Î ±×·±
ºÐÀ̶ó°í ¿ì¸®´Â È®½ÅÇÑ´Ù.
| We think Jesus
is divine because he never does wrong; he makes no mistakes. His
wisdom is extraordinary; his piety superb. He lives day by day in
perfect accord with the Father's will. He never repents of misdeeds
because he transgresses none of the Father's laws. He prays for
us and with us, but he never asks us to pray for him. We believe
that he is consistently sinless. We do not think that one who is
only human ever professed to live such a life. He claims to live
a perfect life, and we acknowledge that he does. Our piety springs
from repentance, but his piety springs from righteousness. He even
professes to forgive sins and does heal diseases. No mere man would
sanely profess to forgive sin; that is a divine prerogative. And
he has seemed to be thus perfect in his righteousness from the times
of our first contact with him. We grow in grace and in the knowledge
of the truth, but our Master exhibits maturity of righteousness
to start with. All men, good and evil, recognize these elements
of goodness in Jesus. And yet never is his piety obtrusive or ostentatious.
He is both meek and fearless. He seems to approve of our belief
in his divinity. He is either what he professes to be, or else he
is the greatest hypocrite and fraud the world has ever known. We
are persuaded that he is just what he claims to be. | |
4. ±×ÀÇ °íÀ¯ÇÑ ¼ºÇ°,
±×¸®°í °¨Á¤ÀÇ ¿ÏÀüÇÑ ÀÚÁ¦´Â ±×°¡ Àμº°ú ½Å¼ºÀÇ °áÇÕÀ̶ó´Â È®½ÅÀ» ¿ì¸®¿¡°Ô ÁØ´Ù. ±×´Â Àΰ£Àû ÇÊ¿ä°¡ ÀÖ´Â Àå¸é¿¡¼
¾î±è¾øÀÌ ¹ÝÀÀÇϸç, »ç¶÷ÀÇ °íÅëÀÌ ±×ÀÇ ¸¶À½¿¡ È£¼ÒÇÏÁö ¾Ê´Â ÀûÀÌ ¾ø´Ù. ±×ÀÇ µ¿Á¤½ÉÀº À°Ã¼ÀÇ °íÅë, Á¤½ÅÀÇ °í³ú,
¶Ç´Â ¿µÀû ½½ÇÄ¿¡ ¶È°°ÀÌ ¹ÝÀÀÇÑ´Ù. µ¿·á Àΰ£¿¡°Ô ¹ÏÀ½À̳ª ¾î¶² ´Ù¸¥ ÀåÁ¡ÀÌ ÀÖÀ½À» À绡¸® ¾Ë¾Æº¸°í ³Ê±×·´°Ô ÀÎÁ¤ÇÑ´Ù.
¾ÆÁÖ °øÁ¤ÇÏ°í °øÆòÇϸç, µ¿½Ã¿¡ ¹«Ã´ ÀÚºñ·Ó°í ¹è·Á°¡ ±í´Ù. »ç¶÷µéÀÇ ¿µÀû ¿Ï°íÇÔÀ» ½½ÆÛÇÏ°í, »ç¶÷µéÀÌ Áø¸®ÀÇ ºûÀ»
º¸´Â °Í¿¡ Âù¼ºÇÒ ¶§ ±â»µÇÑ´Ù.
| The uniqueness
of his character and the perfection of his emotional control convince
us that he is a combination of humanity and divinity. He unfailingly
responds to the spectacle of human need; suffering never fails to
appeal to him. His compassion is moved alike by physical suffering,
mental anguish, or spiritual sorrow. He is quick to recognize and
generous to acknowledge the presence of faith or any other grace
in his fellow men. He is so just and fair and at the same time so
merciful and considerate. He grieves over the spiritual obstinacy
of the people and rejoices when they consent to see the light of
truth. | |
5. ±×´Â »ç¶÷µéÀÇ
Áö¼º ¼Ó¿¡ ÀÖ´Â »ý°¢À» ¾Ë°í, ¸¶À½ ¼ÓÀÇ ¼Ò¸ÁÀ» ÀÌÇØÇÏ´Â µíÇÏ´Ù. ±×¸®°í ¿ì¸®ÀÇ ¿µÀÌ ºÒ¾ÈÇÑ °Í¿¡ ¹Ýµå½Ã °ø°¨ÇÑ´Ù.
¿ì¸® Àΰ£ÀÇ °¨Á¤À» ¸ðµÎ °¡Áø µíÇÏÁö¸¸, ±×ÀÇ °¨Á¤Àº ÈǸ¢ÇÏ°í ¿µÈ·Ó´Ù. ±×´Â ¼±(goodness)À» °ÇÏ°Ô »ç¶ûÇÏ°í
Á˸¦ ¶È°°ÀÌ ¹Ì¿öÇÑ´Ù. ±×´Â ½Å(Deity)ÀÇ Á¸À縦 ÃÊÀΰ£ÀûÀ¸·Î ÀǽÄÇÏ°í ÀÖ´Ù. »ç¶÷ó·³ ±âµµÇÏÁö¸¸, Çϳª´Ôó·³
ÇൿÇÑ´Ù. ±×´Â ¹«¾ð°¡ ¹Ì¸® ¾Æ´Â µíÇÏ´Ù; ½ÉÁö¾î Áö±Ýµµ °¨È÷ ±×ÀÇ Á×À½¿¡ ´ëÇÏ¿© ¸»ÇÏ°í, ¾Õ³¯¿¡ ±×°¡ ¿µÈ·Ó°Ô µÈ´Ù°í
¾î¶² ½Åºñ½º·¯¿î ¸»¾¸À» ÇÑ´Ù. ±×´Â Ä£ÀýÇϸ鼵µ, ¶ÇÇÑ ´ë´ãÇÏ°í ¿ë°¨ÇÏ´Ù. Àǹ«¸¦ ´ÙÇÏ´Â µ¥ ÀÖ¾î °áÄÚ Èçµé¸®Áö ¾Ê´Â´Ù.
| He seems to
know the thoughts of men's minds and to understand the longings
of their hearts. And he is always sympathetic with our troubled
spirits. He seems to possess all our human emotions, but they are
magnificently glorified. He strongly loves goodness and equally
hates sin. He possesses a superhuman consciousness of the presence
of Deity. He prays like a man but performs like a God. He seems
to foreknow things; he even now dares to speak about his death,
some mystic reference to his future glorification. While he is kind,
he is also brave and courageous. He never falters in doing his duty.
| |
6. ¿ì¸®´Â ±×°¡ ÃÊÀΰ£Àû
Áö½ÄÀ» °¡Áø Çö»ó¿¡ Ç×»ó °¨¸íÀ» ¹Þ´Â´Ù. ¹Ìó ÇÏ·ç°¡ Áö³ª±â Àü¿¡, ±×ÀÇ ¹Ù·Î ¾Õ¿¡¼ ¹«½¼ ÀÏÀÌ ÀϾ°í ÀÖ´ÂÁö,
ÁÖ(Master)°¡ ¾Ë°í ÀÖ´Â ¹«¾ð°¡°¡ µå·¯³ª¼ ¹àÇôÁø´Ù. ±×´Â µ¿·áµéÀÇ »ý°¢À» ¶ÇÇÑ ¾Æ´Â µíÇÏ´Ù. ÀǽÉÇÒ ¿©Áö ¾øÀÌ
±×´Â ÇÏ´Ã ¼º°ÝÀÚµé°ú ¼ÒÅëÇϸç, Áú¹®ÀÇ ¿©Áö ¾øÀÌ ³ª¸ÓÁö ¿ì¸®º¸´Ù ÈξÀ ³ôÀº ¿µÀû ¼öÁØ¿¡¼ »ê´Ù. ±×ÀÇ µ¶Æ¯ÇÑ ÀÌÇØ¿¡´Â
¸ðµç °ÍÀÌ ¿·ÁÀÖ´Â °Í °°´Ù. ±×´Â ¿ì¸®¿¡°Ô Á¤º¸¸¦ ¾ò±â À§Çؼ°¡ ¾Æ´Ï¶ó ¿ì¸®¸¦ ²ø¾î³»±â À§ÇØ Áú¹®À» ÇÑ´Ù.
| We are constantly
impressed by the phenomenon of his superhuman knowledge. Hardly
does a day pass but something transpires to disclose that the Master
knows what is going on away from his immediate presence. He also
seems to know about the thoughts of his associates. He undoubtedly
has communion with celestial personalities; he unquestionably lives
on a spiritual plane far above the rest of us. Everything seems
to be open to his unique understanding. He asks us questions to
draw us out, not to gain information. | |
7. ÃÖ±Ù¿¡ ÁÖ(Master)´Â
ÁÖÀúÇÏÁö ¾Ê°í ÀÚ½ÅÀÇ ÃÊÀÎÀûÀÎ ¸éÀ» ÁÖÀåÇß´Ù. ¿ì¸®°¡ »çµµ·Î ¼¼¿ò¹Þ´ø ³¯ºÎÅÍ ÃÖ±Ù±îÁö ±×´Â ÀÚ½ÅÀÌ À§¿¡ °è½Å ¾Æ¹öÁö·ÎºÎÅÍ
¿Â °ÍÀ» ºÎÁ¤ÇÑ ÀûÀÌ ¾ø´Ù. ±×´Â ½Å¼ºÇÑ ½º½ÂÀÇ ±ÇÀ§¸¦ °¡Áö°í ¸»ÇÑ´Ù. ÁÖ´Â ÁÖÀúÇÏÁö ¾Ê°í ¿À´ÃÀÇ Á¾±³Àû °¡¸£Ä§À»
¹Ý¹ÚÇÏ¸ç ±àÁ¤ÀûÀÎ ±ÇÀ§¸¦ °¡Áö°í »õ·Î¿î º¹À½À» ¼±Æ÷ÇÑ´Ù. ±×´Â Àû±ØÀûÀÌ°í ±àÁ¤ÀûÀÌ¸ç ±ÇÀ§°¡ ÀÖ´Ù. ½ÉÁö¾î ¼¼·ÊÀÚ ¿äÇѵµ
¿¹¼öÀÇ ¸»¾¸À» µè°í ¿¹¼ö°¡ Çϳª´ÔÀÇ ¾ÆµéÀ̶ó°í ¼±¾ðÇß´Ù. ±×´Â ÀڽŠ¾È¿¡¼ ¾ÆÁÖ Ã游ÇÑ °Íó·³ º¸ÀδÙ. ±ºÁßÀÇ ÁöÁö¸¦
°¥¸ÁÇÏÁö ¾ÊÀ¸¸ç, »ç¶÷µéÀÇ ÀÇ°ß¿¡ ½Å°æ¾²Áö ¾Ê´Â´Ù. ±×´Â ¿ë°¨Çϸ鼵µ ÀÚ¸¸ÀÌ ¾ø´Ù.
| Recently the
Master does not hesitate to assert his superhumanity. From the day
of our ordination as apostles right on down to recent times, he
has never denied that he came from the Father above. He speaks with
the authority of a divine teacher. The Master does not hesitate
to refute the religious teachings of today and to declare the new
gospel with positive authority. He is assertive, positive, and authoritative.
Even John the Baptist, when he heard Jesus speak, declared that
he was the Son of God. He seems to be so sufficient within himself.
He craves not the support of the multitude; he is indifferent to
the opinions of men. He is brave and yet so free from pride. | |
8. ¹«½¼ ÀÏÀ» ÇàÇϵç
±×´Â ´Ã Á¸ÀçÇÏ¸ç ±³Á¦ÇÏ´Â Çϳª´Ô(God)¿¡ ´ëÇÏ¿© Ç×»ó À̾߱âÇÑ´Ù. ÁÁÀº ÀÏ ÇÏ´Â µ¥ ¸ôµÎÇϸç, ÀÌ´Â ±×°¡ Çϳª´ÔÀÌ
¾È¿¡ °è½Å µíÇϱ⠶§¹®ÀÌ´Ù. Àڽſ¡ ´ëÇÏ¿©, ±×¸®°í ¶¥¿¡¼ ±×ÀÇ »ç¸í¿¡ ´ëÇÏ¿© ´ë´ÜÈ÷ ³î¶ó¿î ÁÖÀåÀ» Çϸç, ±×·± ÁÖÀåÀº
±×°¡ ½Å¼ºÇÏÁö ¾Ê´Ù¸é Å͹«´Ï¾ø´Â ¹ß¾ðÀ̾ú´Ù. ±×´Â ÇѶ§ ¼±¾ðÇß´Ù, ¡°¾Æºê¶óÇÔÀÌ ÀÖ±â Àü¿¡, ³»°¡ ÀÖ¾ú´Ù.¡± ±×´Â ºÐ¸íÈ÷
½Å¼ºÀ» ÁÖÀåÇØ ¿Ô´Ù; Çϳª´Ô°ú ÆÄÆ®³Ê½± °ü°è ¾È¿¡ ÀÖ´Ù°í °ø¾ðÇÑ´Ù. ÇÏ´Ã ¾Æ¹öÁö¿Í °¡±î¿î °ü°è¸¦ °¡Á³´Ù´Â ÁÖÀåÀ» µÇÇ®ÀÌÇÏ´À¶ó°í
°¡´ÉÇÑ ¾ð¾î¸¦ °ÅÀÇ ´Ù µ¿¿øÇÑ´Ù. °¨È÷ ÀÚ±â¿Í ¾Æ¹öÁö´Â Çϳª¶ó°í ÁÖÀåÇϱâ±îÁö ÇÑ´Ù. ´©±¸¶óµµ ±×¸¦ º» ÀÚ´Â ¾Æ¹öÁö¸¦
º¸¾Ò´Ù°í ¸»ÇÑ´Ù. ±×¸®°í ±×´Â ÀÌ ¸ðµç ¾öû³ ÀÏÀ» ¾î¸°¾ÆÀÌó·³ ÀÚ¿¬½º·´°Ô ¸»ÇÏ°í ÇàÇÑ´Ù. ±×¿Í ¿ì¸®ÀÇ °ü°è¸¦ ¾ð±ÞÇÏ´Â
¹Ù·Î ±×·± ½ÄÀ¸·Î ±×¿Í ¾Æ¹öÁöÀÇ °ü°è¸¦ ºñÃß¾î ¸»ÇÑ´Ù. ±×´Â Çϳª´Ô¿¡ ´ëÇÏ¿© ¾ÆÁÖ È®½ÅÇÏ´Â µíÇÏ°í, ÀÌ °ü°èµé¿¡ ´ëÇÏ¿©
±×·± »ç½ÇÀûÀÎ ¹æ¹ýÀ¸·Î ¸»ÇÏ´Â °Í °°´Ù.
| He constantly
talks about God as an ever-present associate in all that he does.
He goes about doing good, for God seems to be in him. He makes the
most astounding assertions about himself and his mission on earth,
statements which would be absurd if he were not divine. He once
declared, "Before Abraham was, I am." He has definitely
claimed divinity; he professes to be in partnership with God. He
well-nigh exhausts the possibilities of language in the reiteration
of his claims of intimate association with the heavenly Father.
He even dares to assert that he and the Father are one. He says
that any one who has seen him has seen the Father. And he says and
does all these tremendous things with such childlike naturalness.
He alludes to his association with the Father in the same manner
that he refers to his association with us. He seems to be so sure
about God and speaks of these relations in such a matter-of-fact
way. | |
9. ±×ÀÇ ±âµµ »ýÈ°¿¡¼
±×´Â ±×ÀÇ ¾Æ¹öÁö¿Í Á÷Á¢ ¼ÒÅëÇÏ´Â °Íó·³ º¸ÀδÙ. ¿ì¸®´Â ±×ÀÇ ±âµµ¸¦ °ÅÀÇ µèÁö ¸øÇßÁö¸¸, ¼Ò¼öÀÇ »ç¶÷Àº ±×°¡ ÀÖ´Â
±×´ë·ÎÀÇ Çϳª´Ô°ú ´ë¸éÇÏ¿© ´ëÈÇÑ´Ù´Â °ÍÀ» °¡¸®Å°°í ÀÖ¾ú´Ù. ±×´Â °ú°Å»Ó¸¸ ¾Æ´Ï¶ó ¹Ì·¡µµ Àß ¾Ë°í ÀÖ´Â °Í °°´Ù.
±×°¡ Àΰ£ ÀÌ»óÀÇ ¹«¾ð°¡°¡ ¾Æ´Ï¾ú´Ù¸é ÀÌ ¸ðµç °ÍÀ» ÇÒ ¼ö ¾ø¾úÀ» °ÍÀÌ´Ù. ¿ì¸®´Â ±×°¡ Àΰ£À̶ó´Â °ÍÀ» ¾Ë°í, È®½ÅÇÏÁö¸¸,
¿ì¸®´Â °ÅÀÇ ¶È°°ÀÌ ±×°¡ ¶ÇÇÑ ½Å¼ºÇÏ´Ù°í È®½ÅÇÑ´Ù. ¿ì¸®´Â ±×°¡ ½Å¼ºÇÏ´Ù°í ¹Ï´Â´Ù. ¿ì¸®´Â ±×°¡ »ç¶÷ÀÇ ¾Æµé(Son
of Man)°ú Çϳª´ÔÀÇ ¾Æµé(Son of God)À̶ó´Â °ÍÀ» È®½ÅÇÑ´Ù.
| In his prayer
life he appears to communicate directly with his Father. We have
heard few of his prayers, but these few would indicate that he talks
with God, as it were, face to face. He seems to know the future
as well as the past. He simply could not be all of this and do all
of these extraordinary things unless he were something more than
human. We know he is human, we are sure of that, but we are almost
equally sure that he is also divine. We believe that he is divine.
We are convinced that he is the Son of Man and the Son of God. | |
161:2.11 ³ª´Ù´Ï¿¤°ú
Å丶½º´Â ·Î´Ü°úÀÇ È¸´ãÀ» ¸¶Ä¡°í, ¼µÑ·¯ ¿¹·ç»ì·½À¸·Î °¡¼, ±× ÁÖ ±Ý¿äÀÏ¿¡ µµÂøÇØ µ¿·á »çµµµé°ú ÇÕ¼¼Çß´Ù. ÀÌ ¼¼
½ÅÀÚ ¸ðµÎÀÇ »ý¾Ö¿¡¼ ÀÌ°ÍÀº Å« üÇèÀ̾ú°í, ´Ù¸¥ »çµµµéÀº ³ª´Ù´Ï¿¤°ú Å丶½º°¡ °ÞÀº ÀÌ Ã¼ÇèÀ» µ¹ÀÌÄѺ¸°í ¸¹Àº °ÍÀ»
¹è¿ü´Ù.
| When Nathaniel
and Thomas had concluded their conferences with Rodan, they hurried
on toward Jerusalem to join their fellow apostles, arriving on Friday
of that week. This had been a great experience in the lives of all
three of these believers, and the other apostles learned much from
the recounting of these experiences by Nathaniel and Thomas. | |
161:2.12 ·Î´ÜÀº
¾Ë·º»êµå¸®¾Æ·Î µ¹¾Æ°¬°í, °Å±â¼ ¿À·§µ¿¾È ¸Þ°£Å¸ Çб³¿¡¼ ±×ÀÇ Ã¶ÇÐÀ» °¡¸£ÃÆ´Ù. ±×´Â ÈÄÀÏÀÇ Çϴóª¶ó ¾÷¹«¿¡¼ ¸·°ÇÑ
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| Rodan made
his way back to Alexandria, where he long taught his philosophy
in the school of Meganta. He became a mighty man in the later affairs
of the kingdom of heaven; he was a faithful believer to the end
of his earth days, yielding up his life in Greece with others when
the persecutions were at their height. |